Crystal Pages Jyotish Primer Rohiniranjan (1980, 2005, 2010) Table of Contents P R E A M B L E ............................................................................................................................................................................ 4 CHAPTER I: VEDIC ASTROLOGY, A PERSPECTIVE .......................................................................................................... 9 CHAPTER II: ASTROLOGICAL POTPOURRI ...................................................................................................................... 15 CHAPTER III: A GLIMPSE INTO VEDIC ASTERISMAL ASTROLOGY .......................................................................... 19 CHAPTER IV: ALPHANUMERICS OF JYOTISH, THE ASTRO-SYMBOLS ..................................................................... 22 MORE ABOUT NAKSHATRAS ............................................................................................................................... 46 CHAPTER V: TIMING, THE VIMSHOTTARI DASHA PROGRESSION .......................................................................... 52 CHAPTER VI: TIMING THROUGH TRANSITS ................................................................................................................... 60 CHAPTER VII: KARAKS OR EXECUTOR PLANETS IN VEDIC ASTROLOGY ........................................................ 64 CHAPTER VIII: BADHAKSTHANA, THE NIDUS OF FRUSTRATION ............................................................................ 68 CHAPTER IX: PLANETARY STRENGTH SIMPLIFIED ....................................................................................................... 71 CHAPTER X: DELINEATING A CHART, ANALYSIS AND SYNTHESIS ........................................................................ 77 CHAPTER XI: BENEFIC/MALEFIC, STRONG/WEAK, POLARIZATIONS ..................................................................... 84 CHAPTER XII: TRIPLICITIES AND QUADRUPLICITIES ............................................................................................... 87 CHAPTER XIII: PERSONAL PLANETS IN VEDIC ASTROLOGY ................................................................................ 90 CHAPTER XIV: LUNAR NODES IN JYOTISH ...................................................................................................................... 92 CHAPTER XV: LINKING THE TRINES ................................................................................................................................. 95 CHAPTER XVI: HORARY ASTROLOGY AND K.P. ........................................................................................................... 97 CHAPTER XVII: SUNSIGNS AND MOONSIGNS, THE SNAPSHOT THAT ISN’T! .................................................... 100 CHAPTER XVIII: THE VEDIC HOPSCOTCH ..................................................................................................................... 104 CHAPTER XIX: ASTROLOGY, SCIENCE OR LANGUAGE? ............................................................................................ 108 CHAPTER XX: THE MELODY OR CACOPHONY OF THE SPHERES .......................................................................... 111 CHAPTER XXI: MORE BUILDING BLOCKS OF HOROSCOPE ANALYSIS ................................................................. 114 CHAPTER XXII: FINER CONSIDERATIONS OF HOROSCOPY ..................................................................................... 120 CHAPTER XXIII: SIGNIFICATORS AND KARAKATTWA REVISITED ........................................................................ 123 CHAPTER XXIV: VARGAS, THE MORE YOU LOOK THE MORE YOU FIND ............................................................. 131 CHAPTER XXV: ASHTAKAVARGA, THE RASHI UNFOLDS ......................................................................................... 141 CHAPTER XXVI: VEDIC ASTROLOGY, EVENTS AND MORE? ..................................................................................... 152 CHAPTER XXVII: JYOTISH SOFTWARE AND COMPUTERIZED INTERPRETATION .............................................. 156 CHAPTER XXVIII: INTRODUCTION TO REMEDIAL ASTROLOGY ............................................................................. 173 CHAPTER XXIX: AN OVERVIEW OF THE JAIMINI SUB-SYSTEM ............................................................................... 186 CHAPTER XXX: A HOROSCOPIC EXAMPLE .................................................................................................................... 194 CHAPTER XXXI: THE ASTROLOGICAL SIGNATURE OF ENERGY HEALERS ......................................................... 198 CHAPTER XXXII: MISCELLANEOUS TOPICS ................................................................................................................ 209 CHAPTER XXXIV: MORE OF MY TWO CENTS ............................................................................................................. 215 CHAPTER XXXV: THE PISCES AMONGST US .................................................................................................................. 218 CHAPTER XXXVI: AYANAMSHA ....................................................................................................................................... 220 CHAPTER XXXVII: JYOTISH: A RECIPE FOR EASIER LIVING OR A WAKE-UP NUDGE FOR THE PREPARED SOUL? ........................................................................................................................................................................ 223 CHAPTER XXXVIII: FATE OR FREE-WILL, THE EVER CONTINUING PUZZLE OF OUR BEING .......................... 226 CHAPTER XXXIX: SATURN’S BLESSINGS ......................................................................................................................... 231 CHAPTER XXXX: ESOTERICA .............................................................................................................................................. 234 APPENDIX A: A MINI-GLOSSARY ..................................................................................................................................... 239 APPENDIX B: RECOMMENDED READING AND REFERENCE MATERIAL .............................................................. 243 APPENDIX C: BIRTHDATA FOR STUDY, RESEARCH AND PRACTICE ................................................................. 246 BEGINNING A JOURNEY ON A NEVER-ENDING PATH ........................................................................................ 263 A close look into an example chart ..................................................................................................... 268 A PRIMER FOR LEARNING JYOTISH BY Rohiniranjan, CRYSTAL PAGES {© All rights reserved by author since 1980 when this document was first born} Crystal Pages and the author of this primer, hereby, expressly forbid the copying or disseminating of portions or whole of this copyrighted material and other components of this primer or associated training courses, or to incorporate these in any published format, including electronic, magnetic and other media, for profit or otherwise, without receiving the expressed permission of the author. This body of work is lovingly dedicated to all those individuals who arrived in this realm before me, who gave me the gifts of life, of love and knowledge, and to those who have surrounded and supported me with their kindness, sharing, love and patience, and finally I dedicate this work to those who shall remain behind, when I would be here no more, and who will continue to put to the test of time everything that those who came before them had left behind. May this illuminated link of human experience known as jyotish continue forever. PREAMBLE With great pleasure, and a sense of personal accomplishment, I present this updated third version of my offering to you. I am pleased to offer a downloadable web-version of this without charge. Thereafter those who wish to acquire the extremely affordable low priced Crystal Pages Jyotish CD (was jyotishvani a more expensive customized version) will get a higher resolution, full version of this and other documents, audio files, tonnes of birthdata, and gifts such as compilation of web questions and answers asked by individuals and responded by me in the past. It is very heartening to see that the earlier versions of this primer had been found to be useful by readers and many students of mine, and their suggestions have been incorporated to the extent possible in this edition; hopefully, resulting in an overall improvement. I have tried to present the essence of jyotish in this work, stripping away as much as possible the puritanical, religious and fundamentalistic overtones that plague modern jyotish considerably even today, at least 2000 years after its inscription, if not after its original formulation ore revelation as some insist, which was understandably eons before the quill ever touched the papyrii anciens. Jyotish has made quite the striking impact all around the world. None of this has happened overnight and much of the current success and popularity of jyotish can be traced back to the early, dedicated, hard work of Late Dr. Bangalore Venkata Raman, the famous editor of The Astrological Magazine, who is wellknown for his wonderfully lucid books and lectures in English on Hindu Astrology (Jyotish) and for his uncanny mundane astrology predictions that have appeared in his editorials over the last many decades. Recently, many other astrologers have contributed their energy and unique strengths to the service of this divine craft of astrology, worldwide. Many individuals who have tried to study Jyotish on their own start out with much enthusiasm but 4 soon their spirit gets dampened by the deluge of exotic terms and concepts that are utilized in many presentations. It is understandable and expected that some of the basic approaches in vedic astrology would require a certain amount of learning and orientation. This somewhat onerous task practically begs for an aid that would sustain the level of interest of the student. To this end using one’s own horoscope as a learning tool helps tremendously. The personal relevance for the student of such an approach is undeniable; moreover, utilizing one’s own horoscope also allows the student to gauge the usefulness of this different form of astrology that s/he is learning, and serves as a tool for assessing one’s progress. One must not stop at this most important chart and try their best to 'experience' as many charts as possible. This added practical touch increases the value of such learning and is perhaps very similar to what used to be the oral tradition in many schools of astrology in ancient India. The immediate and ongoing interaction that is possible in a classroom is fairly restricted in a correspondence course setting, but where the will is strong, and dedication high, much progress can be expected despite the limitations inherent in this new medium of teaching using didactic material and internet. Over the years, my growing experience in teaching on-line and in face to face settings has provided me, hopefully, with a clearer understanding of what many students desire from such a course and what are the best ways of maximizing its benefits to them. However, when one deals with individuals, there are always nuances, surprises and always some room for further optimization. I, therefore, encourage all students to provide me with their valuable feed-back and suggestions for improvements in this course. These have and continually will be taken into account seriously and incorporated as efficiently as is possible. This course is aimed at a wide readership, beginning with the neophyte for whom much of this manual is intended, including the experienced student of western or tropical astrology who wishes to become familiar with Jyotish. It is also suitable for anyone who has very little familiarity with astrology, but is curious about it and wishes to become more knowledgeable in this fascinating subject. Astrology may be viewed as a language consisting of definite elements, that when put together intelligently can enable a skilled astrologer to faithfully describe one’s surrounding human universe, and to explore and try to understand practically all activities that fall under the domain of 'human experience'. The intermediate and advanced student would find much of this manual as a useful refresher with some different ways of looking at traditional aspects of jyotish and would find through self-practice all of this to be a useful means of learning that goes beyond typical correspondence course format and provides some of the practical elements of traditional learning in the form of teacher-student interaction through email. Nothing can replace a dedicated student-teacher interaction, if engaged into sincerely. You will perhaps find my attitude and approach towards astrology somewhat different from that of traditional astrologers. While there is no room for sloppiness in becoming familiar with the basic building blocks of astrology, there does exist a certain role for experimentation in jyotish that must never be played down or shied away from. Such exploration must not be misunderstood as a disrespectful questioning directed against what the ancient sages conveyed, but a sign of the times and the nature of the yuga that we live in. Not all techniques work equally well in all (or even many) charts and I feel that a tendency to dangle before eager students, astro-carrots with more crunch than calories must be resisted. Some astrologers may find it imperative to not stray one iota away from 'tradition' and if it works for them, then that is fine. As in most other things in life, staying closer to the happy mean, away from extremes in views and approaches is 5 strongly advised initially. Most of the 'thorny' issues arising from differences in interpretation by modern savants would fall beyond the scope of the beginner jyotishi and even if one comes up against those, these should not be considered a deterrent towards learning this fantastic and illuminating craft. In the end, whether it is ayanamsha, or a certain dasha, or the interpretation of a twisted or complex, half-verbalized rule, it would be the individual jyotishi who would need to find a position where he or she is comfortable. No amount of "Trust me, I know best!" or similar statements from teachers or experts would suffice to erase the doubts for a significant length of time. The jyotishi who attempts to work from a 'space' that is riddled with doubts would soon find out that this baggage of uncertainty can be a crippling burden to carry and may even bring his progress to a complete halt. In other words, do not wait too long for the crystal clear perfect answer. Begin at some point and refine your approach as you progress along the path. This personal work is absolutely essential and there is no course, certificate or book that will ever give you more than the beginning, the starting point for a path that you must carve for yourself, with the help of the steadying influence that a mentor provides. There will be times, especially early on during one’s training, when some of the things just would not make sense. This might be more so while one is trying to lay down a foundation of 'bricks' that feel unfamiliar. With perseverance and patience, the framework does begin to make sense, as my own and experiences of others indicate. Being for the most part, self-taught (with the help of many books, ancient and contemporary and then patient tolerance displayed by willing friends who did not mind my incessant prying into their lives as I pored over their charts!), I do not claim to be a truly dyed-in-the-wool follower of any straight and narrow astrological school or path. I have primarily studied the Parashari system of Jyotish, I have been influenced by some of the nadi grinthas and I have been helped by studying selected aspects of the Krishnamurty Paddhati of stellar astrology as well as portions of Jaimini system. I admire all of these systems and do not see any reason to not embrace all that works, and that is exactly the stance I recommend that my readers try initially and if they feel comfortable, hopefully, would continue to adopt for years to come! Vedic astrology can be likened to a vast ocean. It has existed long enough to avoid not becoming one. The more one gazes into its unfathomed depth, the more one finds techniques, some clearly laid out, others not so lucidly and a few merely hinted at in passing and often subject to unique interpretation by different individuals. The plethora, though, is mind-boggling. For the seeker who revels in novelty, there is plenty that is offered in jyotish, and yet, as one goes through life, looking at charts, one after the other, some of the techniques do seem to work better in one’s hands and tend to get used more. This is natural and must not be resisted. Please remember, though, that the slowly growing coral reef of understanding that supports your feet must never make you feel so contented as to not want to reach deeper into the ocean of Jyotish that lies between you and the horizon of total understanding and wisdom. Contrary to popular 'notions', jyotish does not really require one to cram to memory thousands of combinations or intricate mathematical techniques (though the opportunities, temptations and to a certain extent, the utility in doing so definitely exist!). A fair amount of jyotish is based on using the primary symbolism or axioms through some very simple and straightforward logic. I hope I would be able to share these with others through my writings and conversations. 6 The first version of this was a 'course' which grew in stages over many years first starting in late 70s in a correspondence format, then going online in a variety of formats. Having learned jyotish through the extremely hard and lonely way, I had always carried a dream within my soul. To simplify and present jyotish to as many individuals as I can, with minimal jargon and certainly without any hype or lofty, illusory claims of some secret code that can be deciphered only by a few. Through the last many years, I have provided instructions to individuals and groups in face-to-face settings, through correspondence courses, through my writings and through on-line telecommunication media (QLink, Compuserve, GEnie, as well as in Internet newsgroups and mailing lists). Given the constraints I have, at this time, these had to do. The most satisfactory mode of instructions has, obviously, been in direct settings where the teacher and student can provide ongoing feedback and assess the state of progress of the learning process and communicate better. This element of two-way communication is not smoothly possible even in on-line sessions, through telecommunication conferences or group conferences carried out electronically. The same is true for a 'traditional' correspondence course. However, the latter being the most cost-effective and self-paced mode of all, I chose to adopt it for my instructions. The course manual that you have in your hands is an important component of this course. Students should try to go through the material, several times and gain a foundation about the terms and quantities involved. Depending on your background, some of this will seem easy, almost old hat, and some of it may be new. But please do persevere. In the next stage, you will begin to look at the charts, your and of others, against the background of the chapters and issues raised in this course-manual. You will gain substantial benefits from this course if you put some effort into mastering the basic aspects of jyotish that have been outlined in this manual, some through understanding and some by memorizing and becoming more familiar with the alphabet of jyotish. Try not to get too ambitious and begin to read a lot of books and flit from technique to technique without gaining adequate experience and a level of comfort in using those. This will certainly lead to confusion, and I speak from experience, mine and of others. Once familiarity has been established, practical aspects would take precedence and assignments and regular practice will become the dominant theme. Brihat Parashar Hora Shastra (BPHS) and Uttarkalamrita (UK) are two jyotish texts that all jyotishis must study very well, in this order. The translations by G.C. Sharma (BPHS) and Dr. P.S. Sastri (UK) are the best (details in bibliography). While not of interest to most students, I do actively encourage and support your getting involved in a focused research project in jyotish under someone’s guidance. This will definitely be an educational experience of great importance. The individual must be a self-starter and highly motivated, with adequate time and energy to devote to this activity. This body of text has been developed and revised over a period of many many years. I had been quite driven, originally, to simplify things but over time realized that this might not be the best way. Despite assurances to the contrary, I think over the last couple of decades writers and teachers have bent over backwards to sugar-coat the education of jyotish a bit too overzealously. This has not necessarily resulted in much benefit to either the students or to jyotish. Over time, my focus and style has changed even in delivering instructions and it is quite possible that in order to simplify things, I might have presented jyotish in a somewhat 8-bit version as opposed to the 256-bit version that it deserved. Evidence of this will be identified by the sharp individuals who peruse this primer, but please let that not distract you and get you all hung-up on those things. Forge ahead and discover if there is something of interest in further pages, so 7 please do plough ahead. I have not gone over with a fine-toothed comb through the entire text, as best as I would have loved to. That would have delayed the release of this edition even further and so while not in perfect state, the offering is still being made in the hope that the useful stuff does not get bogged down in anal meanderings. If you find some of this material repetitious, do not grow impatient. By the time that you have finished studying this primer having practiced on your own alongside, I expect you to feel confident, accomplished and this experience of viewing jyotish through this viewport, worth your while. Please feel free to give suggestions to improve this and additional course material. I might offer more advanced courses and instructions in Jyotish. Jyotish that works and NOT just provide you with a multitude of techniques and leaving you to pick and choose from. Having travelled this path, on my own, often without any help, I know the anguish first hand. And, also I know that it is not necessary! May the Divine Blessings light up your life and path and may you proudly deserve to be called a Jyotishi, one who carries the light of knowledge, love and understanding in service to others! PEACE TO ALL BEINGS Rohiniranjan March 26, 2005, 1:57 PM EST @ 75W42, 45N25 8 CHAPTER I: VEDIC ASTROLOGY, A PERSPECTIVE An astrologer hailing from India, on arriving in North America, comes across several new names for the system of astrology that he was trained in. Hindu astrology, vedic astrology, Jyotish, etc. Of these, hindu astrology is in a sense a misnomer. Hinduism is a religion and although it has influenced Indian astrology, particularly by adding the emphasis on reincarnation, past-life experiences and the karma/dharma angle, the two perhaps should be dealt separately. The term vedic astrology refers to its origin in the Vedas -- four epic tomes allegedly recorded centuries ago and perhaps centuries apart from one another that embody the verbal and other records of the ancient cultures of India -- and other ancillary texts also allude to astronomical and astrological principles. Jyotish or Jyotir-vidya (Jyoti = light, vidya = knowledge or study) literally means the study of light, or of the illuminated (heavenly) bodies and therefore includes astronomy and astrology. The main-stream Jyotish practiced today has incorporated the Arabian/Persian Tajik system very nicely and hence modern Jyotish may now be called truly transcultural without raising any eyebrows or turning up of noses! Another thing our astrologer from India faces on crossing the oceans is the mysterious veil that still surrounds the topic of Indian astrology in the west, enhanced by the disjointed bits and pieces of information available regarding its mode of operation. The entire body of ancient original literature on Indian astrology exists (mostly on dried palmyra leaves; some of it available in the virginal untranslated form to only a few) as verses in Sanskrit, Tamil and other Indian languages ranging from easily understood basic common-sense factoids to poignant, often terse and sometimes ornate passages with numerous possible interpretations (which is responsible for the differences existing between many of the translations and transliterations that most of us study). Many modern students find this enormously confusing, taxing on their memory and some even give up in frustration. Compounding the complexity of the situation is the fact that at least some of the ancients texts, though generally attributed to the pen of their originator, are products of the oral tradition and were probably scribed much after the original delivery and perhaps had been modified by followers over centuries for a number of right, wrong or mixed reasons. Indians pride themselves on their ability to memorize and recite verses after verses, but what whether what we have today is beyond the shadow of any doubt the uncorrupted original is simply not known. Furthermore, most of the available text is unaccompanied by example horoscopes and these pithy tomes certainly do not make for easy reading. India for the past many centuries had been invaded by foreign cultures and it is not unreasonable to speculate that some deliberate attempts could have been made by the bearers of 'knowledge' to codify and to make the documented and memorized knowledge in their possession as inaccessible as possible to avoid its total destruction during invasions and take-overs and for simple reasons of territoriality and exclusive possession of these gems. Unfortunately, many teachers give the impression that vedic astrology is extremely difficult to learn and they themselves continue to follow original recommendations to the letter, often resulting in the use of difficult, time-consuming, mathematically intricate techniques where simpler methods might have worked more efficiently. Jyotish recommends using either the whole sign as a house (bhav) or one of two methods of house divisions. These are, the equal house division (where each house is 30 degrees wide with the rising degree 9 forming the mid-point of the house, often referred to as a candle in the middle of a room throwing light equally all around it) and the other house division system, very similar to Porphyrii's house division, that is described in the Shripati Paddhati, and is used in the standard shadbal strength determination method. However, a majority of texts when talking about yogas or combination in a given house do not specify either method, leaving it to the reader/interpreter to decide which one to choose. Some, in fact, recommend using the whole sign regardless of the rising degree. According to this method of slicing the celestial zodiacal pie into 12 segments, regardless of whether the first or the last degree of a sign is rising, any planet anywhere in that sign would be considered as occupying the first house. It is understandable that this would make us computer-toting modern astrologers rather uneasy, but let us put our electronic abacii away and think for a moment. Is it not true that house divisions are really attempts to impose on the chart a mathematicallyprecise and ordered structure based on a foundation that is built on the rather arbitrary, nebulous division of the zodiac into 12 signs? Borrowing a concept from Krishnamurty, think of a planet (loosely including the luminaries and nodes) as a light bulb and the sign it is in as a reflector or filter of a certain spectral characteristic. If Mars is in Pisces, it would express many of its effects in a certain way regardless of where in the sign of Pisces it is. We can perhaps simplify matters by NOT imposing an artificial (though arguably intellectually more convincing) house-division over the cosmic ecliptic pie that we call the zodiac. Those who have studied the tropical house-systems in use would be familiar with the large number of these with mathematical and even philosophical justfications for those. Unfortunately, this is not entirely a logic-based situation and is pregnant with uncertainty and symbolism which may not have universal connotation and leave room for discussion and flexibility. In Parashari vedic astrology a very prominent consideration is given to yogas, planetary combinations in a horoscope (conjunctions, oppositions, mutual receptions etc.) and most of these pertain to lords of specific houses. For instance, conjunction of the lords of 9th and 10th houses in the 10th house bestows a regal (Raja) yoga. We must take this to mean the 9th and 10th signs from the ascending sign and not 'houses' by equal or any other divisional system. In delineation of yogas, the whole-sign house system works well and that is what is followed by many Indian astrologers. Similarly, when applying the vimshottari dasha system the sign-as-a-house rulership of planets prevails. Therefore, this is what we will use for now. There are those who are of the opinion that since vedic astrology developed in India, close to the equator, there was no need felt for house divisions, which essentially create significant shifts as one moves away from the equator. This, incidentally, brings one face to face with the well known problem of house system collapsing in the circumpolar region, and the intercepted signs, etc. This is a problem and would remain a problem even if one does not use house systems because one would still need the ascending sign and ascending degree and as we know some of the signs rise for very short times or not at all in the circumpolar regions (nordic countries for example), hence the predominance of Virgo and Libra ascendants at higher latitudes. Personal experimentations with bhava charts, bhava lagna, etc. would be carried out by those students who would like to. It might appear that it should have been very easy to figure out what works and to discard that which does not, in quickly reaching some form of a consensus about the astrological rules that are useful. However, astrological delineations are generally multifactorial interactions occurring at multiple levels (sign, house, vargas or divisions and asterisms, etc.) and rarely 'cut and dry'. There are not that many absolute combinations or factors which directly and with unwavering accuracy serve as definite portents or indications. Moreover, not many astrologers really have the wherewithal in terms of time, resources, knowledge and interest to carry out watertight unbiased research all the time. So we all do what we can, bit by bit, and we include and test what other astrologers recommend and adopt or stick with whatever works. Quick and dirty this might sound to the purist, but real life is more 'earthy' than ethereal. While we are at it, I might point out the natural tendency in most individuals for referring to planets as causal entities, such as Mars expressing its effects or Mars causing this or that problem or Jupiter 10 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 bestowing its grace and gifts upon an individual. In a devotional sense, such can make sense because in that context, we are not referring to the planet that is out there but the energy that we symbolize in astrology as attributed to Jupiter or Mars. One can view the influence of a planet not as a direct object-to-object influence but a combination of surroundings, circumstances, mental-sets, behavior and reaction patterns, etc., that tend to prevail during the period (dasha) or transit of a planet, to name a couple of instances. It somehow seems easier for most of us to personify planets and think of them as individuals with specific preferences, qualities, strengths and weaknesses, things that they are comfortable doing or surroundings that are conducive to them, etc. There is nothing wrong in this form of describing the planetary influences (or more puristically, influences associated with planetary symbols used in astrology {see article of fate and free-will towards end of this document for the concept of planets deified); however, there is the risk of someone picking one’s statements and presenting those as proof that astrologers are fatalistic and believe that Jupiter makes one do this or that. This is ridiculous and sad! Vedic astrology is far from fatalistic or concretely deterministic and this is clearly illustrated by the plethora of upaayes or remedial methods recommended in jyotish. Nothing is cast in stone, is what the ancient sages are saying, essentially. However, we must also not go out on a limb and fall prey to the illusion that we are omnipotent and can do whatever we please. We will always be working freely within the leash of our karma. Our karma is not some blind, cruel and autocratic fate but, rather, the cumulative consequence of our past actions. The leash of karma limiting our movement and defining our boundaries is created by little pieces of our very own decisions and actions. One may say that today's destiny was in actuality yesterday's free-will. Good deeds add length to our leash, increase our freedom and extend our reach. The leash is not absolute and often takes up so much of our attention that we forget that it is possible to be rid off the collar itself, if we use the Divine Gift of Human Life, properly, with devotion, non-possessiveness, humility, love and service in our thoughts, words and actions. Over the years, mulling over and messing around with all of this often leads to the realization of the fact that Jyotish, the vedic system of astrology is actually frugal in its data-requirement and indeed can be reasonably easy. A lot of information may be gleaned about a person or a venture just by considering the ascending sign and sign positions of the planets in the relevant charts. Even timing of events can be attempted in a crunch by using transits (with some caveats and justifiably reduced expectations regarding accuracy of such delineations). However, for really accurate timing and detailed analysis one does have to take into account the vimshottari dashas and that is where accurate longitudes become necessary. Firstly, the accurate position of the Moon is needed for determining the exact balance of the first dasha (by proportional motion), and the accurate positions of the others for determining their sign, star and asterismal-sub (the angular derivative of a dasha sub-period, the star being the angular derivative of the temporal dasha period; the arcs and time periods are mutually inter convertible; see Chapter V: dashas). We also require accurate longitudes for constructing vargas or divisional or harmonic charts and for determining planetary strengths. This is where we are likely to run into a lot of emotions. Many astrologers love to present their preferred system as infinitely more complicated than it is or needs to be. They would talk of scores of divisional charts (splitting the zodiac down to about 12 minute slices) and complex ashtakvarg (a very interesting point-system where planets contribute certain points to each house) calculations, and intricate longevity calculations etc., whether they use these routinely and consistently in all cases in their daily practice is another matter! Also consider that this rather polished, extremely complex and professional-looking package, often rests on very shaky legs, operationally. This is because, most birth-times are recorded inaccurately. Surprising as it may sound, birth times appearing in hospital records and birth certificates can be off by at 11 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 least a few minutes and occasionally by as much as half an hour if not more. Carelessness, lack of astrological-awareness in those that record the epoch, a super-busy medical team, an inaccurate watch and above all the uncertainty in reaching an agreement regarding the most appropriate moment during the birth process itself that might be the most valid birth epoch. All those meticulously calculated divisional charts and vimshottari dasha micro periods calculated down to hours and minutes and even house cusps, for that matter, are immediately rendered useless if the birth time itself is not accurate to begin with. Ancient vedic texts mention that in Kaliyuga (the last of the four phases of creation/destruction, that is believed to be currently operating (unless you are partial to Swami Yukteshwar's equinoctial cyclical scheme of yugas described in his book, "The Holy Science", a very interesting system worthy of being studied), the moment of the delivery of the entire body of the child and its contacting the earth (bhoomi-patanam) must be taken as the birth epoch. Well, these days the child usually lands in a receiving blanket in a tray or into the gloved hands of the medical attendant. So, there goes our only hope of finding the true moment of birth. Well those ancient sages were people with foresight. They knew that we "moderns" would try our best to bungle and botch their system, so they outlined several very interesting systems of birth time rectification for pinpointing most birth times easily. An epoch that is often favored by many contemporary astrologers is the moment when the newborn takes its first breath, often presenting itself as the first 'wail'. If we reflect for a moment, an infant, as long as it is within its mother's womb, surrounded by the bag of waters, is receiving all the physical substances through the placenta which brings the blood of the mother and the infant close enough to make the exchange of materials possible without the two blood streams mixing or coming into direct contact. Nutrients, some immune-factors, hormones, drugs and medicinals, chemicals-good and bad and gases like oxygen and carbon dioxide are exchanged across the placenta. At this stage of development, the body of the developing fetus is almost entirely dependent on the mother. As soon as it is born, it is compelled to breathe the air directly and receives, in addition to the substances, such as oxygen and other chemicals in the air, the vital substance, often known as Prana (Chi) which is perhaps truly the vital life energy. If we look at the situation from a physical perspective, the biological membranes that form the blood-to-placenta and placenta-to-fetus circulation barriers are not unregulated and can only let physical substances of a certain size, electrical charge and solubility pass through. The membranes generally cannot pass energy directly through. The human fetus; therefore, directly experiences the vital energy of earth and air, the prana, only after it is born and begins to breathe independently. This first intake of prana, the first cry, the first breath is thus appropriately the true birth moment for an individual. Even after this has been resolved, there exists the niggling 'little' problem of ayanamsha or precessional correction. There are literally dozens of recommended values for this correction (ranging from a few minutes to several degrees). The longitudes of planets (and consequently, the dashas, ascending degrees, sometimes even signs in cuspal births, and certainly all the finer harmonic divisions) would vary significantly depending on whose drum one chooses to march to. Compounding the misery is the fact that it is often possible to attribute a given effect to more than one specific factors or combinations. At this point if we step back and ponder upon all these variables that we may encounter, we would realize, much to our horror, that it would constitute a researcher's nightmare if one were to try and sort out things, particularly because of the multiple explanations possible for justifying any given effect (yes, even when aided by the mighty computer!). It is hardly surprising, therefore, that most practical jyotishis, even if they do not openly accept this, do not think it efficient to calculate or consider all of the numerous charts and vargas or take these into 12 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 account all the time, presumably because of the possibility of an error in birth time being always there. If one were to follow articles in Indian astrological magazines, this would become readily apparent. I hope I am not giving the impression that divisional charts, etc., are totally unnecessary. They ARE very useful and improve the accuracy and depth of a reading provided the birth time on which they are based, is accurate, and the precessional correction is, as well. Without these preconditions and precautions, it would be like using a highly precise super accurate aiming device that is mounted on a wobbly tripod! Generally speaking, when using birth times rectified by the standard methods (or using horary charts which are ideally suited for individuals with unknown birth times), whole sign as the house method, Yukteshwara's precessional correction (very similar to the more popularly known 'Raman' ayanamsha) coupled with the use of the solar 365.25 day year yields good results. I have personally had good results with Lahiri ayanamsha and 360 day year, as well. For this course, we will stick with the former (Yukteshwar ayanamsha/365 day year) for consistency. Obviously, some of you might like to experiment with other values and techniques but for those who would rather not, the above recommendation might be satisfactory. And, we do need a starting place and this provides us just that. Also, something that I heartily recommend is doing semi-blind analyses or "cold-readings" where only the birthdata is know. The student-astrologer should initially work from epochs, with as little direct contact as possible with the client. In my personal experience, my biggest confidence-builder was the period during which I delineated charts strictly by mail without any direct contact with the subject, and working only from the birthdata. In a typical consulting situation, it becomes very difficult to avoid non-astrological biases which can modify the readings, something that the beginner can do very well without! One often wonders about the basis for using sidereal zodiac and for not including the trans-saturnine planets. One comes across several references in jyotish to the "drik ganit" (variant, drig ganit) or 'calculation of the visible' entities, in jyotish texts. If one were to look at the sky, one would immediately note that the sidereal or constellational zodiac is the one that is directly visible. A planet in sidereal Libra would appear in the zone of the sky against the visible Libra constellation. Please note that the tropical signs are not linked to the visible constellations. Saturn is the farthest planet that can be visible to the naked eye (at least some of the times). Anything beyond that was not taken into consideration for readings by the earlier vedic astrologers. However, in all fairness, we must realize that Jyotish does take into account numerous invisible or computed points, such as the lunar nodes, mandi, gulika, dhooma, vyatipata etc. Another thing to consider is that the orbital periods of transsaturnine planets are close to the typical human lifespan or larger. With Uranus clocking in at 84 years as the time it takes to circle the zodiac, most individuals would not experience the transit influence of one whole cycle of Uranus (and other slower trans-saturnine planets) during any significant period of their lives. They would, however, feel the impact of Saturn and all the other visible planets a few to several times during their lifespan. Does this mean that people who live long, tend to feel the impact of Uranus (or uranian energies!) more than others? Are people living in developed nations where the average expectancy of life is longer more likely to be responsive to the transsaturnines? Are animals whose lifespans are shorter than a planet's orbital period more responsive to those with orbital periods smaller than their average lifespan? A dog or a cat, therefore, has no use for Saturn and planets beyond. Interesting possibilities for research. Despite all of these, the brave jyotishis might wish to cautiously experiment with the trans-saturnines in charts of human beings, fully realizing that they are almost completely in uncharted waters. They will have to figure out the rulerships, exaltations, debilities, friendship/enmity, benefic/malefic and other attributes in order to be able to apply the principles of jyotish to these 'new' elements. 13 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 [A general note that would apply to many of the sanskrit terms used. Often a term such as bal is written in english as bal (north indian preference) or bala (south indian preference), the ending 'a' reflecting a pronunciation similar to "gull" or 'dull'. This should not create too much of an anguish, since it is often difficult to phonetically spell sanskrit words in english. The meaning is what matters, of course!] 14 CHAPTER II: ASTROLOGICAL POTPOURRI The entire body of astrological knowledge that we have inherited from the ancient people is complex, variable -- on odd occasions a tad inconsistent and probably as contradictory as human experience itself. We astrologers follow two different types of zodiac as well as a varying number of planets, other heavenly bodies and mathematical points, multiple systems for timing of events, and many ways of determining precessional corrections and house systems. While most house systems can be mathematically validated, rationalized and justified, in our quest for order and mathematical precision we forget that the origin, and the infrastructure, that all this is based upon is tenuous and highly symbolic at best. Given the 360 degrees of the ecliptic circle, we do not exactly know why our forebearers divided the ecliptic belt into 12 signs. Judging from the lack of sharp demarcations between the constellations, as we peer up in dark, the number of signs could easily have been more or less? And, why were these signs assumed to be of equal dimensions by the ancients? Even more amazingly, how did it come about that those signs were represented by very similar symbols and ascribed similar attributes by different cultures? Given the enormous diversity of astrological approaches and techniques used by different cultures spread across our world, any hypotheses of a single origin for astrology do not sound very convincing. If it were so, there would have to be more conceptual and operational similarities between the systems, transculturally, but we know that this is not the case. We only have to look at the differences in the precession, the role of aspects and other rules of operation between the tropical and the vedic schools of astrology, for instance, to appreciate their technical differences. This is not to say that there could not have been some exchanges between the ancient systems of astrology. Trade links existed between ancient India and other parts in the world and it is quite likely that there was more to this link than merely trading of spices and gold. It seems reasonable that the concept of 12 houses sprang from the almost universally accepted division of the zodiac into 12 signs, a very arbitrary, highly empirical and symbolic paradigm at best. That the paradigm 'works' so well does not in any way exonerate it from being entirely symbolic and rather empirical (based on observations and correlations). Astrology and psychology appear to have one thing in common. Anyone and everyone feels justified in having an opinion about these and many even go as far as trying their hand with either without spending the time and effort required to master the basics. They would not dare do that with physics or medicine. We all know at least one or more 'party' astrologer and the 'office' psychologist (also known as the drinking fountain therapist or lunchroom analyst!). It is this imaginative, 'entertainment' aspect of these soft sciences that lingers on in people's minds. Astrology shares the diversity of approaches and techniques prevalent in psychology and this is often used as ammunition against astrology by skeptics. "How can one set of astrologers following a zodiac that is almost a sign behind what is used by others manage to reach similar conclusions?", they ask. How can the siderealists reconcile with the numerous values for the fiduciaries suggested for precessional corrections? The list of seemingly mind-boggling arguments goes on. Why are there so many house divisions, all of which collapse at the poles anyway? How come we are more strongly influenced by a distant planet like Saturn than by Mercury which is closer? What are these ethereal radiations and energies that some astrologers keep bringing up in discussions when attempting to explain how astrology works? Why have the scientists not been able to measure these? Well, truth be told, scientists could not detect atomic particles a few centuries or so ago. That did not mean that chemical reactions between atoms did not take place, back then. We astrologers are having enough trouble deciding on which rules and techniques seem to work in deciphering a chart, let alone coming up with a unified theory explaining the modii operandii of astrological influences. Perhaps astrologers should not try too hard to explain why astrology works yet, and instead focus on showing the world (and to themselves) that it works in a diverse variety of settings and situations. This in a sense would be similar to the way that modern medicine made inroads into our society, initially showing its positive and salutary effects and then more recently focusing on the mechanisms and explanations that underlie these effects. 15 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 In the above sense, every conscientious and serious-minded astrologer could work like an empirical scientist. He would learn the rules, applying these, while accepting and reapplying the ones that work and rejecting those that did not work. After several years of doing this, each of us would accumulate a data-base of anecdotal evidence (usually unrecorded other than in our brains). What we need is to pool all these into a common school of astrological thought. Having said so, I realize that it is very hard to be open-minded about something that is so very different from one’s usual approach and it is more convenient to ignore that other view-point and to continue within one’s accepted and partially-tested frame of reference. But, true progress rarely travels along paved roads. While we get all wrapped up in the current drive towards scientification of astrology, we must not lose sight of the fact that astrology is primarily a language for describing human experience. Hence, there will always be a side of astrology that would always remain a step or two beyond the reach of science, its tools and techniques. A major difference that I see between approaches adopted by followers of the tropical systems (loosely speaking, western astrology, including cosmobiology) from those following the vedic system lies in the use of 'aspects'. By emphasizing and elaborating on planetary effects caused by interplanetary arcs and developing it to a refined system over the years, the western astrologer has, to a significant extent, factored out the effect of precession from his delineative approach. The vedic astrologer does consider aspects but in a very different way by using only the opposition (all planets), trines (Jupiter), square (Mars and Saturn), sextile (Saturn) and quincunx (Mars). Other aspects are utilized in strength determination (planets and houses) but hardly any jyotishi gives those partial aspects a serious consideration during examination of planetary associations while delineating a chart. Also, the vedic aspects themselves are neither good nor bad but simply represent a channel or link which connects the aspecting and the aspected body, blending their effects together. The quality of the aspect depends on the intrinsic nature and rulership of positive or negative houses and the many forms of relationship between the aspecting planets. In other words, some squares (Mars aspecting Saturn) may signify challenges, while others such as, Jupiter square Moon forming the benefic gajakeshari yoga would indicate opportunities that may literally fall in one’s lap. Aspects are viewed more as connecting links, drishtis or glances, the meeting of eyes between planets, making a connection, rather than a strict point of influence that exists around a planet like a "field" with trigger points. This must be clearly understood to avoid confusion arising out of using the term "aspect" interchangeably when utilizing the western and vedic systems. Some modern researchers have probably laid excessive emphasis on Sun signs and Moon signs in trying to correlate things such as one’s vocation and the influence on it of one’s sunsign while totally ignoring the good old tenth house. This tendency 'to select one out of several indicators in formulating a conclusion or prediction' is often seen in impatient neophytes, a tendency which is soon corrected by a few years of practice and red-faced failures. And, such an approach is inherently tricky. Eysenck and Nias in their book "Astrology: Science or superstition?", a generally even-keeled critique and exploration of astrology and cosmobiology, quote a study by Van Deusen who discerned marginal correlations between Sun-signs and certain professions. A logical question arises in one’s mind. In instances where the sunsign did correlate with a certain occupation, did the researcher examine if the Sun was somehow related with the 10th house, its lord or significators? And in those instances where the sunsign did not seem to jive with the expected vocation, was there an absence of links between the sunsign and the tenth house? Unfortunately such analysis was not carried out or reported. Eysenck et al., often remarked in their book on the poor choice of statistical technique used by most astrological researchers. The above study, in my opinion, reflects poor design as well, for not having taken into account all relevant factors. These days with all the computerized help that is available for calculating charts and maintaining research databases, we no longer are left with 16 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 any excuses for shying away from multifactorial, multivariate analyses of astrological data. And that is what our old supercomputer (the walnut between our ears) had been doing all along when we analyze a chart. When we examine a chart, we usually take several factors into account and do not jump to a conclusion on seeing a single planetary indication. We have no choice but to adopt the same approach when carrying out research. A lot of myths surround statistics. I would perhaps not be wrong in saying that any astrologer who can erect a chart has the necessary math skills to delve fairly deeply in statistics. While not perfect, statistics when used with care can show us real trends and we must make an attempt to learn and apply those in our research. The mental effort and change of attitude regarding use of statistics could only help elevate the status of astrology as it did for psychology. Personal databases (mostly existing in one’s head or on indecipherable scraps of note paper), individual anecdotal experiences and impressions might work well for the individual astrologer but in the end it is wasteful since the knowledge goes away with the person or can be passed on to only a few. A well-recorded log of astrological rules that work (and WHYs if possible) even if unpublished has a longer life and potential usefulness than hundred times as much information locked away in one’s mortal memory centers. While the usefulness of astrological advice given in a face-to-face situation is significant, it is also true that any such encounter is more likely to bring into play non-astrological factors and faculties. These might range from non-verbal (or verbal) cues, one’s intuition or other recognized and unrecognized psychic abilities and depending on the astrologer's personality, adds a certain amount of psychotherapeutic coloration to the consultation. Several astrologers recognize this and believe that this enhances the practical value if not astrological purity of such a session. Perhaps so, in the professional astro-counseling setting, but this does nothing to clarify or elevate the status of astrology. We must work exclusively from the charts erected for the birth or query time or other suitable epochs. Going a step further, I personally prefer taped or written reports with no face-to-face contact. I visualize a lot of astrologers shaking their heads in dissent at that statement, but I feel this is the only way for one to test the validity of astrology. Armed with only the charts, we have no recourse but to use primarily astrological indicators to prepare our reports. On the one hand this relieves us from the undesired pressures of responding to non-astrological cues, and on the other hand it improves our motivation to be extra careful when weighing several astrological indicators and factors during the process of reaching a conclusion. This is certainly vitally important in the beginning when one is trying to absorb the new rules of interpretation. All students of astrology should try this approach, despite initial failures. Eventually, this would give them a new confidence in the ability of astrology and in their own capability of interpreting a chart. These cannot be acquired merely from reading hundreds of books, taking and passing courses and examinations or even carrying out endless numbers of retrospective chart analyses, ALL OF WHICH ARE UNDENIABLY ESSENTIAL TOWARD THE MAKING OF A GOOD WELL-ROUNDED ASTROLOGER. I have in this discussion been ignoring a small cohort of individuals including astrologers of all cloths, who, perhaps unknown to themselves, use the horoscope as a launching board for psychic impressions and have always thought that astrology was responsible for their successful predictions and interpretations. These individuals fall in a separate category. Even despite their scholarship in astrology, they are essentially 'psychics', and I am not implying by this that one is better or worse than the other in the general order of things. These rare 'sensitive' individuals need sensory cues and a vis à vis session would perhaps be more productive for them. One must recognize for oneself, the category one falls in and adopt the suitable approach. Unfortunately, the contributions made by such gifted people do little to promote the general status of astrological knowledge or its technical aspects, since their methods cannot readily be transmitted to and implemented by other astrologers for their use, for only techniques can be readily 17 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 transferred. Therefore, most of us would have to fall back on and benefit from the meticulously kept data and analyses by the likes of Gauquelins and other similar astrologers. There is no absolute hard and fast rule, though, and the reader should not walk away from this with the impression that these are clear-cut and mutually exclusive or inconvertible categories. There is a lot in all this (astrology in general) that remains to be understood and clearly defined. Therefore, keep your mind open is all I request. 18 CHAPTER III: A GLIMPSE INTO VEDIC ASTERISMAL ASTROLOGY WHAT IS VEDIC ASTROLOGY: Two of the major systems of astrology popular in India are Parashari and Jaimini (actually the latter is a sub-set of the system described by Parashara in his magnum opus, Brihat Parashar Hora Shastra). Neither of these should be called Hindu astrology, because Hinduism is a religion, Neither are all Indians Hindus, nor jyotish is something that only applies to hindus. Vedic astrology is perhaps a more appropriate term (also popular in North America) as it describes the predominant origin of the existing system of jyotish. Purists might find problems even with that terminology. Anyway, jyotish utilizes the sidereal zodiac which continually moves out-of-phase from the tropical season-based zodiac, used in western astrology, due to a phenomenon called the precession of equinoxes. The earth is like a top with a very slow wobble which results in its northern axis pointing towards a different star in the starry heavens at large intervals over a large period of time, leading to the vernal equinox coinciding with a different constellation over millennia (the axis approximately precessing or moving backward through one sidereal sign every 2000 years). Since there is no specific star indicating the boundaries of the sidereal signs, it is easier to determine the zodiac that is based on solar epochs, such as equinoxes and solstices, hence the utility of the tropical zodiac as seed. The correction for the precessional motion is known as ayanamsha, which describes the difference between tropical and sidereal zodiacs. Several values of ayanamshas have been used by notable jyotishis. The 360 deg. zodiac is divided into twelve signs, each 30 deg. wide and possessing fairly similar qualities, symbols and lords as the western system. Despite modern attempts, traditional Jyotish does not recognize the trans-saturnine planets (Neptune, Uranus, Pluto) and only the seven classical planets including the sun and moon are considered. On the other hand, Rahu and Ketu, the nodes of Moon, are considered as planets with their special propensity towards acting as surrogates for the planet whose sign they occupy and with whom they associate in a given horoscope. There are several other mathematical points known as upagrahas or sub-planets (as opposed to asteroids used in western astrology) that are described but not very commonly utilized by jyotishis. In addition to the twelve signs, the sidereal zodiac is also divided into 27 stars, each being ruled by one of the planets. As a result, jyotish uses three sets of nine stars ruled by nine planets and nodes in the same cyclical order repeating in each set of nine stars. Further divisions of the zodiac called amshas or vargas are utilized in constructing divisional (somewhat similar to the western harmonics; also see the specific chapter XXIV on vargas for elaboration) charts such as, navamsha, nadiamsha, shastiyamsha, dwadashamsa, dashamsa etc., each representing the division of a sign (30 deg) into up to 150 parts. The staunch follower of jyotish; therefore, may have to study several charts for each nativity. Even more vargas or harmonics have been described in the 'tajik' and Jaimini systems and are used by skilled jyotishis not only for annual but also for natal readings. A method that divides each of the 27 stars into subdivisions was popularized by an astrologer named Krishnamurty a few decades ago. This and other similar stellar-based methods have generally remained somewhat less popular than the mainstream 'Parashari' jyotish, in India. The use of nakshatras or lunar asterisms in synastry, and electional astrology (muhurta), on the other hand is quite popular. The timing of events in jyotish is determined through several dasha systems. There are many methodological differences between vedic and western systems in procedures adopted for the determination of planetary strengths, the study of annual (periodic) charts and the way in which horary charts are drawn to answer questions for clients who do not wish to reveal birth data or who do not know accurate birth times. An interesting application popular in India is for determining an auspicious moment for entering a new house, for starting a business or even for studying astrology or for starting many other things (electional astrology). Also unique are the practices such as matching of horoscopes prior to matrimony or remedial astrology which uses gems, herbs and religious techniques to propitiate evil planetary effects. Vedic astrological analysis depends heavily on planetary associations with and in specific houses of a horoscope (positive combinations are properly called yogas while the negative ones are called arishtas). 19 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 TIMING OF EVENTS IN VEDIC ASTERISMAL ASTROLOGY: Timing of events has been a major bugbear for astrologers of all times and places. Numerous types of progressions, directions, transits and other techniques are strewn all across existing literature. Indian astrologers generally define periods in one’s life as being ruled by the various planets. These periods or DASHAs (pronounced 'dusha' meaning condition or direction). Although vimshottari dasha which spans over 120 years in duration is the most popular and with the widest user-base and documented testing, many other dashas have been described in ancient texts: ashtottari, navamsha, lagna, chara, sthira, kala, kalachakra, yogini, shoola, etc. A few of these are based on the asterisms while others are based on signs or rashis; some are universally applicable while others are selected based on the chart meeting certain conditions (conditional dashas). By far the most popular of the former category is vimshottari dasha which is based on the longitude of the natal Moon and can be viewed as a lunar progression. Although the ascendant and other planets are of great importance in vedic astrology, the Moon is held in the highest esteem. In the absence of accurate birth times, the Moon sign has been recommended to serve as the ascendant and this often works well in describing the individual and his/her life with a fair degree of accuracy. The sunsign is considered very important in western astrology, in jyotish, the Moon sign is considered very important in jyotish and the daily horoscope is based on the Moon sign. Satyacharya had indicated that one’s birthstar need not be the lunar asterism at birth, and by extrapolation, people have recommended the utilization of seeds for vimshottari, other than the natal lunar asterism. Yet another area for research and testing. It is tempting for most to just follow someones recommendations (without necessarily being shown the practical evidence, often not asked due to reasons of delicacy) rather than putting some time and effort into personal testing, but the latter is really the best way to be certain, hence I recommend that hard and personal approach. The division of zodiac into 27 stars and 249 subdivisions (as per KP) is important for vimshottari analysis. Starting with the first degree of sidereal Aries, each subsequent 13 deg. 20 min. (800 minutes) wide slice of the zodiac is ruled by nine planets in this order: Ketu, Venus, Sun, Moon, Mars, Rahu, Jupiter, Saturn and Mercury. In the vimshottari scheme of progression, these rule over the following periods in years: Ketu (7y), Venus (20y), Sun (6y), Moon (10y), Mars (7y), Rahu (18y), Jupiter (16y), Saturn (19y) and Mercury (17y). Each set of nine stars ruled by the nine planets occupies a third of the zodiac (120 deg.) and the three stars ruled by any one planet are in trine (120 degrees apart) from each other. The position of the Moon at birth in these stars determines the first dasha period. If the Moon is in Jupiter's star at birth then that individual will begin life with Jupiter's major period. Each star is further subdivided into nine variable subdivisions, each ruled by one of the nine planets, in the same order as the dashas, with the first subdivision ruled by the lord of the star. These sub-lords rule over the sub-period or minor period in a dasha. To illustrate, if Moon was in the first degree of Jupiter's star, the first DASHA-bhukti would be ruled by JUPITERJupiter, while if Moon was a little more advanced then the first DASHA-bhukti would be ruled by JUPITERSaturn. Incidentally, the dasha method has been reliably tested only with sidereal longitudes and in order to calculate that you will have to deduct the value of the ayanamsha (precession) from the tropical longitude of the natal Moon. The sidereal zodiac is almost one sign behind the tropical at present. The duration of subperiods are in proportion to the major period of the star-lord. For example, Moon's dasha lasts for 10 years, whereas Sun's dasha is 6 years long. Therefore, Sun's sub-period in Moon's dasha would be 6 / 120 x 10 = 0.5y or 6 months. Likewise, the duration of Moon's sub-period in Sun's dasha will be of 6 months duration. The levels of sub-periods can be up to very minute subdivisions, their usefulness would be determined by the accuracy of the birth time and the ayanamsha adopted or whether parallax or geocentric longitudes of Moon have been utilized. One soon gets to the point where the consideration of too many variables begins to become confusing rather than helpful! It helps to keep in mind that the planet ruling a major period represents the prime general influence 20 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 and the source of effects. It sets the tone for the period. It determines the initiation of any effect and if strong induces a greater degree of motivation and initiative. There are several ways of measuring planetary strength, but as a first approximation, a planet that is exalted or in its own sign and untainted by malefic influences, is helpful and strong. If the major period lord is weak, a general lack of energy and initiative is experienced and things do not get started easily. The areas in life governed by the houses owned by the dasha lord describe the initiators in that major period. The elemental nature of the house - whether it be fiery or earthy, fixed or movable, male or female, angular or cadent etc. is important too. Once these sources of effects have been defined, one next looks at the star in which the dasha lord is placed. The planet ruling this star would indicate the areas affected during the dasha. Consideration of the strength of the star-lord is also important. If the major lord (source) is strong, then the element of free-will is stronger, if the star-lord harboring the major period lord is very strong, then there could be a touch of fate in the effects experienced. Finally, one considers the lord of the asterismal subdivision in which the dasha lord is located. This planet by its disposition towards the star-lord would determine whether the effort will result in success or failure. Its strength determines the degree of effect of the event on the individual and his/her life. To reiterate, the major lord is the source of an effect, its star-lord indicates the nature of the effect and its sub-lord indicates success or failure. The same logic is applied when the effect of a minor period (BHUKTI) in a dasha is considered. The only difference is that the minor period is limited by the major period. If the major period denies marriage, while the minor period promises so, the likelihood of marriage is bleak or short lasting during such a period. This scheme generally attributed to Krishnamurty (of the Krishnamurty paddhati fame) is one of the many considerations that may be studied in order to delineate dasha period effects in a chart. Further minor divisions of bhuktis into antaras, pratyantaras, pranas and sukshmas etc. have been described but given the general lack in accuracy of reported birth times, differences in opinions about the correct value of ayanamshas and of the most suitable epoch to be considered for natal horoscopy (first cry, cutting of cord, and other points in time), such minor divisions are often reduced to being only of academic importance. Students may begin with using Yukteshwara's or the very closely related value known as Raman’s ayanamsha with the solar 365.25 day year. As experience develops, some fine-tuning may be incorporated. For pinpointing the timing of an event, transits of significant planets (dasha and bhukti lords, the Sun and Moon) through sensitive stars (belonging to the dasha/bhukti lords) and through significant houses should be taken into account. In some cases the transits of the planet ruling the pratyantara (3rd level) assumes a significant role. It is often (wrongly) believed that the occidental astrological approach gives uncanny insights into the personality makeup of an individual; whereas, the vedic approach is more satisfactory for delineating events and their time of occurrence. However, to a serious student, both systems must appear to have several levels of interpretation and equally incisive outcomes have been demonstrated to have been achieved through use of either system. The difference in approach is more a function of the persons and their backgrounds that find astrology attractive. In the western scene, for many recent decades, astrology has drawn to itself those with a background in humanities and particularly psychology, academic as well as clinical and we see that influence in their leanings and approaches and in the way they have shaped western astrology. On the jyotish scene, recent years have seen the most actively involved proponents coming from the field of management and engineering/programming. Is it any wonder that in recent times, jyotish has taken on a new refinement which adds a very strong applied aspect to it, with neat organization of the bevy of jyotish principles, as well as focus on techniques and toolkits. This is very welcome as the ‘fat’ within the jyotish framework continues to be trimmed off and the vehicle of jyotish takes on a newer, slimmer, sleeker and streamlined shape. Change is always good, because it becomes enrichened through this in the long run. 21 CHAPTER IV: ALPHANUMERICS OF JYOTISH, THE ASTRO-SYMBOLS Plan on re-reading the last and this chapter several times, if necessary. The current one will take us through lists of the essential material that forms the foundation of keywords that are useful in most horoscopic readings. To those who have some familiarity with astrology, part of this would seem like old hat, but some of this may be quite new. There are many similarities (and some differences) between vedic and tropical astrology in the significations of the houses and planets. It is helpful to read through this chapter, a few times, so as not to miss some of the basic and routinely used information. The basic building blocks of jyotish comprise the zodiacal signs, the lights (Sun and Moon), visible planets and the lunar nodes. There are other mathematical points and many finer details included in the 'complete' body of available ancient and modern literature; however, many of these serve to provide secondary or additional details and aid us in the confirmation of indications and readings derived from the fundamental elements of jyotish, namely, the birthchart (rashi or sign chart), the lunar chart, the symbols and elements, etc. Many of these factors and variables have been described in prevailing texts without any examples and many of these tenets probably might not have been researched adequately. This, on the one hand, places the onus for accepting these on the individual jyotishi, but, on the other hand also provides a fertile territory for the research minded amongst us. Typically, the biggest stumbling block in astrological research has been the lack of readily available birth data to play around with and good programs to reduce the tedium of calculations. Both of these problems have been adequately solved (see appendix for resource information). My hat goes off to the famous Lois Rodden whose Herculean efforts in the area of data collection and presentation are matchless and something which all astrologers may be grateful to her for. It is customary in introductory courses to describe the mathematical techniques that underlie the procedure for constructing a chart. However, with the advent of computer software of very high quality and easy availability, I think that it is not efficient at all to calculate a chart by hand, slide rules, calculators or proportional logarithms, any more. Despite the reservations that some traditional jyotishis might have against going the computerized route, mostly because of this being an unfamiliar terrain for them, I have no hesitations in recommending that students acquire a good quality software package that would help them in their work and aid in their learning. Some of the other reservations others have voiced against using software for calculations have included: a) the possibility of errors in calculations, particularly in esoteric, ill-defined and specialized techniques. This may be true, but the variability seen amongst software is more due to the different opinions recommended by experts, rather than buggy coding. Discrepancies may be seen in many areas including, ashtakvarg calculations and implementation of the Jaimini, tajika varshaphal and balas, etc. Unless a consensus can be reached through a lot of research and practical demonstration by different individuals and/or institutions, of the pragmatic supremacy of one approach over all others, this will continue to remain an unresolved issue, the use of computers and software notwithstanding. Meanwhile, the software programmers can provide alternate calculations, although in doing so, they risk turning their programs into unwieldy, potentially confusing and intimidating mammoth tools, particularly for beginners. b) Some individuals are concerned that unless a student calculates a chart himself, there would not be an opportunity for developing a mental/spiritual 'connection' with the chart. This may be true in individual cases, and again partly because the proponents of such a view learned to calculate charts in long hand, but the connection between the jyotishi and the chart is more intensely developed by mulling over and studying a chart from different perspectives, rather than carrying out the math which might be so tedious for some that it might even act as a deterrent towards learning jyotish. When I first learned typing, I found it difficult to 22 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 express my thoughts directly when typing on the keyboard. I had to write everything down including my readings in long hand, and then type them for printing out more legible reports. This was very inefficient and I had to unlearn this redundant, time-consuming habit, something that I eventually got rid of when I began serving as an on-line jyotishi on QLink, Compuserve and GEnie, since in that setting I was left with no choice but to type what I had to say in real time during on-line, interactive classes, readings and conferences. c) Some maintain that hand-calculated charts are more accurate. This may not be so. It is true that software can have bugs but once those are taken care of (and most mature software can be expected to have been rid of many of the significant 'bugs' and errors by now), then the computing routines used by some of the software are close to the state of the 'science' and give values very similar to those derived from NASA's jet propulsion lab routines. Long-hand calculations, on the other hand, involve averaging, a degree of approximation and thereby utilize seed values of lower precision, and may actually result in values of lower accuracy than software in many instances. Moreover, software is blindingly fast and can allow one to try out a vast array of different calculation methods and parameters (year durations, ayanamshas, dashas oriented from different planets, etc.) in a larger number of charts within a very short time (seconds to minutes) as compared to the much slower long hand method (requiring hours at the very least to calculate and draw charts for one individual, thus representing a drop in efficiency and productivity by at least a hundred-fold!). Finally, this slow and tedious 'human' method would require checking and rechecking each time a horoscope is drawn, since there is the potential for making an error in different steps each time. This overall would reduce significantly one’s efficiency. In contrast, once a computer routine has been debugged, it would not vary appreciably in precision and accuracy from one calculation to another! Moreover, at least two of the popular commercial software (a situation that keeps changing dynamically in numbers and capabilities) possess the ability of identifying combinations, yogas and arishtas in a chart and even extract a reading taken from several ancient and contemporary texts. This capability can serve as a great learning aid for the beginner and is a more systematic way of identifying yogas in a chart, since computers are considerably better and faster at simple pattern matching than the average human being. Yogas thus identified in a chart can serve as great jumping points for analyzing it and working towards the formulation of a synthetic reading that requires one to possess a wider academic background and furthermore involves steps that can be more efficiently carried out by most human beings. Viewed simply, a horoscope is a celestial map drawn for an epoch. The epoch may pertain to a birth, a relationship, the incorporation of a business, starting of a new project, a query, etc. At the very basic level, one needs to orient and define the 12 houses which correspond to different areas of the human experience. These would include physical, relational, mental and spiritual aspects of our lives and of the universe that we perceive around us and experience. Therefore, each of the 12 houses deals with different issues such as self, relatives, body parts, thoughts and thinking, behavior, characteristics, our friends and enemies, our finances, illness and health, circumstances, our spiritual inclinations, our successes and failures, our challenges and triumphs, our places of rest and activity, and also include an account of those that came before us (ancestors), those that surround us (peers) and those that would remain behind when we are gone (progeny). Practically everything that we carnate human beings can think of and experience here can be crammed to fit in the 12 houses that are determined by the 12 celestial constellations from Aries to Pisces as they are arranged in our charts. Just as the astrological (vedic) day begins with the moment of sunrise, similarly, a horoscope (a day in the soul’s carnate life) begins with the point rising in the east at the epoch. The western astrologer takes 23 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 this point as the beginning of the first house, the eastern astrologer takes this as the mid-point of the first house or simply as a reference point indicating the rashi or sign that constitutes the first house. The subsequent houses then follow suit. The western astrologer utilizes a large number of mathematically valid house systems that divide the celestial sphere into 12 slices in many different styles, as viewed from the earth (geocentric/geotopical vantage), while the jyotishi chooses from amongst a few simple systems one entirely based on the rising degree which is used as the mid-point for all houses, sign after sign, giving rise to equal houses or uses the medium coeli or the 10th house cusp and ascendant to give rise to the Shripati system of unequal averaged house divisions. All earth-based house systems, including the tropical (and Shripati) systems collapse at the poles and give increasingly unequal houses as one moves away from the equator. Many jyotishis ignore this and having utilized the rising degree to determine the rising sign, then use the entire sidereal sign to represent the horoscopic house. For the purpose of maintaining uniformity, we will use the whole-sign-as-a-house system. This is what I personally use but readers must feel free to try out other systems for personal satisfaction and for gaining experience on their own. The houses in a chart are grouped in many different ways, some of the popularly used classifications being: TRINE or trikona: First, fifth and ninth houses ANGLE , cardinal or kendra: first, fourth, seventh, tenth Trika or dusthana: sixth, eighth and twelfth houses Upachaya: third, sixth, eleventh Maraka: second and seventh, etc. Childhood represented by: first to fourth Adulthood by: fifth to eighth Senior years: ninth to twelfth houses. Similarly, signs have been classified into: MOVABLE or chara: Aries, Cancer, Libra and Capricorn FIXED or sthira: Taurus, Leo, Scorpio and Aquarius MUTABLE or dwiswabhav: Gemini, Virgo, Sagittarius and Pisces. Brahmin or WATERY (priests, spiritual): Cancer, Scorpio and Pisces Kshatriya or FIERY (warriors, action): Aries, Leo and Sagittarius Vaishya or AIRY (traders, links, associating, networking and material): Gemini, Libra and Aquarius Kshudra or EARTHY (working class, structure): Taurus, Virgo and Capricorn Then there are other ways of classifying signs into MALE or odd (Aries, Gemini, Leo ... etc.), FEMALE or even (Taurus, Cancer, Virgo .... etc.), those rising by their head or their back, day and night signs, sattwic, rajasic, tamasic and there are more ways of classifying the signs according to their qualities, some of these have been touched upon in other chapters of this manual. One of the best contemporary reference texts that covers these fundamental correspondences of signs, houses and planets with different aspects of life very nicely is: Shri Bepin Behari's Fundamentals of Vedic Astrology, Passage Press, ISBN 1-878423-09-6, 1992. Planets either rule signs (Sun rules Leo, Moon rules Cancer) or are especially strong and benevolent in certain signs (e.g., Moon is exalted in Taurus while Sun finds its moolatrikona in Leo) or are in friendly or inimical territory in signs ruled by their friends or enemies. These considerations have been enumerated later 24 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 on and in traditional ancient texts these are often stated in passing without offering any explanation or reasoning underlying the classifications. Many have tried to explain the esoteric significance behind these arrangements using rich symbolism admixed with logic. At the outset of one’s jyotish education, one needs to memorize these rather than trying to understand or find a meaning behind the schemes and arrangements, at first. Many of the considerations in the Parashari system such as the yogas, the delineations and the dasha systems are dependent on taking into consideration these elements during the formulation of a reading. Those who are not blessed with the ability of rote-learning would still be able to learn many of the basic essential correspondences if they make a serious attempt to have the information present as Tables in front of them while studying the charts. Tables of dignities, friendships, etc. have been provided in Chapter IX and must be referred to all the time. Planets connect with houses and with other planets through occupancy (this is an incidental relationship and varies from chart to chart), signification (karakatwa which may be of incidental as well as of permanent natures), rulership and dignity (permanent; these do not vary from chart to chart) and aspects (permanent. A trine is a trine is a trine for all charts!). In the Parashari system, each planet aspects the seventh sign (and the occupants) from its location. Mars also aspects the fourth and eighth sign (Mars in Taurus would aspect the signs of Leo, Scorpio and Sagittarius), Saturn aspects the third, seventh and tenth, Jupiter aspects the fifth, seventh and ninth signs from its location. Some jyotishis use tighter orbs, others wider, while still others simply use the whole sign. We will use the whole sign as well. It is important to remember that these 'aspects' should NOT be used with the Jaimini system considerations; this system uses an aspect connectivity based on elements and signs (movable, fixed, mutable) and is discussed in the Jaimini overview, later on (Chapter XXIX). Planets are described in the Parashari system as being natural benefics (Jupiter, Moon, Venus), natural malefics (Saturn, Sun and Mars) or variable and in a sense opportunistic (nodes and Mercury). There are minor differences of opinion that abound regarding some of these, particularly moon, which according to Satyacharya is malefic when in the dark phase and associated with malefics; mercury likewise is malefic when associated with malefics. Planets ruling certain houses are considered functional benefics, malefics or neutrals. These have been elaborated later on in greater details. Planets that rule two houses, good and bad are believed to have predominant qualities of the house in which the moolatrikona falls. If the moolatrikona sign falls in a good house, the planet will have a benefic bent and vice versa. Some also take the odd sign rulership as the more significant one if an odd sign is rising and the even sign more significant if an even sign is rising. Parashara indicates that benefics ruling the angles may be considered less benefic or even malefic while malefics ruling angular houses get a boost and turn into benefics. This is a starting point for considering a planet's attributes and need not be applied unconditionally or verbatim. Modifications are always possible depending on the sum total of influences. To make matters clearer, if a planet is associated with malefics, is in the sign of a malefic and is flanked by malefics as well as in malefic vargas or nakshatras, then its propensity to do good, even if the planet is jupiter, is reduced and even reversed. The opposite applies to malefics, as well, even to Saturn. Retrogrades are generally considered to be stronger than direct or stationary planets and acquire 'chestabal' (a measure of strength in the shadbal system in use in jyotish). In some of the 'nadi' systems, retrograde planets have been described as having an influence over the 12th house from their location as well as casting an aspect from the 12th house where they are located (for example, retrograde Jupiter placed in first house will aspect the 4th, 6th and 8th. A direct Jupiter placed in first house would have aspected the 25 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 fifth, seventh and ninth houses). There is some empirical evidence that this may be correct in some charts. There are so many other subtle and gross variant opinions and 'modifiers' that exist in jyotish that a beginner risks getting extremely confused and it is readily possible to fly off on a tangent. It pays to initially stick with the simpler and straight-forward versions of rules, doggedly, until one gains experience and can comprehend the general framework of rules better. Thereafter, one can experiment. On the other hand, while one is learning, one must keep an open mind, open to possibilities that exceed or transcend the narrow and obvious. Yes, it is somewhat of a slippery slope, a narrow bridge that one must walk. The alternative is always there, to quit and give up and go back to regular living. Due to the intertwined nature of the elements used in jyotish, facts might be found to be distributed all over and across and at times repeated in different contexts throughout this manual. At first reading, there might be a sense of being a bit lost; however, this very small but pithy manual on Jyotish is intended to be read several times. One may choose to skip sections that are difficult to grasp, or seem contradictory at initial reading, to be revisited later. As rules and elements gradually fall in place, the initial difficult spots begin to lose their uncomfortable edges and fit better like a broken-in glove. Perseverance definitely pays in jyotish as does hard work, in addition to always staying as close as possible to real horoscopes. With the recent plethora of internet discussion group emails and books arriving with a greater variety of techniques than hitherto available, it is tempting to get side-tracked and to miss out on acquiring a good foundation. This is guaranteed to be detrimental in the long run for most students and assure them of a dying interest once the rubber hits the road of real experience. Some, if not many of these charts given in books (including this one) may not have full data for a variety of reasons (sometimes for simplified presentation, and at other times because of the nativities not having given their permission to reveal their data but allowing the presentation of the horoscopes). In addition to errors due to occasional typos creeping into these halfrevealed horoscopes, charts from countries such as U.S.A. and Canada which utilize many standard time zones, daylight savings times many of which were adopted at different times in parts of the same province or state can all lead to veritable nightmares for the astrologer student. The error resulting from these can be significant, so please do not take any printed chart for granted, nor must you give up faith in astrology should you find a few errors. It is useful to have an ephemeris from which one can ascertain most of the major positions and thus become familiar to the general transit positions and movements of the planets as an added side advantage. What follows is a list of attributes that are ascribed to the different planets and houses in a horoscope. These are the keywords that when appropriately connected create readings. When used with good judgment these are useful in dealing with horary charts, as well as natal charts. More keywords are provided in Chapter XXIII (Significators and Karakattwa revisited). THE PLANETS : Sun: Square-build, short, hot, dark-red, balding, male, has strong bones, honey-colored eyes, upwardly gaze, resolute, proud and wrathful, of a bilious nature, rules the east, represents the king, intelligent persons, gold, copper, lead, brass, jewels worn on the ear and nose, head and chest, fruit-bearing trees, animals that graze on grass (cattle, horses), thatched roofs, pungent articles, coarse cotton. Ruby is his primary gem, wheat is his grain. Some individuals with the Sun in ascendant or in 7th or Leo rising or Sun associated with lagnesh (lord of lagna) often have a prominent nose, and somewhat receding forehead and chin giving a convex 26 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 appearance to their face when viewed from one side. Such a profile is often termed "reflective" (as opposed to perceptive, flat or concave profile commonly seen with Saturn and Venus) in physiognomy. SIGNIFIES: SELF, SOUL, FATHER, POWER, INFLUENCE, HEALTH, ENERGY, WEALTH, COURAGE, HIGH FEVER, EYE-DISEASE, INTESTINAL DISORDERS, DIGESTIVE DISORDERS, HEADACHES, SWOONING, EPILEPSY, HEART DISEASE, BILIOUS COMPLAINTS. Moon: Round-shaped, white, cold, huge body, beautiful sparkling eyes, friendly to others, likes to travel, feminine and phlegmatic (and airy), soft of heart and speech, trader, rules over north-west, watery, calm, poetic, strong houses, feminine qualities, gentle, trees that have milky sap, rope, chain, aquatic creatures, salt, cucumber and plantain (watery fruit), bronze, brass, rice (grows in water) is its grain, strong during night, its gem is pearl. Cancer rising often gives round, chubby cheeks. SIGNIFIES: MIND, MOTHER, FAVOR FROM KINGS, AFFLUENCE, FAME, IMAGINATION, ROMANCE, FINE CLOTHES, LEFT EYE, MILK, UMBRELLA, LEUCODERMA, COLDS, CATARRH, SINUSITIS, BLOOD DISORDERS, DISEASES CAUSED BY WOMEN (ALSO OBSTETRICAL/GYNECOLOGICAL DISORDERS), PSYCHOLOGICAL DISORDERS. Mars: Youthful, narrow waist, reddish, lean, square head, fierce gaze, directed upwards, cruel, fickle minded, ferocious, aggressive, rash but generous, warrior, rules the southern direction, red lentils and grains, fire, bricks, powder, thorny trees, wild animals, mosquitoes, bugs, sheep, bones, brothers, lands, houses, anger, war, instruments, thieves, marrow of the bone, bitter, spicy, energetic, sinful, has scars and wounds, enemies, daring, torture, roams in forests, pompous, house on fire, strong during night and during the dark half of the lunar phase. SIGNIFIES: COURAGE, DISEASES, (YOUNGER) BROTHER, LANDS, ENEMIES, PATERNAL RELATIVES, ARMY, WARS, CUTS, WOUNDS, SURGERY, TESTICULAR DISEASES, BOILS, BURNS, ULCERS, POX, BLOOD LOSS, FEVERS, AMPUTATION. Mercury: Green, youthful, lean, talkative, quick to decide and to jump into new things, funny, humorous, long reddish eyes, full lips, trader, fickle and changeable (becomes malefic when associated with malefics and benefic when with benefics), attention-seeking, dramatic personality, highly intelligent and restless, has three humors (air, phlegm and bile), rules over the north and his grain is green gram. Blue lilies, manylegged creatures, uncle (particularly maternal uncle), mathematics, birds, smoke, colored dresses, decorated houses, books, fruits with seeds inside, bipeds, emerald. SIGNIFIES: LEARNING, RELATIVES, DISCRIMINATION, MATERNAL UNCLE, TRADERS, LEPROSY AND OTHER SKIN DISORDERS, SPEECH AND HEARING, NERVOUS DISORDERS. Jupiter: Priest, jurist, corpulent, yellow, noble, fat, deep voice, brown eyes, exceedingly intelligent and wise, noble and generous, clear speech and thinking, rules over north-east, his grain is Bengal (yellow or red) gram, scriptures, teachers, honors, religiousness, children, fertility, sweet juicy fruit, liver, pancreas, houses with a lot of wood-work, banks, treasury, fine articles of comfort. His humor is phlegm. His gem is topaz. They are not usually seen rushing into making decisions or speaking in haste. SIGNIFIES: CHILDREN, ELDER BROTHER, TEACHER, HUSBAND, KNOWLEDGE, PHILOSOPHY, GOOD CONDUCT, RESPECT, PEACE, SACRIFICES AND RELIGIOUS RITES, VEDAS, PRIESTS, JUDGES, GODS, DIABETES, APPENDICITIS, TUMORS, EAR TROUBLE, GIDDINESS, HERNIA. Venus: Beautiful and shapely, symmetry and proportion, dark and curly hair, fine eyes, sweet voice, pleasure loving, feminine, watery, passionate, mixture of phlegm and wind, white or variegated colors, 27 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 marriage, love-affairs, jasmine, sexual enjoyment, artistic beauty, silver, pearls, bees, trees growing in watery places, parks, amusement, his grain is cow-gram, strong at night and during bright phase of Moon, his gem is diamond. Clean habits, organized and loves decor. People with Venus rising or in 2nd house often have dimpled chins and cheeks. SIGNIFIES: WIFE, LOVER, VEHICLES, ANIMALS, ORNAMENTS, CONVEYANCES, EXPENSIVE THINGS, VENEREAL COMPLAINTS, URINARY DISEASES, DIABETES. Saturn: Dark in color, brooding, hairy (coarse hair), lean and tall, varicose or prominent veins, dull, large unkempt nails, looks downward, misshapen and yellow teeth, governs the westerly direction, old, cruel, idle, dunce, evil, cunning, bitter, servant, wicked, mean acts, dilapidated buildings, thorns, bamboo and palmyra trees, wild animals, his gem is blue sapphire. His grain is sesame. SIGNIFIES: MISERY, SORROW, LONGEVITY, POVERTY, CONFINEMENT, FEAR, HUMILIATION, FALL FROM HIGH PLACES, CLAUSTROPHOBIA, AGORAPHOBIA, FALSEHOOD, AGRICULTURE, MENTAL DISORDERS, BONE, JOINTS AND TEETH DISORDERS, JAIL, PROFESSION, DISPUTES, LOSSES, PARALYSIS, BLOW FROM STICKS OR STONES, IRREGULARITY OF DIGESTION AND BOWELS, RETENTION OF WASTES AND TOXINS, ASTHMA, RHEUMATISM, ARTHRITIS. Rahu (north node of our moon): Acts as surrogate for the planet whose sign it is placed in. Black, tall, skin-diseases, heretic, liar, talks ill of others, rules over south-west, paternal grand-father, serpents, scars, cheating, skin disease, accidents, sudden events, poison, jugglery, radioactivity, foreign cultures and languages, photography, cancer, radiation, amputations, his grain is black gram and gem is agate. SIGNIFIES: FOREIGNERS, OTHER RELIGIONS, CRAWLING INSECTS, AUTHORITY, PATERNAL GRAND FATHER, WITCHCRAFT, CANCER, TUBERCULOSIS, DEATH BY HANGING, POSSESSION SYNDROME, ATHEIST. Ketu (south node of our moon): Acts as surrogate for the planet whose sign it is placed in. Blind, impulsive, reddish eyes, fierce look, speech is venomous, big body, smoky, covered with wounds, cruel, salvation and ultimate knowledge, transformation (it is somewhat similar to Pluto and 8th house in this respect), maternal grandfather, sinful, religious, imprisonment, foreign languages, scorpions, mean and low acts, unhappiness, accidents by fire, the grain is horse gram and the gem is cat's eye. SIGNIFIES: ITCHES, MEASLES, MATERNAL GRANDFATHER, SCANDAL MONGERING, BACKBITING, POSSESSION, WITCHCRAFT, KNOWLEDGE, RODENTS, FIRES. THE HOUSES I. Beginning of life, childhood, health, environment, personality, physical body, character and general strength of the horoscope, brain and nerve centers, self, head, body, personality, mental temperament, face, general outlook on life, physical stature, color, form and shape, constitution, vitality, vigor, habitual thinking, natural disposition, tendencies, struggle in life, success or failure in attempts, general candor, honor, dignity, prosperity, general well being, head, people in the country, querent (for horary purposes), virtues, longevity, age, suffering, appropriating other people's money, gambling on others' money, gains and profits to younger brother, name, fame, patrimony to mother, higher studies, long journeys or connections with strangers to nativity's children, hostel, danger to maternal uncle, demise of partner, speculations of father, neighbors, short journeys of elder brother and friends. II. Family, face, speech, right eye, food, wealth, literary gifts, manner and source of death, self28 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 acquisitions, optimism, money matters, fortunes, profits, gain or loss, one’s powers and resources, worldly attainments, possessions of extrinsic value, jewelry, precious stones, metals, documents, bonds, securities, stocks, shares, promissory notes, mortgages, bank balance, negotiable or exchangeable assets, ability to express thoughts, second marriage, vision, powers of observation, memory, imagination, nail, tongue, nose, teeth, gullet, cerebellum, nose, teeth, cheeks and chin, protecting others, family members, law suits, extravagant or economical, loans, money lent and borrowed, death, national wealth, treasury, banking, revenue, truth or falsehood, garment, acquisition of wealth, garment, trade, softness of speech, perfume, support to others, oratory, corn, cereals, close dependents, loss to younger brother, mother's gains, profession and success of children, rank, long journeys of maternal uncle, danger to partner, share of profits with partner, chronic disease of father, purchase of house, land or vehicle (4th house from 11th) by elder brother. III. Brothers and sisters, coborns, lungs, breathing, nerve fibers, intelligence, short journeys, neighbors, close relations, letters and writings, courage, right ear, breast, mental inclinations and abilities, memory, inclination to study, firmness, valor, prowess, heroism, younger brother or sister, cousins, hindered, casual acquaintance, bicycle, bus, tram, railway, correspondence, letter, papers, writings, accountings, mathematics, communication, Internet, telephone, post office, E-mail, letter boxes, fax, telegraph, teleprinter, computers, television, telecommunications, mediator, editor, signal, radio, change of residence, information, signature, book store, library, restlessness, signing of contracts and agreements, rumors, hands, throat, shoulder blade, collar bones, arms, nervous system, joints in body, neighboring countries, treaties, roadside places, confusion of mind, eating unspoiled or pure food, partition of property, female servant, edible roots and fruits, awakening from sleep. IV. Peace of mind, happiness, mother, home life, relatives, stomach, house, self prosperity, enjoyments, conveyances, ancestral property, general happiness, academic education, vehicles, general build of neck and shoulders, residence, domestic environment, grave, private affairs, curiosity, secrets, secret life, vehicles, fields and lands, real estate, corn fields, orchards, garden, mines, buildings, ancient dwellings, monuments, antiquities, heirlooms, school and collegiate education, public buildings, crops, agriculture, learning, boats, oil bath, small well, water, mild, trust, false allegation, tent, pavilion, pond, mansion, art, entrance into a house, celestial food, affect, place where stolen property is kept hidden, vedic and secret texts, herbs and caves. V. Intelligence, children, free-will, discriminating power, fame and position in life, creativity, inclinations, pleasure, society, tastes, fancies, artistic talents, gains to spouse, recreation, entertainment, amusement, sports, romance, similar or shared interests, games, cinema, drama, TV, lottery, gambling, betting, stock exchange, envoys, love affairs, courtship, licentiousness, kidnapping, rape, ambassadors, morals, discretion, discrimination between virtues and sins, chanting of mantras and other hymns, deity of worship, profound learning and wisdom, enormous riches, liaison with escorts and courtesans, father's long journeys, tantric and other spiritual practices, elder brother's wife, heart, blood, liver. VI. Enemies, sickness, thieves, cuts and wounds in body, disappointments, misery, sorrows, debts, paternal relatives, sinful deeds, battles and diseases, bowels, solar plexus, nursing, food, dietary habits, service, exhaustion, employees, subordinates, servants, debt or borrowing, pets, small cattle, tenants, enmity, dress, hygiene, sanitation, favorable results in competitions, obstacles, maternal uncle, insanity, enmity, untimely meal, anguish, theft, incessant eye trouble, prison, calamity, public health, industries, purchase or sale of vehicle by younger sibling, short journeys of mother, acquisitions made by the first born child, occupation of father, investments and expenses of spouse, danger to elder brother. 29 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 VII. Spouse, kidneys, marriage, urinary system, marital happiness, sexual diseases, trade and speculations, desire, diplomacy, honor, foreign travels, business tact and latent energies, legal bondage, partner in life and trade, those with whom one transacts, litigations, duels, sociable, break of journey, fines, divorces, legal contracts, influence in foreign countries, honor and reputation away from homeland, death, recovery of lost property, the thief, international relationships and business, foreign affairs, mother's vehicle and peace of mind, associates, friends, partnership with father's friend. VIII. Longevity, private organs, excretory system and bladder, death, legacies, gifts and unearned wealth, cause of death, disgrace, wills, degradation, place and surroundings of death, defeat or insult, blame, sorrow, servants and impediments, span of life, inheritance, insurance, gratuity, natural or unnatural mode of death, drowning, fire, accident, suicide, delays, chronic disorders, defects of a lasting nature, obstacles, dejections, worries, strife, stagnation, flood, fire, slaughter house, coroner, territory belonging to another country, estate duties, budget deficits, father's loss and expenditures, public loans, debts, interest rates, difficulty during journey, mother's lottery and other gains, paying off debts, health inspectors, medical officers, surgeons, anus, rectum, excretion, piles, theft siege of a fort, obstruction. IX. Godliness, righteousness, preceptor, teacher, grand children, metaphysical studies, higher education, thesis/dissertation, philosophy, intuition, imagination, communications with spirits, channeling, leadership, charities, arterial system, thighs, faith, wisdom, divine worship, past karmas, fortune, destiny, father, judge, publishing books and articles of value, sea voyage, travels abroad, long journeys, good conduct, pilgrimages, good deeds, charities, coronation hall, huge animals, legal arbitration, dreams and visions, radio, trade, wells, lakes, tanks, water-sheds, monetary vows, younger brother's wife, friends of elder brother, mother's illness. X. Occupation, rank, temporal honors, success, respect, fame, means of livelihood, religious knowledge, dignity, bones and joints, knee joint, conduct, successful mission, worldly activities and responsibilities, honor from government, last rites to parents, medicine, prosperity, adopted children, father's acquisitions, national leaders and national trade, danger to younger brother, loss to elder brother, mother's business and trade relationships, morality, rigidity/flexibility, that which is revealed and cannot be hidden. XI. Means of earning and gains, accomplishments, friends, personality, ornaments, elder brother, ankle, freedom from misery and pain, friends, society, favorites, community involvements, writings, collaborations, investments, permanent ties, parliament, government loans, electric company, energy companies, realization of ambitions, reunion with family, left ear, cure and relief from diseases. XII. Loss, expenditure, lymphatic system, feet, waste, misery, extravagance, sympathy, renouncement, separation, divine knowledge, final emancipation and salvation (moksha), state after death, sleeping habits and state of sleep, dreams, pleasures of the couch (sexual), institutions of confinement such as mental asylums, prisons, hospitals, purchases, toils, fear, inferiority complex, phobias, danger from animals, detective work, charitable institutions, ashrama settings, hostels, life in foreign countries, emigration, mental pain, hidden wrath. Additional material for Beginners When a child is born, a question seriously formulated or a new venture begun, that moment is believed to hold valuable information regarding the 'fate' and characteristics of that child, question or 30 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 venture. This somewhat alike the seed that holds all the information that is required for making a tree. This is the simple premise of astrology. In jyotish, the moment or epoch is associated primarily with ten indicators. These are the seven visible bodies, sun, moon, mercury, venus, mars, jupiter and saturn, the two lunar nodes, Rahu and ketu, and the point on the zodiac or ecliptic belt that intersects with the local horizon. For ease of understanding, think of the zodiac as the rainbow. The point where the 'rainbow' -- that is zodiac of constellations and signs -- meets the horizon gives the rising degree. This rising degree forms the mid-point of the first house. For practical purposes, the entire sign is taken to represent the first house and the next sign (to rise) then becomes the second house and so it continues till we come to the sign that has risen completely above the horizon and this forms the 12th house. The tenth house, is the sign that is right above our head or at the zenith. There is no logical reason behind the signs or why they are each 30 degrees long. There is a parallelism between the planetary rulership and the order of the signs, though. The sign rulerships that are clustered around the signs (assumed or axiomatically known to be) ruled by sun and moon are based on the orbits of the planets arranged around the sun, so we have gemini and virgo ruled by mercury, taurus and libra ruled by venus, aries and scorpio ruled by mars, pisces and sagittarius ruled by jupiter and aquarius and capricorn ruled by saturn. When viewing and measuring the signs, we come across some signs that are of long ascension and rise over a longer period of time in the northern hemisphere (the opposite is true for the signs in the southern hemisphere, what is long in north is short in southern hemisphere). This is caused by the obliquity of the ecliptic (in reference to the earth's plane) and leads to the observation of phenomena such as interception of the signs with some of the signs not rising at all at certain times during the year. In the higher latitudes, therefore, some recommend the use of house systems, something that is not very clearly or strongly indicated in jyotish texts. Some argue that this is because jyotish developed in regions of earth near the equator and interception of signs is not observed there. The jury is still out on this one. One can think of the signs as being the product of the orbit of the earth around the sun and the houses as being the product of the rotation of earth around its axis. The daily and monthly/annual motion of earth in the sky lead to the creation of sign and houses. The perspective of astrology is, therefore, geocentric or perhaps more precisely, geotopocentric, as some might like to emphasize. So, when we look at a horoscope, the first house defines the eastern view towards the horizon at the place and time of birth or of the epoch that the horoscope is cast for. If we face the 7th house, we are facing the west, the 10th house would represent the roof of the sky (as if we are looking upwards) and the 4th house would be under our feet. The observer is, in other words, placed with his head pointing towards the 10th house, feet towards the 4th house, and eyes turned either towards east or west depending on which way he is facing. The typical western horoscope circle with the first house placed in the 9'O clock position assumes that the observer is standing up. The north indian horoscope assumes that the observer is placed horizontally. This is just descriptive for one’s orientation and nothing more needs to be made out of this! *********************************************************** * * _ 2nd house _ * ^ * _ 12th _ * * * * _ _ * * _ _ * * * _ * _ First house _ * _ * * _ * * _ _ * * _ * * _ * * _ _ * * _ * * * _ 4th _ * _ 10th _ * * * * _ _ * * _ _ * * * * _ _ * * _ _ * * * _ * _ 7th _ * _ * * _ * * _ _ * * _ * * _ * * _ * * _* *********************************************************** 31 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 This is the North Indian chart which looks like a collection of diamonds and triangles in a square or rectangular frame. The first house, also known as the ascending sign or lagna sign is always placed in the top diamond, labeled here as the First house. The 'number' in it represents the sign, a 1 denotes Aries or Mesha rising, a 5 denotes Leo rising and so on. Some people (programs) replace the number with a zodiacal glyph (see below) which some would feel more familiar with. The organization of the signs is counterclockwise and would represent the visual progression of signs through the day, if someone were looking at the zodiacal circle from a Northern latitude facing south, with east on the left hand side and west to the right. The 12th house would represent the sign that has already risen in the east and the first house being the sign that is rising now, while second house would be the sign that would rise in the east, next. In this format, therefore, the place for houses is fixed, but those for signs vary from chart to chart. ||||||||||||||||||||||||||||||||||||||||| | Pisces | Aries | | Gemini | | | | | | | Meen | Mesh | Vrishabh| Mithun | |---------------------------------------| | Aquarius| ^ | | | | | | lagna | | Kumbh |==Jaimini aspect== | Karka | |---------| | |---------| | | | /| | | Makar | | / | | | | V / | Simha | |---------------------------------------| | Sagitt. | | | Virgo | | |Vrishchik| tula | | | Dhanu | | | Kanya | ||||||||||||||||||||||||||||||||||||||||| Aries A Taurus B Gemini C Cancer D Leo E Virgo F Libra G Scorpio H Sagittarius I Capricorn J Aquarius K Pisces L This is the South Indian format of the chart in which the signs are fixed in location but houses vary in position from chart to chart. A planet in the upper right corner would always be the one in Gemini or Mithun. For orientation, the lagna is indicated in words or simply by a diagonal line drawn in the square which represents the ascending sign, in Cancer or Karka, in this illustration. The progression of the zodiac is clockwise and it represents the viewpoint of someone who is viewing the zodiac from south while facing north, with east falling towards his right hand and west towards his left hand. This arrangement or format is probably better suited for those following Jaimini system, since the opposite signs (such as Gemini to Sagittarius, Pisces to Virgo, Aries to Vrishchik, Aquarius to Cancer, and Libra to Leo shown in the example above) represent some of the sign aspects used in this system. There are other ways of drawing the charts as well, the lotus formation, the circle (similar to western, though with ascendant in the pie-slice at 12'O clock, rather than in the one at 9'O clock position as is conventional in the western tropical chart. It is not too 32 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 difficult to be familiar with any or all of these formations, though most people prefer to use one kind and feel more comfortable in using it. Jyotish uses the sidereal zodiac. The tropical zodiac is yoked to the declinational (north-south) journey of the Sun (actually the earth wobbles; this gives rise to the apparent movement of the Sun, which then gives us the seasons. Those following the tropical zodiac consider the spring equinox (first day of Spring in Northern or of Autumn in the Southern hemisphere) as the 1st point of Aries with the other signs following in tow. The sidereal zodiac utilizes the star-based zodiac as the orientation for the signs and thus is yoked to the visible constellations (the ram, the bull, the scorpion, as they are visible in the sky). The sidereal zodiac moves backwards very slowly (about 2000+ years per 30 degree sign) giving rise to the "precession of equinoxes". A correction, named as 'ayanamsha' when applied to the tropical longitudes of a planet gives rise to the sidereal longitude. The current difference between the two zodiacs is approximately 24 degrees. Different values of ayanamsha in vogue include, Lahiri, Raman, Yukteshwar, Fagan/Bradley, etc. This raises some confusion and uncertainty but in practice is less of a difficulty than often made out to be. Many of the Indian ephemeris makers have now chosen Lahiri ayanamsha, but it is very difficult to estimate how many jyotishis in India or in rest of the world actually use any specific ayanamsha. Such a huge poll has not been conducted and is probably impossible to conduct. The choice of ayanamsha can have significant impact on the finer varga charts used in jyotish or in some time-sensitive dashas such as Kalchakra dasha, but there are also other uncertainties, including inaccurate birthtimes and different opinions/interpretations about calculating some of these dashas, or whether to use the 365 day year or 360 day year, to use geo- or topocentric position of the Moon, etc. I would strongly urge beginners to first focus on the basic techniques that have been widely used, are effective in most cases and less subject to the various sensitivity factors, before they move on to some of the finer divisions or other dashas, and rectification, or other advanced techniques. A sidereal sign is 30 degrees long and is divided into 3 sub-areas. These represent the asterisms. There are 27 asterisms or nakshatras in the 360 degree zodiac and each 800 min or 13d 20m segment represents an area ruled by a planetary ruler (other rulers are also prescribed for these and have metaphysical and mythological significance. These can also be treated as menemonics for memorizing the properties of the nakshatras and its attributes). Aries or Mesha, for instance, contains Ashwini ruled by Ketu, Bharini ruled by Venus and the first quarter of Krittika ruled by Sun. Krittika then continues in Vrishabha or Taurus, followed by the asterisms of Moon and Mars. There being 9 'planets', Ketu, Venus, Sun, Moon, Mars, Rahu, Jupiter, Saturn and Mercury, the roster of asterisms ruled by these planets in the stated order, repeats thrice giving 9 x 3 = 27 asterisms. Asterisms ruled by all 9 planets form three sequential sets, each of which begins with a fire sign (Aries, Leo or sag), progresses through the earth (Taurus, Virgo, Capricorn), air (Gemini, Libra, Aquarius) and ends with the water (Cancer, Scorpio, Pisces) signs. Deg min Deg min Deg min Asterism ruled by 000 00 120 00 240 00 Ketu 013 20 133 20 253 20 Venus 026 40 146 40 266 40 Sun 040 00 160 00 280 00 Moon 053 20 173 20 293 20 Mars 066 40 186 40 306 40 Rahu 080 00 200 00 320 00 Jupiter 093 20 213 20 333 20 Saturn 106 40 226 40 346 40 Mercury 33 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 A sign or constellation in jyotish is called a rashi or a heap (of stars). The names are given below: SIGN Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces RASHI Mesh Vrishabh Mithun Kark Simh Kanya Tula Vrishchik Dhanu Makar Kumbh Meen MALEFIC/BENEFIC: Jyotish uses two kinds of labels for a planet or in some cases houses, malefic/benefic and strong/weak. The two are separate qualifiers. Planets such as Jupiter, Venus, waxing Moon and Mercury are intrinsically benefic and are blessed with softer, gentler natures, even-keeled disposition, happy, generous and kind. Planets such as Saturn, Mars, Sun, nodes, waning Moon are malefic and are of harsh, cruel, brusque, hard-hearted and selfish nature. One should not apply these labels too literally. Not all individuals with Moon or Jupiter in lagna are kind or gentle or even moral, necessarily. A benefic planet can be weak or strong and this would tend to make its 'impression' strong or weak in a chart, and vice versa. Moreover, planets that are exalted are benefic while those that are debilitated are malefic, regardless of their natural benefic or malefic disposition. The strength of a planet can be determined in many ways, and is a technical matter that is based partly on math using systems such as shadbala, etc. and are based on certain sign or house and time-based factors, as well as the number of own or benefic divisions that a planet obtains in the varga chart. Most beginners would be using the 'ready-made' values that most programs generate. Many books are also available on this somewhat advanced topic. It is good to familiarize oneself with the details of these methods and these sources of strength. A simplified system based on five factors has proved to be quite helpful as a quick primary approximation (Chapter IX). RELATIONSHIPS: One would often come across concepts in jyotish such as, a planet being afflicted, or fortified by another or being associated with another planet. This is a very important thing to understand and remember since much of the jyotish synthesis is based on these sambandhs or relationships between planets. One form of relationship is based on friendship which may be permanent or temporal. The other form is based on aspect, placement and dispositorship. A planet that is located in a house has a very strong influence on such a house. A planet that exchanges positions with the lord of another house (lord of 1 in 5 and lord of 5 in 1) create strong zones of mutual influence. Some have taken such mutual reception as being similar to each planet being in its own sign and hence strong. A planet that is placed with a lord of a certain house also has association with the said house. Similarly, a planet aspecting a house or its lord has a relationship with that house too. There are finer relationships based on dispositorship of a sign and asterism which must be considered for a fuller picture. A planet occupying a sign would influence its lord (dispositor) as well as the 34 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 planet in whose asterism (nakshatra) it is located. The effect would be strongly felt during the planetary period (generally vimshottari dasha) or sub-period of the dispositor. Planet Sun (SU) Moon (MO) Mars (MA) Mercury(ME) Jupiter(JU) Venus (VE) Saturn (SA) Owns Leo Can Ari Sco Gem Vir Sag Pis Tau Lib Cap Aqu Exalted Ari (10d) Tau (3d) Cap (28d) Vir (15d) Can (5d) Pis (27d) Lib (20d) Moolatrikona Leo (0-20d) Tau (4-30d) Ari (0-12d) Vir (16-20d) Sag (0-10d) Lib (0-15d) Aqu (0-20d) Note: There are variations in different texts for the moolatrikona degrees. The ones shown here are from Brihat Parashara Hora Shastra, the authoritative reference in jyotish. Planet Sun (SU) Moon (MO) Mars (MA) Mercury(ME) Jupiter(JU) Venus (VE) Saturn (SA) Friend MO MA JU SU ME JU MO SU SU VE SU MO MA ME SA VE ME Neutral ME MA JU SA VE SA VE SA MA JU SA MA JU JU Enemy SA VE None ME MO ME VE MO SU SU MO MA Natural friends of a planet are lords of the 2nd, 4th, 5th, 8th, 9th and 12th, from its moolatrikona sign and the lord of the sign where it is exalted; natural enemies are lords of 3rd, 6th, 7th, 10th and 11th sign from its moolatrikona. Temporary (or temporal, tatkalik) friends are planets placed in 2nd, 3rd, 4th, 10th, 11th and 12th sign from a planet. PREVAILING PERIODS: Timing of events and figuring out the current dominant trend or theme from an astrological perspective is an extremely important part of doing astrology. In jyotish, many types of periods, dashas, transits etc. are described and prescribed for general and specific conditions. Most individuals follow the vimshottari dasha system which is based on the 'progression' of the natal Moon through the zodiac of asterisms. There are 27 asterisms, each of which is ruled by one of the nine planets. Starting at Aries Zero degrees in the sidereal zodiac, each segment of 800 arc minutes or 13d 20m is ruled by Ketu, Venus, Sun, Moon, Mars, Rahu, Jupiter, Saturn and Mercury in the stated order which repeats itself twice, giving rise to three sets of 9 *star-clusters* each, spanning the zodiac. A person with natal Moon in the asterismal zone ruled by Venus would begin life in Venus dasha followed by the dasha of Sun and Moon, etc. The arcsegments (slice in the pie of zodiac) for each asterism is the same (13d20m) but the dashas are of different durations (7, 20, 6, 10, 7, 18, 16, 19 and 17 years for Ketu to Mercury) which can be thought of as the natal Moon progressing through the stars at different rates of motion, with its relative speed (of progression) being twice as much in its own asterism than when progressing through the star of Venus! 35 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Ketu Venus Sun Moon Mars Rahu Jupi Satur Merc |=======|=======|=======|=======|=======|=======|=======|=======|=======| 7y 20y 6y 10y 7y 18y 16y 19y 17y It is interesting to visualize the 'progressed' natal Moon speeding up and hurrying under the influence of Ketu, Sun, Mars (shorter dashas) and slowing down under the influence of Jupiter, Rahu, Saturn, Mercury and Venus (longer dashas). Another interesting observation has appeared in some writings that divide the periods into two sets of 60 years each, with the inner and outer planets and nodes separated into two groups. So, Moon+Sun+merc+Venus+Ketu=10+6+17+20+7=60 (INNER); Mars+Jupiter+Saturn+Rahu=7+16+19+18=60 (OUTER). Half of the maximum human life span belongs to the inner bodies and half is under the sway of the outer bodies. It is generally expected that any special yogas or combinations in a chart, and many such are indicated in classical texts in jyotish, would manifest during their periods in life or in those of planets that are related to them in the chart. Oftentimes, the "relationship" is through the stars. In other words, if Mars is in Rahu's star, the dasha of Mars would produce results attributed to Rahu. A child may be born during the period of a planet which is placed in the star of another planet ruling or located in the fifth house (progeny). This forms just one of the many considerations and it is always a good idea to look for many different factors in a chart and building up the 'weight of evidence of indicators' before pronouncing any given prediction. Although quite a few levels of periods and sub-periods are possible (mahadasha, antardasha or bhukti, pratyantar , sookshma and pranadasha), most beginners should perhaps focus on the first two levels and then add more as they progress along the path of proficiency. It is always a good idea to not get tangled in a net of too many variables, regardless of one’s capabilities to handle these. Even with two levels of dasha, one can generate so many combinations of factors that it could prove to be quite complex. Some of the considerations have to do with the role of the primary and secondary dasha rulers (dasha/bhukti lords or mahadasha/antardasha lords as some prefer to call the first two levels), their strengths, their benefic/malefic nature, their relationships with each other in general and in the specific chart, their placement from their own houses and from the houses that they signify (or are karakas of) as well as from the lords of the houses they signify. An example would be a study of the placement of the period-lords from Jupiter and lord of 5th for progeny-related matters. Another important consideration is what Sage Satyacharya calls the asterismal principle ('nakshatra siddhant'). This is also called the tara-maitri bal (asterismal relationship/friendship). Essentially, the star where Moon is placed is the orientation point (though Satyacharya also recommends taking the lagna or ascendant should that be stronger than the Moon, but let us first go with the Moon for now). The subsequent stars, in sequence, alternate between good and bad relationships, and the series of friendships/enmities repeats again with the next two sets of stars. 36 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Let us consider that the Moon is in Aries 2d and thus in the star of Ketu in a chart The sequence of starrelationships in this specific example would be: RULER Ketu Venus Sun Moon Mars Rahu Jupiter Saturn Mercury STAR Star Star Star Star Star Star Star Star Star # #01 #02 #03 #04 #05 #06 #07 #08 #09 Ketu Venus Star #10 Star #11 NAME Janma Sampat Vipat Kshema Pratyari Sadhaka Vadha Maitra Param maitra + + + + + ++ EFFECT moderately positive moderately positive negative results moderately positive negative results moderately positive negative results moderately positive excellent Janma' Sampat' + + moderately positive moderately positive The relative positions from sign (rashi) and in stars would be an important factor to consider. For instance, a planet that is the bhukti-lord and in the 3rd star from the dasha-lord might find it difficult to facilitate positive results fully. The effects are modulated by the intrinsic or chart specific qualities of the planet such as strength, beneficence and participation in a particular yoga or arishta (-) as well as mutual location of major and sub-lords in the chart, etc. PRIMORDIAL ELEMENTS: FIRE: EARTH: ETHER: WATER: AIR: MARS (ALSO SUN) MERCURY JUPITER (AKASHA) VENUS (ALSO MOON) SATURN SIGHT SMELL SOUND TASTE TOUCH ILLUMINATION METABOLISM FIRE (PERFUME) HEAVY SPEECH RASA WETNESS DRYNESS PRIMORDIAL PREDISPOSITION (DHATUS OR DOSHAS AS KNOWN IN AYURVEDA; PARASHARA): ARIES LEO TAURUS VIRGO GEMINI LIBRA CANCER SCORPIO ORGANIZATION SAGITTARIUS CAPRICORN AQUARIUS PISCES = = = = PITTA OR VATA OR TRIDHATU KAPHA OR 37 HEAT AND CHEMISTRY MOTION INITIATION ENTHUSIASM OR MIX OF PITTA VATA AND KAPHA JOINTS COHESION INTEGRATION JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 DIRECTIONS: FOR USE IN HORARY AND OTHER APPLICATIONS OF ASTROLOGY (Gemini = North-East, Libra and Scorpio = West, Aquarius and Capricorn = South) EAST ---------------N.E. | | | NORTH | | | | S.E. 3 ========= 2 ========== 1 ========= 12 GEM TAU merc ARI PIS | | jupi | | | | | | 4 ================================== 11 CAN moon | | sun AQU | venus | | mars | | | | | 5 ================================== 10 LEO | | CAP | | saturn | | VIR LIB SCO SAG 6 ========= 7 ========== 8 ========== 9 N.W. | | | | SOUTH | | | S.W. ---------------WEST East: South: North: West: Mercury and Jupiter are strong in east Sun and Mars are strong in south Moon and Venus are strong in north Saturn is strong in west If one sifts through 'contemporary' literature it is not unusual to find a different schema of classification for the doshas. The one presented here is taken from the Magnum opus of hindu astrology, namely, Brihat Parashara Hora Shastra (G.C. Sharma/Sagar edition). Planets have also been ascribed association with the dhatus; however, the predominant dhatu can be seen by examining the ascendant, the sign which holds the atmakarak, sign which holds the strongest planet or the strongest personal planet in the chart. A mixture of dhatus is possible. Imbalances can be seen from the sixth house, as well as adverse dashas and transits. G.C. Sharma has given a very clear exposition of the terms vata, pitta and shleshma and how they should not be simplistically equated with bile, air and phlegm. It must be studied by those seriously interested in the interconnection of jyotish and ayurveda. For even more details regarding the ayurvedic, treatment and health aspects, one should consult one of the many books of ayurveda available, such as those by Dr. Deepak Chopra, Vasant Lad, etc. MY PERSONAL ADVICE IS THAT ONE MUST NOT DABBLE IN HEALTH SCIENCES OR GIVE OUT ADVICE LIGHTLY WITHOUT PROPER AND SYSTEMATIC STUDY. SOME OF THE TREATMENTS IN AYURVEDA CAN BE QUITE STRONG AND MUST BE TREATED WITH SIMILAR CARE AS IS CONSIDERED ESSENTIAL FOR MODERN MEDICINAL REMEDIES. ON NO ACCOUNT MUST YOU TRY AND CONTROL OR FORCE OTHER PEOPLE'S DESTINY PARTICULARLY IF THEY HAVE TRUST IN YOUR JUDGMENT. TRUST MUST NEVER BE MISUSED. JYOTISHIS ARE NOT ABOVE OR BEYOND THE LAWS OF KARMA! VARGAS OR DIVISIONAL (SOMEWHAT SIMILAR TO 'HARMONIC') CHARTS AND THEIR USES: 38 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 There are several 'units' in the zodiac, signs and asterisms are important ones; however, there are other subdivisions used which divide a 30 degree sign into finer divisions. The largest of these is called hora and divides each sign into two segments, of 15 degrees each. A sign can also be divided into three divisions, named drekkana or dreshkana (decanate) of 10 degrees each, and so on. A planet can then be in a certain sign and also in a hora, drekkana, dasamsha, navamsha, each of which can then be drawn as a horoscope and the different areas in life viewed in these chart just as in a rashi horoscope. Many of the varga charts are of specific significance as listed under, and can be studied along with the rashi chart for finer details. Instructions regarding the exact procedure of using the divisional or varga charts is not laid out very clearly in the 'classics' but generally speaking it is recommended to study the lagna and the house in the relevant varga chart that deals with the specific matter in the rashi chart. For instance, navamsha is recommended for examining one’s spousal and other relationships which is studied from the 7th house in rashi horoscope. So, we would examine the lagna and 7th house in the navamsha for more details. One need not stop there and focus only on the 7th house in the navamsha as there is a lot more other information that can be obtained from this chart, but it is a good start: DIVISION ======== Rashi Hora Dreshkana ALSO CALLED =========== D-1 or V1 D-2 or V2 D-3 or V3 Chaturthamsha D-4 Saptamamsha Navamamsha Dasamamsha D-7 or V7 D-9 or V9 D-10 or V10 Dwadashamsha Shodashamsha D-12 or V12 D-16 or V16 Vimshamsha Chaturvimshamsha Bhamsha Trimshamsha Khavedamsha Akshavedamsha Shastiamsha D-20 D-24 D-27 D-30 D-40 D-45 D-60 or V4 or or or or or or or V20 V24 V27 V30 V40 V45 V60 AREAS IN LIFE ============= Physical body, everything else in general Wealth, acquisitions, 2nd house matters Happiness from siblings and coborns, travels, 3rd house Fortunes, physical luxuries and pleasures Sons and grandsons, 5th house Wife (spouse), 7th house important effects, influence on government, one’s profession Parents Vehicles and pleasures or troubles therefrom Worship and spiritual inclinations Learning, education and knowledge Strength and weaknesses (nakshatramasha) Evil effects, misfortunes Auspicious and inauspicious effects General indications General indications These are also used for quantifying planetary strengths in the shadb al and vimsho pak pro cedures. Varga-classification: Vargas are grouped in sets of six, seven, ten or sixteen. These are known as Shad, Sapt, Dasha or Shodasha-vargas. SHAD (SIX): Rashi, hora, dreshkana, navamsha, dwadashamsha and trishamsha. If planet is in 2,3,4,5 or 6 good vargas (exaltation, moolatrikona, own, friendly signs, or a sign that is owned by a planet ruling an angle (1,4,7,10) from the arudha, then it is called kimshuka, vyanjana, chaamara, chatra, kundala. SAPTA (SEVEN): Add saptamamsha to the above six. Planets in good vargas in 2 to 6 vargas are called the same as above. If in good vargas in all seven, it is called Mukuta. This set is part of the shadbal 39 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 determination. One wonders if the sages hinted at the fact that the 'strengths' of planets indicated in these vargas are especially significant. DASHA (TEN): To the above seven, add shodashamsha (khalamsha), dashamsha and shastiamsha. Planets in good vargas in this classification are from 2 to 10 vargas: Parijaat, uttam, gopur, simhasan, parvat, devlok, brahmalok, shakravahan, shridham. SHODASHA (SIXTEEN): To the above ten, add chaturthamsha, vimshamsha, chaturvimshamsha, bhamsha, khavedamsha and akshavedamsha. Planets in 2 to 16 good vargas: (according to BPHS) Bhedaka, kusum, naga pushpa, kanduka, kerala, Kalpavriksh, chandanvan, poornachandra, uchcheshrav, dhanvantari, suryakaant, vidrum, shakra simhasana, gaulok and shrivallabh. Signs are increasingly stronger in this order, movable -- Fixed -- COMMON Planets in common signs cast a stronger aspect than those in fixed and those in movable signs. STRENGTH OF EFFECTS OF PLANETS In Drekkanas of Movable Sign of Fixed Sign of Common Sign First Drekkana FULL weak Medium Second D rekkana Medium FULL weak Third Drekkana weak Medium FULL (A helpful mnemonic is to remember that the set of movable signs starts with the 1st sign and the 1st drekkana is the strongest in a movable sign, the set of fixed signs starts with the 2nd sign and the 2nd drekkana is the strongest in fixed signs, while the common signs start with the 3rd sign, Gemini, and the strongest drekkana is the third one in a common sign. The next drekkana (2nd in movable, third in fixed and first in common) is average while the next or remaining drekkana in these signs is weak). Yet another very interesting utility of the decanates (drekkana, dreshkana) is in associating those with body parts. The following table indicates the relationship: House First drekkana Second drekkana Third Drekkana I II III IV V VI VII VIII IX X XI XII head right eye right ear right side of nose right cheek (face) right side of chin (lower jaw) face left side of chin (lower jaw) left cheek (face) left side of nose left ear left eye neck right shoulder right arm and hand right side of body right side of chest right side of upper abdomen navel left side of upper abdomen left side of chest left side of body left arm and hand left shoulder pelvis (region below naval) right sides of genitals and anus right gonad right thigh right knee right leg and ankle feet left leg and ankle left knee left thigh left gonad left sides of genitals and anus 40 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Different ways have been prescribed by modern authors regarding the use of this classification. I find it useful to look at the drekkana where the lords of 6th and 8th and the dispositor of gulika are placed. These can represent vulnerable regions. Please note that the whole sign in a given house must be considered and not based on the cusp. So, if the planet ruling the sixth house, let us say, jupiter is placed in the 10th house in aries in the first drekkana of aries, it would indicate that the left side of nose is a vulnerable zone (sinusitis etc.). If the lord of 8th (saturn) is placed in the 8th house in the first drekkana of aquarius, left side of chin (lower jaw) would be vulnerable (dental trouble). It must be noted also what other planets are affected etc. before jumping to any conclusion. Like other methods, in jyotish, this is not absolute and must not be applied hastily. Always, look for confirmation of a given finding in the charts. A lot of information can be derived from the rashi chart or radix, which is the primary 'divisional' chart, unlike the way many are conditioned into thinking, namely, rashi is on one side while all other vargas or divisional charts form another cohort. An interesting method of deriving more information out of the 12 houses is the consideration of secondary houses in a chart (rashi as well as divisional charts). These have been described by Parashara, Jaimini and Kalidasa as the arudhas or padas of houses. There are some variant opinions, though, as is true for other areas of jyotish. The pada or secondary house in a chart is as far removed from the lord of a house, as the lord is removed from its own house. Simply stated, if Aries is rising and Mars its lord is in Gemini, then Leo is the arudha or pada for lagna or first house, because Mars the lord is 1-2-3 signs away from Aries and Gemini-Cancer-Leo is three signs away from Mars in the chart. One can derive the padas for all houses but Kalidas recommends looking at the first, second, fourth, fifth, seventh, ninth, tenth and twelfth houses (notice the absence of padas for the 3, 6, 8 and 11 -- why?) and see how they and their houses interact with the primary houses and their lords and karakas or significators. One can think of each planet being located at the sign-mid point between the house it owns and the pada house (those following Uttarkalamrita where a house can be its own pada as can the house seventh from it). 41 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Example: Vrischik rising. *********************************************************** * * _ _ * ^ * _ me ra _ * * * * _ 9 _ * Sun * _ 7 _ * * * 10 _ * _ _ * _ 6 ve * * _ * * _ _ * * _ * * _ * * _ 8 _ * * _ * * * _ 11_ * _ 5 _ * * * * _ _ * 2 * _ _ * * * * _ _ * * _ _ * * * ju (r) 12_ * _ Moon _ * _ 4 sa(r) * * _ * 1 * _ _ * 3 * _ * * _ * ke * _ * ma * _* *********************************************************** PADAS (I = pada of 1st house, II = pada of second ...) *********************************************************** * * _ IV _ * ^ * _ _ * * * I * _ 5 _ * * _ _ * * * _ * _ 10 _ * _ * * VII _ * * _ _ * * _ * * _ * * _ _ * * _ * * * _ X _ * _ XII _ * * * * _ _ * * _ _ * * * V * _ _ * * _ _ * * * IX _ * _ _ * _ * * 2 _ * * _ _ * * _ * * _ * * _ * II * _* *********************************************************** The numbers 2, 5, 10 represent a dominant variant view (BPHS) for calculating padas or arudhas. This variation is based on the premise that padas cannot fall in the same or 7th house from the house for which the pada is being sought, and must be placed in the 10th from the normally-derived pada position. Note that '5' is in 10th from V, '2' is in 10th from II and '10' is in 10th from X. It is always more useful to study charts as a whole. Often, due to constraints in time and space, in articles, books and email messages, astrologers tend to focus on a given factor or factors in trying to explain a particular attribute or event in a chart. One may find different viewpoints all seemingly explaining the same bottom line, sometimes using different variables (ayanamshas, house divisions, use of vargas) and yet they all seem to reach the same conclusions. This is not confusing really but indicative of the importance of the 'weight of indicators' approach. Each of these different explanations probably represent the factors that additively increase the probability of a certain attribute/event taking place in actual experience. This is specially important when one is reading 'cold' or pre-dicting, as opposed to retrofitting or trying to find the astral indications to match something that has already happened or is already known (hindsight = 20/20). In the latter situation, any one factor could explain the event; however, question arises, would seeing the same factor or pattern of factors in another chart enable one to clinch the same 'diagnosis'? However, if several factors seem to point in the same direction, this would probably represent a better pointing 'finger', astrologically speaking! One swallow does not make summer in astrology. LONGEVITY DETERMINATION: It is very important (and extremely difficult) to determine the life-span or longevity in a given horoscope under scrutiny. True! Of what use is spending a lot of time over a chart that has a limited allocation of prana or breaths! One method that (like all methods) must be applied with caution and never as an absolute, one and only technique is outlined here. It provides a simple way or first approximation for those who are beginning to make their way into the ocean of jyotish. It is based on 42 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 classifying longevity into three cadres, Alpa (short) ayu (longevity) is 32 years or less, Madhya (medium) ayu is 32 to 64 years and Purna (full) ayu is greater than 64 years. All of these are not absolute, of course. The method is based on the presence of significant indicators of longevity, namely the lagna, hora lagna, Moon and 8th lord being in cardinal, mutable or fixed signs. A: Lagna and Moon i) If lagna and Moon are in chara/MOVABLE/cardinal (Aries, Cancer, Libra, Capricorn), then this signifies a Poornaayu (long life). ii) If lagna and Moon are in COMMON (Gemini, Virgo, Sagittarius, Pisces) signs, the life-span is medium. iii) If lagna and Moon are in FIXED (Taurus, Leo, Scorpio, Aquarius) signs, the life is short. Overall, the order of life-span for each pair of indicators would be (longest to shortest): MM (longest), MC (or CM), CC, CF (or FC), FF (shortest) B) The same is next studied for the lagna lord and lord of 8th house C) The above is repeated for lagna and hora lagna. Please note that this is not the hora-varga lagna but the one that is described in Brihat Parashar Hora Shastra and Jaimini system which changes approximately every 2.5 ghatis or each hour (hora!) after Sunrise (30 degrees [or fractions] added to the longitude of Sun at Sunrise, per hour [or fraction] until the epoch of birth). Some software such as Geovision's Parashara's Light will calculate it for you and this is highly recommended to avoid confusion, cramps in the forehead and other forms of anguish! One may find that two sets of indicators (A, B or C) are leaning towards one class of longevity, then this would be taken as the predominant one. All sorts of combinations are possible from MM-MM-MM to FF-FF-FF. In the case of a nativity, lagna is Cancer (M), lagna lord is in Aquarius (F), lord of 8th house is in 8th (F), hora lagna is Libra (M) i) Lagna in movable sign gives long life, Moon in fixed sign gives short life = medium ii) Lagna lord in fixed sign gives short life, 8th lord in fixed sign gives short life = short iii) Lagna in movable sign gives long life, hora lagna in movable sign gives long life = long The person died at the age of 80. The fact that although in item B, longevity emerges to be short, both Moon (lagnesh) and 8th lord Saturn were in the 8th, in Aquarius, the moolatrikona of Saturn. Saturn is ayushkaraka and when placed happily can indicate long life. So, one would probably take this into account and modify the bottom line of short life from item B to somewhat longer. Also, in item A, though lagnesh is in fixed sign, it being with Saturn in the latter's moolatrikona would increase the longevity somewhat. One should always take into account similar factors. It is notable that when this individual was born, he was given up for dead. He survived and had several near brushes with death. Whether the method is universally and unconditionally applicable and in what proportion of charts is for one to try and examine and through this, build a level of certainty or confidence in the technique. There is certainly no easier technique, that I have seen, than this one! 43 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Another approach that I have often found useful is to look at the lords of 1st, 8th and 3rd (longevity houses) and the 2nd, 7th and 12th (maraka) houses. Consider which sign the lords of these houses are located in. Chara (aries, cancer, libra, capricorn) indicates long life, dwiswabhav or mutable signs (gemini, virgo, sagittarius, pisces) represent medium length of life while fixed signs (taurus, leo, scorpio, aquarius) represent a short span of life. Then based on whether the planet is strong or weak, in the case of longevitydealing houses (1,8,3), the longevity would be increased or decreased. If the lord of 1st is in fixed sign, and it is strong, longevity would tend to be towards the higher end of short span (32 years or so), if it is weak, longevity would be shorter. On the other hand, if one of the marakas, for example, the lord of 2nd is in chara or cardinal sign, and strong, this would tend to reduce the longevity more than if the maraka were weak or in a fixed sign (the periods are reversed for marakas). If sensitive dashas operate in the right (or wrong!) period then death or severe (death-like) difficulties may be experienced. Please do not focus on longevity and death lightly. These are areas with considerable uncertainty and avoided even by experienced astrologers. When examining a chart for a jyotish reading, there are many considerations that can possibly be taken note of. To the beginner, all of these can seem quite daunting and at times, unfortunately, the complexity proves to be a deterrent. There are many texts, ancient and modern, that list an entire plethora of factors, not necessarily clearly indicating what the 'weight' of these must be or how such may be determined in a practical manner. Superimposed on all of this are the many variances in opinion about the interpretation of what the ancients said or intended to state. There have also been many attempts towards either simplifying or further complicating the scheme of things -- all springing from the personal experience of jyotish of the proponents. Anyone who has experimented with jyotish and explored different orientations and approaches within its wide framework are often perplexed, impressed and amazed by how different approaches seem to work so well. It is much less frustrating for beginners to accept this as possible and suspend judgment temporarily while adopting a relatively narrow path (for convenience' sake) for the time being. We must proceed with the trust that things will fall in place, eventually. So how does the neophyte deal and reconcile with the occupants, lords, karakas (of many kinds!), padas, vargas, dispositors and so on ad infinitum and where does s/he begin the analysis of a horoscope from? Students of western astrology typically tend to look at a chart from the perspective of broad pictures and tendencies and then learn to fill in details and build on the picture in layers and richness. The typical jyotish student is encouraged to jump into the details (vargas and so on) and to start predicting, because what else is the purpose of astrology! Such baptism by fire is fine as long as the apprentice emerges victorious and confident. More often, though, and particularly when there had not been any earlier astrological experience (such as moving from western to jyotish) or background, the end result can be patchy and painful. There is no reason why this should be so. Unless there is some kind of urgency to learn jyotish, it is a good idea to build up strength and understanding gradually and in a balanced manner. The basic general method in jyotish is to look at the ascendant and its trine houses. The 1st, 5th and 9th constitute the gifts and potential that we bring with us to this lifetime. If these are strong, and beneficially disposed, then life is smooth and accomplishments are many. "Strong" and 'beneficially disposed' are very important qualifiers that must apply to all astrological considerations and even though not repeated often enough, these must be kept in mind when reading any chart (and not just for a given yoga, house etc. but for every consideration in a chart). 44 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 The kendras, 1st, 4th, 7th and 10th houses define our surroundings and those individuals and influences that surround us in a protective and supportive manner (or not -- depending on the strength and beneficence of planets involved!). Before drifting into any other area, these houses must be studied carefully and their interrelationships and connections with each other must be paid heed to. Together, these form the strength of the horoscope and of the nativity that has ushered itself into this realm of existence. When examining a house, we must note the three kinds of influences that it receives. These three factors are inherent and constant (from chart to chart), or variable as well as incidental. The karakas or executors of a house are constant and stay the same for all charts. The variable influences are the lord of sign that a house holds. This varies from chart to chart and essentially has 12 variations, one for each sign. The incidental factor is the planet that is occupying the house or aspecting it. In sudarshan chakra (Parashar), the latter is indicated as the strongest factor. Sudarshan chakra is based on aligning the solar, lunar and rising chart together and then studying the 3 sets of each of the 12 houses/areas for the effects (so if the third house in each of the three charts for an individual is strong and benefic, then this house will play a prominent part in the nativity's life). Even in a natal chart alone, if the occupant is strongly placed, it could override the lord of the house or the karaka. If it is weak, the significance should be reduced accordingly. A set of secondary influences can be studied, as well. These comprise the sign dispositor of the karaka and of the lord of a house. The dispositor is the ruler of the sign in which a house lord is placed. In a Cancer rising chart (ascendant lord = Moon), if Moon is placed in Gemini, then the dispositor of Moon or 1st house lord is Mercury (Mercury rules over Gemini). There can also be nakshatra dispositors that some jyotishis utilize (lord of nakshatra or asterism in which the house lord is placed); however, these must be dealt with somewhat differently, since nakshatras though superficially similar must not be treated as a rashi or sign segment in the zodiac. These have other implications and significances. The planets and houses that the ascendant lord connects with, by placement, aspects (with the houses and lords thereof) indicate significant areas that one would need to focus on in this lifetime. Since each house represents a lot of things, one would need to examine a number of factors and narrow down the areas, through a judicious study of significators or karakas and finer divisions, vargas etc.; however, for the new student a primary focus on the sign chart would be quite useful. The navamsha chart is also often considered to be of great importance, as well as the Moon chart. Through a systematic use of these few charts, many indications can be studied quite well by most students. It helps for some to write down the different factors and a way of weighting the factors so that one can study the 'weight of evidence' of a certain trait or event being judged more likely. Regardless of how many books one memorizes, there is something unique about each of us and this uniqueness must be faithfully reflected in our horoscopes. Each horoscope that you read must be read as a unique case study, a unique story in which the same keywords, the same basic set of attributes are connected and expressed in slightly different manner, with a slant that is anything but typical. While the basic foundation must be similar, one must dig deeper and try to see the connections between the various factor in a chart and try to see the true signature, the true theme that underlies. It gets easier with practice but one must continue to make the effort for deriving the meaning for each horoscope. Over the years, it is quite possible to become somewhat jaded and when this happens, it is useful to take a break from horoscopes and read some texts. Even if nothing entirely new is learned from this intermittent 'studentship' it serves to 45 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 remind one of forgotten or less-used rules and opens windows that had become shut from absence of use. A fresh perspective at regular intervals is an absolutely essential part of an astrologer's continuing education throughout life. MORE ABOUT NAKSHATRAS Nakshatras are very useful in delving a bit deeper in the charts. There are many different ways in which these have been used, including, the presentation of effects experienced by those born with moon (and ascendant) in the different asterisms. Typically, the 360 degrees of zodiac can be divided into 27 segments which coincide pretty closely to the daily motion of the moon (or more accurately, the daily motion of the moon through a tithi. Each tithi is the time during which moon travels 12 degrees away from the sun, and since the sun is also moving through nearly a degree during the same period, the moon needs to move approximately 13degrees in order to maintain the 12 degree difference from sun.) The nakshatra is a segment that is 13d 20m long. There are 27 nakshatras in the zodiac. For muhurta (electional horoscopy) a subsegment known as Abhijit is used by some jyotishis. Each nakshatra is associated with a fixed star (or two) and is listed in Dr. Raman's book for beginners. Each nakshatra has four divisions, each 3d 20m long. These are known as padas and these quarters are identical to the navamshas, and are 108 in number in the zodiac. 108 Is a very special number that appears in hindu practices in more than one way (for mantra repetitions and other rituals, etc.). Nakshatras also have a special connection with planets. Each nakshatra is ruled by one planet in the order of vimshottari dashas. The first nakshatra beginning at Aries 0, known as ashwini, is ruled by ketu. The next one, bharini, is ruled by venus (whose dasha follows that of ketu), next come krittika ruled by sun, rohini ruled by moon, mrigashirsha (mars), ardra (Rahu), punarvasu (jupiter), pushya (saturn) and ashlesha (mercury). The cycle then repeats in two sets, the next set of nine stars ruled by the planets ketu to mercury being: magha, purva phalguni, uttar phalguni, hasta, chitra, swati, vishakha, anuradha and jyeshta, and the third set comprising moola, purvashadha, uttarashadha, sravana, dhanishta, shatabhisha, purvabhadrapada, uttarabhadrapada and revati. Each set spans four signs, beginning with a fire, then earth, air and water sign. Each set of nakshatra, therefore, contains all four elements. Nakshatra lordship and dispositorship is important and gives rise to a scheme whereby each planet is associated with another planet through a body or soul (essence) relationship. This sharira-jeeva relationship is described in details elsewhere in this manual. The intrinsic elemental nature or guna of a planet in a horoscope must be kept in mind as being associated with not only the sign but also the nakshatra it is in. The nakshatra rising in the east (lagna nakshatra) also adds a significant extent to the personality of an individual in addition to the sign rising and must be paid attention to. Similar considerations must be noted for the lunar asterism and the different nakshatras that the karakas or significators, including the jaimini charakarakas are in. Bill Gates (October 28, 1955, 21:56 hrs PST, Seattle, Washington, USA) was born in cancer lagna with the nakshatra of saturn rising in the ascendant. His saturn is exalted in the fourth house and placed there with venus in its own sign and debilitated sun. This double mahapurusha yoga (saturn and venus exalted and in own sign in a kendra or angle) has much to say about his keen eye for business opportunities, his ambitions, the 'playful' yet fiercely competitive work culture at Microsoft and also his problems with the legal system and governments, thanks to the debilitated but cancelled sun. He will begin his sun dasha in April 2000 and while the 20 years of venus have given him immense wealth, the coming 6 years of sun would provide a different opportunity for growth. His focus would be more on family and family values, there would be 46 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 intense spiritual restlessness and much growth. The next six years would also be a test for the extent of improvement that a cancellation of debility brings into a chart. The presence of saturn and venus in the fourth house in libra where his sun is debilitated and the presence of mars, the lord of sign of exaltation for sun sharing the sign with exalted mercury, in an angle from the moon are significant cancellations. More than strength (Bill's sun is weak in shadbala as well as malefic because of debility) the qualitative nature of the debilitated sun would improve and hence the benefic leaning of Mr. Gates towards family and spiritual values (2nd house is ruled by sun). He will continue to remain excessively wealthy, of course. His focus would be directed at the entertainment industry or entertainment aspects of computing and software for families, children and educational areas. These have been a significant focus in general earlier as well. Another example would be Mahatama Gandhi (October 2, 1869, 7:45 AM LMT, Porbandar, 69E36, 21N38). His ascendant was libra with Rahu's star rising in his lagna or first house. His Rahu is placed in the 10th house with moon the lord of 10th placed in its own sign. Moon also happens to be his atmakaraka (Jaimini charkaraka - the planet with the most advanced longitude in the chart in any sign). His was a life where he was literally swept by destiny and placed in a role that was destined to awaken his nation and to finish a karmic task that was already in progress, namely, home rule for India. Rahu stands for suddenness and ways of working that are anything but standard or predictable. Gandhiji was not against western culture or progress, was even admiring of british culture and ways of working, but also had the shrewd sense to know that this was not what jived with India and Indians. He had a very keen sense of timing and could get to the emotional center of his people, moving them as a huge mass against British rule. Adolf Hitler (April 20, 1889, 18:30 h LMT, 13E02, 48N15), in many ways different from Gandhi, had a similar magical hold over his people, moving them to actions unforeseen, though of a negative nature. He was also born with a libra ascendant but his star was ruled by mars. While Gandhi's ascendant starlord had the company of the benefic atmakaraka moon and expressed the nurturing, saintly presence, Hitler's starlord was mars in a martian sign influenced by exalted sun also present there overwhelming the venus and mercury placed there. Compassion and reason were not his to possess! It is notable that his ascendant sign and star lords were placed with the atmakaraka in the 7th angle. The sign of prominence, though for undesirable reasons. Combining nakshatra attributes with those of the signs that they are associated with (attributes such as, elements, malefic/benefic nature, cardinal-fixed-mutable state, male-female nature, etc.) can help finetune many details and impart a richness and texture to the horoscope readings. According to some jyotishis, one can view the influences of the sign/rashi/constellation on a planet as its exterior, physical or coarse influence, while the influence of the asterism or nakshatra would determine the finer or mental nature of the planet. The navamsha sign in which the planet is placed would describe the intrinsic nature and motivations that act on the planet, in a sense the karmic signature. The three can also be described as the form, living essence and motive of the planet in a cosmic sense. 47 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 The above charts are for the same data. The one on left shows the north Indian presentation style, while the right hand chart shows the south Indian presentation style. For Jaimini system, the right hand style has some advantages, since it shows the Jaimini sign aspects easily. The left hand chart is a bit more convenient to use using the Parashari system. As an aside, it is interesting to observe that if one looks at the constellations in the sky from a northern latitude, say from China, the signs would be seen to be arranged in a counterclockwise manner, whereas, if one were to see the skies from a southern latitude, say from Australia, the arrangement would be clockwise, as seen in the south Indian style of presentation. This may be an interesting coincidence or have some deeper historical meaning. We will leave that thought with you, for now. In this chart, the first house contains Aquarius or kumbha sign. In the north-Indian chart, the first house is always at the top. The four diamonds represent the angles or kendra or cardinal houses, the 1st at the top, 4th to the left, 7th at the bottom and 10th to the right. The remaining triangular houses are arranged around these diamonds. In the south-Indian presentation, the signs are placed in fixed positions, the corners are always (from top left clockwise) Pisces, Gemini, Virgo and Sagittarius, the mutable signs. The sign in which the ascendant falls (Aquarius in this case) is indicated by a diagonal line drawn in the appropriate box. The second house is the one placed next to the first in clockwise order ... and so on. It is best to get used to one or the other format first and then to become familiar with the other one, as well. Often it is a matter of preference and convenience. For the most part, I would be presenting the northern style of presentation. If the other kind is more to your liking, it would not be too much work for you to redraw the charts by hand in the other format. Elsewhere, I give a page of blanks which you can photocopy and use for your work. There are many ways of showing the planets; one may wish to use glyphs or symbols, or simply write the name of the planets. Here, we use the first two letters of the planets to show their position. If one is using a bhava or house chart, one could show this using a similar chart but indicating that the boundaries do not show the signs but the houses and show the sign boundaries by redlines drawn within the black boundaries depicting the signs. This can get quite complex, obviously, and certainly not recommended until you become proficient. To the question, whether sign boundaries represent houses or not, in my experience, the primary house is the sign. The earth-centered houses may show some tendencies at times, for instance a planet in the fifth sign from the rising sign may fall in the sixth bhava or house, but it will first represent the 48 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 fifth house affairs. For now, I would recommend that we ignore the 6th house implications of the same. The first thing we look at is the lagna. This is the connection between the realm of spirit and the realm of earthly existence. When we entered this world as an individual entity, this is the sign and degree that was rising in the east, the horizon where the sky meets the earth. The nature of the signs and planets that are placed in these or that rule over them and other modes of connectivity should be studied. Connectivity can be expressed by two planets being together in a sign, or exchanging their signs (venus in scorpio and mars in libra in the example chart, for instance), and through aspects or drishti. All planets aspect fully the sign across from their location. This would be technically speaking, the 7th house from a planet's location. Additionally, there are special full sights (aspects) ascribed to three of the planets. Jupiter aspects the 5th and 9th from its location, mars aspects the 4th and 8th sign from its location and saturn aspects the 3rd and 10th from its placement. Mathematical points such as lagna, gulika, other upagrahas and the lunar nodes do not have aspects (although some texts have indicated otherwise). Begin with not attributing any aspects to these 'points' and experiment on your own to see if ascribing aspects makes your work easier. Always, let your personal experience be your ultimate guide. How else would you go beyond what you are striving to learn from this or any course, book or teacher? The sign that is rising is Aquarius, an airy and fixed sign, ruled by Saturn. Saturn is a natural malefic. Notice the preponderance of planets in the other airy sign, Libra, in the ninth. Air signs generally indicate the mental realm. This individual lives in the mental realm: an intellectual. Since there is no planet in the first house, we will look at Saturn, the lord which is placed in the 6th in the watery sign of cancer, ruled by moon. Moon is placed in the earthy but intellectual sign of Virgo in the 8th. The houses 3, 6, 10 and 11 are known as upachaya. This means primarily growth and secondarily earnings. Lagnesh or lord of ascendant in the 6th can indicate corpulence, particularly when in a watery sign, like in this case. It gives an appearance that is charming and impressive; such an individual would be noticed by others. It also gives good health and sturdy constitution in most cases. It also gives an interest in nurturing and health-related matters, practices and professions. The presence of lagnesha in a trika or difficult house, 6th and its dispositor moon (the lord of the sign occupied by lord of first house) in the 8th can give rise to confrontations and obstacles in life but it also indicates that great secrets would be unearthed and such an individual will come upon some 'solution' that has ere eluded others. The 8th house holds secrets and hence, the nativity would tend to be private and secretive or at least would hold sacred and private a part of his life (not necessarily for a negative reason, but just because others need not know those, in his opinion). Moon represents emotions and this individual though seemingly transparent is really difficult to fathom. He can hide his emotions and inner thoughts very well and often does. The fact that Saturn is aspecting the moon, from sixth to the 8th house indicates that the individual truly has compassion for others and has a slight depressive, pensive and philosophical streak within his personality. Does this pose a limitation or fuel his strength is something that would be best seen if we looked at some of the divisional charts, such as navamsha and saptavimshamsha for intrinsic strength. This is beyond the scope at the present moment. Next, we look for the kendras and if there are benefics there, life is generally smooth for such individuals. In this case, we see the presence of Rahu in fourth and Venus and ketu in the 10th. Venus is on the one hand a natural benefic and yogakaraka in this chart, but on the other hand is also a badhaka or obstructive planet. The fact that it rules over a trine (9th) and an angle (4th), makes it a yogakaraka. Its placement in the 10th is simply superb, since the 10th is the strongest angle in a chart and signifies the accomplishments and fulfilment of one’s promise, one’s karma, one’s task. However, before we bring out the champagne, let us look at what kind of influences is the Venus subjected to. This is very important, since, without supportive influences the yogakaraka can often represent merely an unfulfilled promise. A dream that could remain 49 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 unrealized in life. In this case, Venus is placed with ketu which brings sudden rises and let-downs in life and also being a malefic planet (though not in an unqualified manner) could pose some difficulties to the fulfilment of the promise of the 10th house. Ketu often adds a spiritual, metaphysical flavour and the person would in his vocation have an approach that reinforces the message of the spirit, promoting the spiritual nature of existence. Note, also, that there is an exchange between the lords of the 10th and 9th. Mars is placed in the 9th and Venus in 10th. This in itself constitutes a rajayoga or regal combination that gives power, fame, wealth and happiness. Mars is accompanied by Jupiter which rules over 2nd and 11th houses (wealth and earnings) and mercury (creativity and longevity). Though 8th house is malefic in a worldly sense, it holds a lot of spiritual promise and its involvement in the benefic rajayoga further assures that the nativity would gain spiritual fame and heights and would benefit from such areas in life -- benefit in a spiritual and worldly manner. Sun is the lord of 7th and also involved in the rajayoga. The seventh house represents not only the spouse and relationships, but traveling and relationships with others. The individual's sun is in the rajayoga and 9th, so it would indicate a pleasant and personable individual for the most part; however, the sun is debilitated. This makes it malefic and it would bring on situations of stress which can negatively influence the individual's public responses and behavior in times of stress. There is some degree of cancellation of the debility. For instance, the dispositor of sun, Venus is placed in an angle from lagna (though not from the moon) and the planet that gets exalted in the sign of debility, Saturn is placed in an angle from sun. Saturn is lagnesh and this cancellation indicates that the person would have a very strong will which he will use to keep the lid on. There will be instances of negativity which will become public and since the sun is debilitated in the 9th, the individual would have a tendency to defy his teacher or precept's path, not once but several times. He will have a struggle within his mind regarding the relative role of all that is traditional and that which is not. This has to do with the sign of prominence, rajayoga having Saturn in the 10th from it (from 9th house). Saturn in 10th from any house, brings into one’s experience intensification of the experiences pertaining to the house and then brings disillusionment (perhaps not so much with individuals but with the establishments that grow around and surround such individuals) and such a person cannot remain silent but must react and opportunities for a 'show-down' are created in his life. Saturn in 10th ultimately brings about growth and advancement through disruption and a somewhat chaotic of what was built up earlier and allows one to climb out of the mess and reach higher by walking on the rubbles. In this case, Saturn is in the 10th from 9th and religion and preceptor would be important and enlightening experiences but there would be a downfall and disruption of his expectations from these areas and individuals (organizations) and then growth in a personal sense. The presence of Rahu in fourth or its association with ascendant or lagnesh (lord of 1st) inculcates an innate pragmatism and built-in cautious outlook that is most useful in this worldly realm. The fact that the 7th lord is debilitated (weakly canceled) can indicate problems with marital relationship; however, one must be cautious in pronouncing such without taking into account the charakarakas (Jaimini) and navamsha chart which are more specifically related to this area in life. The fact that the sun is placed in the 9th and with a rajayoga indicates that the wife will be supportive and on the surface, only the sweetest aspects of such a marriage would manifest. One needs to balance the negatives and positives in a chart and not focus on one aspect alone. Note that the lords of 2nd and 5th house, family and children, also participate in the rajayoga by association and this represents the binding influence that these have on the individual and any negativity or weakness shown by debilitated sun would be compensated for or fortified overall. The fact that the rajayoga directly involves mars who is inherently assertive and in this case lord of the 3rd house (courage, communication, speaking-up) and tenth (karma, main task in life) and mars aspects the 3rd -- indicate that the person would not have a passive or behind the scenes role but would require to speak up against establishments and to take a position, often against the mainstream and to 50 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 lead others. This is the horoscope of Dr. Deepak Chopra, noted physician (endocrinologist), proponent of Ayurveda and a medical doctor who had the courage to speak against established modern medicine and in a sense turn against his primary gurus and one who was very involved in the TM movement but then separated from the same. His life had been one of great adventure, outspoken courage and creativity with a strong spiritual message offered in what he does, writes and speaks about. The promise first manifests in the horoscope -- at birth, as they say, long before the flower blooms during its lifetime. 51 CHAPTER V: TIMING, THE VIMSHOTTARI DASHA PROGRESSION The vimshottari dasha system for timing of events is an important technique in vedic astrology. Ancient masters had described numerous systems of dashas (planetary periods) in their works. Whether all of those were fully-tested techniques is very hard to decipher. Most vedic texts are collections of Sanskrit verses in which the old masters had inscribed in an ornate, yet poignant manner the various planetary effects, but only rarely did they provide accompanying illustrative examples. Over the years, later astrologers have attempted to test the validity of many of these dashas using approaches that have varied tremendously in their degree of acuity, rigor and objectivity. Most contemporary experts in vedic astrology agree that, if the proof of the pudding is in the eating, vimshottari dasha (based on lunar progression) is probably one of the most valid and accurate systems for timing of events not only in natal charts but also in annual, national (mundane) and horary horoscopes. This is not to imply that the Kalachakra, Yogini and Jaimini dashas that have found a new lease in life, recently, are not to be taken seriously. In fact, utilizing more than one dasha almost invariably leads to better insights into timing of a specific event because of the enhanced opportunity for (weight of evidence) confirmation that is available when several methods for tracking of the astrological signatures underlying expected events are used. However, the beginner should first learn vimshottari and this is what we will focus on, primarily in this course and when we refer to dasha, it must be taken to mean vimshottari dasha. Vimshottari is related to the quantity '120' and the entire dasha cycle spans over 120 years. The two luminaries, five planets and the two lunar nodes that are considered by vedic astrologers in delineations, rule over periods varying from 6 to 20 years each during the 120 years in this order: Ketu (S. node of Moon), Venus, Sun, Moon, Mars, Rahu (N. node of Moon), Jupiter, Saturn and Mercury. These rule for 7, 20, 6, 10, 7, 18, 16, 19 and 17 years respectively. Nowhere in ancient texts does one find the rationale behind the assignment of this order (other than saying that the order follows the order of nakshatras or lunar asterisms, on which the dasha system is based. See below) or of the individual durations. These 'periods' are different from the ones that are attributed to Ptolemy and Babylonian astrology, and therefore must be of a different origin and the product of a completely different line of thinking and derivation. Some experts have tried to group the different dasha periods by drawing the dividing line after the Moon (which being the satellite of earth is considered the nearest body to earth and the orienting point in the scheme) in the vimshottari dasha sequence, thus giving us two groups, constituted by: a) Mars, Rahu, Jupiter and Saturn, their periods totaling to (7+18+16+19=) 60 years, and b) Mercury, Ketu, Venus, Sun and Moon, their periods totaling to (17+7+20+6+10=) 60 years. The above scheme stacks the 'outer' planets in the first group and the luminaries and the "inner" planets in the second group, with each group containing one of the two lunar nodes. The vimshottari order is preserved, as well if the two groups are joined together. The rationale behind the assignment of individual period durations in the vimshottari scheme is not known, but this sequence is interesting and intriguing, at the very least. In vimshottari dasha the sidereal asterismal position of natal Moon determines the point at which one enters into or starts the 120 year cycle. The 360d zodiac is divided into 27 asterisms, each 13d 20m long. The first 13d 20m starting at sidereal Aries 0d, is ruled by Ketu with Venus, Sun, Moon, Mars, Rahu, Jupiter, Saturn, Mercury and Venus following in the same order as that followed in the rulership assignment in the vimshottari dasha. 52 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Each vimshottari dasha period (mahadasha) is subdivided into nine sub-periods, also known as antardasha or bhuktis. The first bhukti in any dasha is ruled by the dasha lord itself and is followed by the bhuktis of other planets. The first bhukti in the dasha of Sun would be ruled by Sun, followed by the bhuktis of Moon, Mars, Rahu, Jupiter, Saturn, Mercury, Ketu and Venus. Each sub-period can be further divided proportionately into antaras, pratyantaras, sukshmas etc. However, given the controversies regarding the most 'accurate' values for ayanamshas (precessional corrections for converting tropical longitudes into sidereal longitudes) and inaccuracies in reported birth times, the practical usefulness of finer sub-periods may be significantly reduced. A TOUCH OF MATH: A simple way of calculating bhuktis or antardashas follows: 1) 2) 3) Multiply the duration in years for the dashas of the dasha and bhukti lords, write down the product. Multiply the right most digit in the product by 3 to get the days in the bhukti. The remaining digits to the left in the product represent the months in that bhukti. Example, Let us calculate Saturn bhukti in Jupiter dasha. Duration of dashas, Saturn=19 and Jupiter=16 years 19x16=304 Think of this as 30 months (2y and 6m) and 4x3 = 12 days or 2y 6m 12d. I recommend that you use the 365 day solar (calendar) year for dashas and Sri Yukteshwara's ayanamsha for calculating the vimshottari dashas. An approximate value for Yukteshwara's ayanamsha can be calculated by the simple formula: PRECESSIONAL CORRECTION IN SECS = (YEAR OF BIRTH-499) X 54. In other words, subtract 499 from the year of birth and multiply the result by 54. This gives the ayanamsha in seconds. By dividing this value by 60 we get the value in minutes and by repeating the division, we get the value in degrees. E.g., For a birth in the year 1987 the correction is (1987-499)*54=80352 sec = 1339.2 min = 22d 19m. This quantity when subtracted from all tropical longitudes for 1987 yields the approximate sidereal longitudes. One can get more finicky (which may be justified in cases of births where the lagna or a planet is at the cusp between signs and a few seconds this way or that could make a difference) and using proportional math, can further correct for the month and date of birth (the motion of ayanamsha in this case would be 54 seconds a year, 27 seconds in 6 months, 9 seconds for two months, and so on). Please note that the motion of ayanamsha in most modern manuals is estimated to be approximately 50.3 seconds. This itself is not a constant quantity when followed over a long period of time. The discrepancy introduced by the 3.7 seconds per year may not be worth worrying about in most cases for beginners. The following table would make it simple for one to know the natal lunar asterism (and the first dasha in one’s life): 53 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Asterism beginning at the following sidereal longitudes of Moon: Deg min Deg min Deg min Asterism ruled by 000 00 120 00 240 00 Ketu 013 20 133 20 253 20 Venus 026 40 146 40 266 40 Sun 040 00 160 00 280 00 Moon 053 20 173 20 293 20 Mars 066 40 186 40 306 40 Rahu 080 00 200 00 320 00 Jupiter 093 20 213 20 333 20 Saturn 106 40 226 40 346 40 Mercury Using the good old rule of three, one can determine the balance of first dasha. If the natal sidereal Moon is at 82d longitude, then it has another 11d 20m to go in Jupiter's asterism. The first dasha will be of Jupiter and the duration will be 16y/13d 20m x 11d 20m. This may also be written as 192 mo/800m x 680m = 163.2 months. A similar method is available for determining the next finer level, namely, anthara or pratyantardasha (Levels of dasha are, 1: Dasha, 2: Bhukti or antardasha, 3: vidasha, anthara or pratyantardasha, 4: sookshma and 5: pratyantardasha) is recommended in Uttarkalamrita: · Convert the duration of bhukti (antardasha) into days · Multiply this by the number of years of the planet whose sub-sub-period you want to calculate · Divide by 120 · Quotient represents the number of days in the pratyantar and remainder is the ghatis · Divide the remainder by 2.5 to get number of hours. WHAT NEXT: Once the dashas have been calculated, next follows the task of interpreting these. Some basic rules that may be followed are: a) The mahadasha period determines the primary jurisdiction of effects that one might experience during the dasha. b) The results during the bhukti period would depend on the interaction between dasha and bhukti lords, mutual relationship, placement, attributes and strengths, etc., but a bhukti generally cannot give or take away what falls outside the jurisdiction of the dasha. The dasha effect generally supervenes. c) The strength of the dasha and bhukti lords determine the extent to which the effects of these planets would materialize or be experienced by the nativity (jatak, one that is born). d) Any special yogas or combinations formed by the dasha and bhukti lord in the natal horoscopes may materialize in their dasha and bhuktis or in the periods of the planets that are placed in the stars of the yoga54 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 forming planets. For example, the mutual angular disposition of Jupiter and Moon results in gajakeshari yoga, a benefic combination for fame and success. A person with stronger Jupiter and Moon would be more successful and higher-placed than another one with gajakeshari but with the two planets weak in the horoscope. Similarly, a person with gajakeshari in the 1st and 10th house is likely to experience a higher degree of success than one with the Jupiter and Moon in the 3rd and 6th signs from the ascendant (although the two planets are still in mutual angles). If the dasha and bhukti lords are mutually ill-disposed, such as in the 6th or 8th from the other, then their energies are not likely to be expressed in a harmonious manner. Somewhat similar to when the team members do not work in synch with each other! e) During a dasha (and to a lesser extent in a bhukti), influences of the planet/s are expressed according to the nature of the sign the planet is placed in in the natal chart. Planets in cardinal signs generate restlessness, activity, outwardly directed expression, dynamism, the opposite effects are seen during periods of planets in fixed signs. Mutable signs generate ambiguity, bipolar responses and nervousness. The quadruplicity of the sign (all sidereal) must likewise be taken into account, particularly the way in which it interacts with the inherent nature of the planet. A fiery Mars in a fiery cardinal sign can express itself strongly and is very much in its own element. If it is not in a malefic house (6th, 8th or 12th from ascendant) or aspected by malefic planets, its periods signify a large amount of activity and personal growth and reshaping. Likewise, Moon in a watery sign would be able to express its effects more in the way it is supposed to. Moon in a fixed fiery sign would be very uncomfortable. This, incidentally, is perhaps the theme on which house ownerships, exaltation and debilitation are based. f) An important consideration to be kept in mind (the concept originating from KP) is that the planet ruling over a period indicates the source of effect during its dasha or bhukti. If it is strong by rulership, position and association the effects during its period will be strongly felt and vice versa. The nature of the effect will be determined by the planet in whose star the dasha or bhukti lord is situated. The asterismal sub (which is the angular representation of the duration of bhukti in a dasha, considering the dasha duration to represent an arc of 13d 20m) indicates success or failure depending on its relationship (inherent and house-wise) with the asterism lord (indicating the effect during a dasha). The following example might make this more clear. In a horoscope, if Mercury is in Scorpio ascendant in the asterism of Mercury and sub of Venus. During the dasha of Mercury, the source of effects would be Mercury, the nature of effects experienced will be determined by the asterism lord, Mercury in this case and the houses ruled by it (8th and 11th) and occupied by it (1). Venus, the sub-lord is in the 2nd house and is in the 7th from the 8th house, 4th from 11th and 2nd from 1st house and Mercury. So, during the dasha of Mercury, the 8th and 11th house effects would flourish, while the 1st house will be moderately helped. This translates into numerous obstacles, gains from insurance or inheritances (8th), good earnings for one’s capabilities and a period of moderately good health and some personal growth (1). Mercury is an active planet but it is located in a fixed watery sign (Scorpio). It is strong in shadbal (strength determination), so the effects will be prominently felt. But since it is not in a very congenial sign, the native would have enormous restlessness without an opportunity for expressing it and things would move very slowly or not at all. There would be opportunities for spiritual and metaphysical experiences and growth. The intellectual as opposed to emotional faculties will be utilized more in these matters. g) Associations and aspects from other planets to the planets ruling the dasha and bhukti modify and modulate the effects of the period lords. As a general rule, friendly and benefic planets (natural benefics such as Jupiter, Venus, Mercury and waxing Moon, or benefic by disposition, such as planets ruling over angular and trinal houses from the ascendant) help move matters, malefics (natural such as Saturn, Mars or rulers of 55 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the 6th, 8th and 12th signs from the ascendant) exert the opposite effects. Sun and waning Moon and rulers of 2nd, 3rd and 11th signs from the ascendant have mixed effects, partly benefic and partly malefic. Some authorities consider the Sun as a cruel but benefic planet. Rahu and Ketu are shadow planets and assume the qualities of planets in whose sign they are placed in a horoscope. However, they generally tend to be malefic in nature. The nodes are in a class by themselves and different authorities have dealt with those in different ways. Some have assigned particular signs as owned by the nodes and signs in which they are exalted or debilitated, as is the case for other planets. Others have refrained to do so. My experience is that the nodes take on the attribute of their sign dispositor. Any planet which is in conjunction with the nodes loses its propensity to bring about effects and can only express through the nodes in their dashas, bhuktis or transits. Nodes have a very significant influence on one’s life and nodal periods sensitize and expose one to influences beyond one’s immediate control. Perhaps these influences originate from actions in other time periods. They have been thought to signify karmic influences, Rahu signifying karma-generating actions (future karma) while Ketu signifies deeds already done and is more concerned with tying up of karmic loose ends. h) Dasha effects must be studied simultaneously with transits. The stars of the dasha and bhukti lords and of their asterismal dispositors represent sensitive zones during the dasha and bhukti. When these stars are transited by the Moon and/or Sun or other significant planets, the effect tends to fructify. The transit of the dasha and bhukti lords through different houses and stars should also be considered. There is some seesawing that one can find in contemporary views, with some astrologers saying that the dasha supersedes transit influences, while there are a few who uphold the opposite view. The final vote is not in, obviously, but it would pay to closely study the transit of planets associated with the current dashas, vimshottari and chara. The latter dasha being not within the scope of this course may not be illustrated here or in future material pertaining to this course; however, the seed has been planted in your mind. Mastering vimshottari dasha, however, is definitely the first task one should perform. A very good compendium of rules and suggestions exists in a small booklet which includes both the Laghu and Madhya Parashari (companion booklets of Brihat Parashara Hora Shastra), translated by S.S. Sareen and published by Sagar Publications. 56 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Let us look at famous movie goddess Marilyn Monroe's chart. She was born on June 1, 1926 in Los Angeles, California, USA, 118W15, 34N04, at 9:30 A.M. PST (GMT-8). Birthdata of celebrity that is reported to be smack on the hour or on the half-hour always creates some 'concern' even if it is allegedly coming from the birth certificate. However, in this case we will take what has been given to us and which is used by most astrologers. *********************************************************** * * _ _ * ^ * _ ra _ * * * * _ 5 _ * * _ 3 _ * su * * 6 _ * _ _ * _2 mer * * _ * * _ _ * * _ * * _ * * _ 4 _ * * _ * * * _ 7 _ * _ 1 ve _ * * * * _ _ * 10 * _ _ * * * * _ _ * * _ _ * * * sa (r) 8 _ * _ Moon _ * _ 12 * * _ * 9 * _ _ * 11 * _ * * _ * * _ * ma ju * _* *********************************************************** She died on August 5, 1962 at the time when she was running Jupiter's mahadasha and Mars antardasha (bhukti). Jupiter was also the dasha which brought her to the pinnacle of fame that was phenomenal. Notice that both the dasha and bhukti lords are placed in the 8th house. Two vargas, the 22nd drekkana from ascendant and the 64th navamsha from the Moon are considered significant for causing death or death-like conditions. The easy way to find these are to look up the 8th house in the drekkana chart (which holds the 22nd drekkana or dreshkana) which in her case was Libra with Mars placed in it, and Venus the lord in the 2nd house in drekkana chart. Mars though yogakarak in this chart (ruling 10th and 5th) is blemished by being placed in the 8th and in nakshatra exchange with Jupiter (Jupiter is in dhanishta, Mars's star and Mars is in purvabhadrapada, Jupiter's star). On the day of her death, dashalord Jupiter was in the 8th house in transit conjoined with the midpoint between natal Mars and natal Jupiter (as if equally influenced by the two planets and carrying out their decree). Transit Mars was in the 11th house (badhaka place for Cancer rising) and in the house opposite Saturn which is a maraka in this chart (7th lord). Mars was in its own star on that day in the same house as natal Sun which is also a maraka in this chart (lord of 2nd house). The fated day was a Sunday, ruled by the maraka planet. Transit Sun was in ascendant having just crossed Rahu the lunar node. Contact with nodes makes the luminaries weak. Transit Moon was in own nakshatra in the 3rd house in the company of Venus which is lord of badhaka house and also the lord of 22nd drekkana, one of the vargas of death. *********************************************************** * * _ ve _ * ^ * _ ra ju _ * * * * _ 1 _ * drekkana * _ 11 _ * * * 2 _ * _ chart _ * _ 10 * * _ * * _ _ * * _ * * _ * * _ 12_ * * _ * * * _ 3_ * _ 9 _ * * * * _ _ * 6 * _ _ * * * * _ _ * * _ _ * * * 4 _ * _ me mo su _ * _ 8 sa (r)* * _ * 5 * _ _ * 7 * _ * * _ * ke * _ * ma * _* *********************************************************** The 64th navamsha from Moon can be easily looked up by remembering that the fourth navamsha from the Moon in the navamsha varg chart is the 64th one. There being 12 signs, if we count from the Moon in navamsha chart, the 12th house in this chart from the Moon would represent the 12th, 24th, 36th, 48th and 57 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the 60th navamsha, and counting there from, the 64th navamsha falls in the fourth house from the Moon in the navamsha chart, always. In Marilyn's case, it was Sagittarius, ruled by Jupiter. It is placed with Mars, occupant of the 8th house (rashi) and in the joint periods of these two planets she met with her end. The 64th navamsha from Moon is aspected by Venus, the lord of the 22nd drekkana, Sun the maraka (lord of 2nd in rashi chart) and Mars who is placed with Jupiter in the rashi and in marak house in drekkana chart, aspected by Mars. *********************************************************** * * _ _ * ^ * _ _ * * * * _ 11 _ * navamsha * _ 9 _ * * * 12 * _ chart _ * _ 8 ke ju* * _ * * _ _ * * _ * * _ * * _ 10_ * * _ * * * _ 1 _ * _ 7 _ * * * * _ _ * 4 * _ _ * * * ra * _ _ * * _ _ * * * me 2_ * _ sa (r) _ * _6 mo * * _ * 3 * _ _ * 5 * _ * * _ * ve su ma * _ * * _* *********************************************************** This is a very unique situation where classic jyotish seems to be so vividly revealed making it a very significant test case to learn from. The presence of natal retrograde Saturn in the 7th house (maraka) in the navamsha, its presence in the 7th house in transit at the time of death, within a degree from transit Ketu, and the fact that Marilyn died so soon after her 36th birthday, a year that is attributed to Saturn, makes one wonder about the karmic role that Saturn played in her life. Many consider her Saturn to be exalted (if using Lahiri ayanamsha) giving her a sasha yoga (Saturn in an angle, exalted, in own or moolatrikona sign -- one of the five mahapurusha yogas) but by Yukteshwar's ayanamsha, it goes to the fifth house, barely. Her difficult childhood, motherhood issues (relation with her mother and her own desire to be a mother and failure at that), her alleged need for attention, her insecurities, and her aura of mystery in life and at death are more in tune with Saturn being in Scorpio barely in 5th house. However, there can be all sorts of alternate views and explanations, which is what makes jyotish so easy yet so difficult and such fun. It can go on and on without having to end. Incidentally, even if we do not consider her to be a sasha yoga candidate, her phenomenal rise in Jupiter-Saturn (April 51 to Oct. 53) can be explained by the fact that Saturn is strongly placed in a trine (5th) which represents the entertainment industry and is the lord of 7th (public exposure). Saturn is placed in the star of Jupiter and Jupiter though in the 8th is placed with Mars which though blemished with maraka propensity is a yogakarak for Cancer and is in an asterismal exchange with Jupiter. Jupiter is thus associated with fame very strongly in this case. Both Jupiter and Saturn in fifth are indicators of children, childhood and innocence. Marilyn, though a sex-symbol, captured hearts not just by her physical attributes and charm but also that 'childlike' innocence which she so perfectly and effortlessly exuded in her roles. And, yet, there remains the shroud of mystery surrounding her death, the signature of retrograde Saturn in Scorpio in the fifth. Such is the veil of karma that spares no one. There are many many dashas that are prescribed in jyotish, some applicable to all charts, while others are conditional and apply to charts that have certain combinations or fulfil certain conditions. Vimshottari 58 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 dasha is a very useful, though at times baffling and somewhat frustrating. Those individuals who insist on looking into dashas as a 'direct' look-up kind of exercise would meet with failure and frustrations. In some of the classical texts, such 'canned' readings are given (what happens in sun dasha, venus antardasha, etc.) and this can become a hit and miss game which I would discourage any beginner from dabbling with. It is much better to analyse the nature of the planets and then use that for prediction. Planets typically do not give results in their own antardashas or bhuktis but give their results in the subperiods of planets that are related to the dasha lord or are of the same nature. The nature can be either based on inherent qualities, benefics side with benefics and malefics with malefics or the types of houses ruled. Lords of kendras (1,4,7,10) and trines (5,9) are of similar nature. Likewise, lords of 2, 3, 6, 8, 11, 12 are of similar nature; of these, 3, 6, 8 and 11 are more similar to each other, than the pair formed by lords of 2nd and 12th. This course by itself is not intended to turn someone into an expert dasha delineator but hopefully would provide an overview of this interesting method of lunar progression which constitutes and important method for timing of events and for determining planetary influences in a horoscope. A lot will depend on the actual experience you amass, bit by bit, by seeking the answers through reading more charts than books! 59 CHAPTER VI: TIMING THROUGH TRANSITS Even the most uncanny prediction about the future of someone loses much of its impact if the time of its occurrence cannot be estimated with acceptable accuracy. Timing of events is a vitally important aspect of astrology. In vedic astrology, a form of lunar progression (and other related methods) and transits have been described for that very purpose. The vimshottari lunar dasha is an extremely useful technique for ascertaining the planetary periods prevailing in one’s life. Any given moment is under the effect of planets which rule over the major, minor, sub- or inter-periods. However, given the typical inaccuracies in stated birth times and a variety of recommended values for the precession of equinoxes (necessary for arriving at the sidereal longitudes), one should approach anything smaller than the sub (pratyantar or anthara, third level) or even minor (antardasha or bhukti, second level) period with caution. The shortest period in the entire vimshottari cycle of 120 years is the minor period of Sun in its own major period (3 months and 18 days), while the longest is the minor period of Venus in its own major period (3 years and 4 months). This is obviously because Sun's dasha is the shortest while Venus' dasha is the longest in the vimshottari scheme. Having identified the relevant period for fructification of an event, one then utilizes planetary transits to further narrow down the period of occurrence of an event. Transits of slow-moving planets such as Jupiter, Saturn and the lunar nodes are considered very significant. The vedic astrologer must always keep the natal horoscope in mind while examining transit effects of planets. Effects of planets as indicated in the natal horoscope would always acquire precedence over effects indicated by planets in transit. Several methods for delineating transit influences have been described, a few important yet easy ones are described here, briefly: 1) Planets in certain houses from the natal lunar sign indicate good results, being generally bad in the remaining signs. Merely being in a 'good' sign is not enough as one must consider the presence of another planet in the 'vedha' or blocking sign. There are blocking signs for each 'good' sign. While a planet is transiting through a benefic sign, if another planet enters the 'vedha' sign, then the good effects of the former are either nullified or not expressed. Table 5.1 indicates the pairs of such houses for each planet. As per vedic dictum, the entire sign must be considered as a house, this greatly simplifies matters. For example, if the natal Moon was in Pisces, this would be considered as the first house in the 'transit horoscope'. The Sun transiting through Capricorn (11th sign from Pisces) would be beneficial as long as Cancer (5th from Pisces) is unoccupied. If during the solar transit, another planet transits Cancer, then the good results due to Sun's transit through the 11th house will be blocked. There is no vedha (mutual blockade) between Sun and Saturn or between Moon and Mercury. There are finer nuances of the vedha considerations that exist in other books, particularly, in Santhanam's translation of Jyotisharnavanitam, which may be studied by interested individuals. It is best to properly test a method in a large number of charts, rather than flitting from one half-mastered method to another. 2) One must also consider what is known as 'murthi' (image, idol). For this, one determines the sign in which the transiting Moon is at the time of ingress of the transiting planet that we wish to study. In our example where we wish to study the transit of Sun, the epoch of Sun's entry into sidereal Capricorn would be the moment for studying the murthi. The position of the transiting Moon in relation to the natal Moon would then signify one of the four states which, in turn, would indicate the effect of the planet (Sun) during its stay in the sign (Capricorn). The murthi would be determined again for Sun's ingress into Aquarius and so on. The same can be done for Jupiter, for instance, if one is running Jupiter mahadasha. - If the transiting Moon is in the 1st, 6th or 11th sign from natal Moon (Pisces, Leo or Capricorn in our example) then the state would be 'gold'. 60 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 - If the transiting Moon is in the 2nd, 5th or 9th sign from natal Moon (Aries, Cancer or Scorpio in our example) then the state would be 'silver'. - If the transiting Moon is in the 3rd, 7th or 10th sign from natal Moon (Taurus, Virgo or Sagittarius in our example) then the state would be 'copper'. - If the transiting Moon is in the 4th, 8th or 12th sign from natal Moon (Gemini, Libra or Aquarius in our example) then the state would be 'iron'. To reiterate, in any given chart, at the time of ingress of a planet into a sign in transit, if the transit moon is in houses 1 to 12 from the natal moon, the murthi would be Gold-S-C-I-S-G-C-I-S-C-G-Iron, respectively. If a planet is in a benefic or good sign (Table 5.1) it will give excellent results if in gold state, will be good when in silver, but would give weak or mixed effects in copper and would be ineffective when in iron state. If the transiting planet is in a 'bad' sign, then it will be extremely bad in iron, bad in copper, mildly evil in silver and minimally bad or ineffective in gold state. 3) A third consideration involves the transit of planets in the asterism with reference to the natal lunar asterism. The zodiac is divided into 27 stars, each set of 9 stars being ruled by Ketu (starting at Aries 0, Leo 0 and Sagittarius 0), Venus, Sun, Moon, Mars, Rahu, Jupiter, Saturn and Mercury. Incidentally, this same order of rulership is employed in the vimshottari dasha system. If in our example the natal Moon (in Pisces) was in Jupiter's asterism then a planet transiting the 1st (10th & 19th), 3rd (12th & 21st), 5th (14th & 23rd) and 7th (16th & 25th) stars therefrom, (ruled by Jupiter, Mercury, Venus and Moon) would indicate bad effects. Planets transiting through the other stars would signify good results. 4) Lastly, we find out the star (not sign) in which a new Moon occurs (signifying the beginning of a new lunar month). We next count this star from the natal lunar star which is considered as 1. This would give indications of the general effects during that month. The results are described under: # from birth star Star -lord in Ou r exa mple Results 1 2 3 4 5 6 7 8 9 Jupiter Saturn Mercury Ketu Venus Sun Moon Mars Rahu Tra vels Feasting, good food Sorrow Strength Education Good clothes Sorrow Righteousne ss Extremely auspicious 5) During any dasha period, the transits of the Moon and the Sun (being luminaries) and of the planets ruling over the current major and minor vimshottari dasha periods are important. The effects of the major and minor dasha period are likely to be activated when the above four indicators would transit through the stars of the planets in whose stars the major and minor dasha lords are placed in the natal horoscope. If during the dasha of Jupiter, which is in the star of Mercury in the natal horoscope, Sun, Moon or Jupiter transits through 61 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 one of the three stars belonging to Mercury, then the effects signified by or initiated through Jupiter would fructify. This is because Jupiter is the source of the effect, while its nakshatra or asterism dispositor Mercury indicates the nature of the effect. In many cases, the transits of the planet ruling the third level of vimshottari dasha (pratyantar or anthara) gives useful clues as to the net results of a period, in terms of success or failure. 6) Saturn's transits have been attributed special importance in vedic astrology. Saturn stays for almost 30 months in a sign and is considered a major indicator of the ravages of 'time'. When Saturn transits the 12th, 1st and 2nd sign from the natal Moon (Saturn's sadhesati) and to a marginally lesser extent when it transits the 8th or 4th sign from the natal Moon, its influence is considered extremely significant in one’s life. These have often been dreaded as 'evil' years but usually indicate a period of learning. These represent phases in life when one is forced to take stock of events leading to the present state and to reevaluate the progress in life and to redesign strategies for future actions. There might be materialistic setbacks or other occurrences which bring on circumstances and the state of mind necessary for such an objective, distant introspection. From the perspective of one’s soul and spiritual growth, these periods of Saturn can indeed be highly beneficial. If Saturn is beneficial (from ascendant and Moon), is strong and there are 25 or more points in the sarvashtakavarg in the three signs concerned (12th, Moonsign and 2nd from natal Moon) and there are points contributed by Saturn in its bhinnashtakavarg in these three signs, then the effects tend to be less confining, less restrictive. Ashtakavarg is a topic that is beyond the scope of this course, but an important consideration to be utilized once the fundamentals have been laid, hence it is being mentioned. Most software calculates it and it may be used as a numeric quantitative method, although it has other utilities, also. 7) Similarly, the transits of Jupiter and the nodes, also fairly slow-moving indicators also give useful clues as to the main areas (houses) becoming active during a given time-period. In a sense, Jupiter and Saturn are balancing bipolar forces, one expanding, the other contracting, one hinting towards seeking answers outside, the other within, one promoting optimism, the other caution and pragmatism, one showing the way to the spirit, the other beaconing towards the need for the material and concrete. As is true for astrology in general, a judicious analysis and synthesis of various techniques should be carried out when examining transit effects. Specifically, combining methods 1, 2 and 3 and giving a 1/3rd weighting to each would result in a fairly accurate estimate of the effects of a transiting planet. More advanced considerations of transit effects would include ashtakvarg which is a highly involved method that takes into account the contribution of all planets and sensitive points in a horoscope, in order to highlight houses which are especially sensitive to transit influences. Ashtakvarg is also used for other predictive purposes such as determination of longevity. Obviously, all these techniques should be used in concert with the vimshottari dasha system of timing and sidereal longitudes. Table 5.1: Benefic and vedha houses (in brackets next to the benefic house) of transiting planets, both with reference to natal sidereal Moon using the whole sign house system Benefic house to left of '/', blocking or vedha house to right 62 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- All rights reserved, since 1980 Benefic house to left of '/', blocking or vedha house to right Planet Sun Moon Mars Mercury Jupiter Venus Saturn © 3 1 3 2 2 1 3 /9 /5 / 12 /5 / 12 /8 / 12 6 3 6 4 5 2 6 / 12 /9 /9 /3 /4 /7 /9 10 / 4 6 / 12 11 / 5 6/9 7/3 3/1 11 / 5 11 / 5 7/2 10 / 4 11 / 8 8/1 9 / 10 4 / 10 10 / 8 11 / 8 5/9 11 / 12 8/5 9 / 11 11 / 6 12 / 3 Note: For examp le, transiting sun is benefic in the 11th sign from natal moon, as long as no planet is simultaneously transiting the 5th ho use from natal moo n. Also, note that no vedha exists between Sun and Saturn or Moon and M ercury. 63 CHAPTER VII: KARAKS OR EXECUTOR PLANETS IN VEDIC ASTROLOGY In addition to their roles as rulers or owners of signs, planets have been assigned a special portfolio in vedic astrology known as their karak attribute or karakatwa. The Sanskrit word ‘karak’ means 'executor' (as in the executing of a will); the term significator is also used popularly for karak. When judging a house in a horoscope, astrologers place a lot of weight upon planetary rulerships of a house. This is necessary, but we must also include in our analyses the disposition of and role played by the executor planets for that house. This is particularly so because a house deals with multiple areas in one’s life. The fourth house, for instance, signifies not only one’s mother, but also vehicles and conveyances, learning and real estate, etc. A native blessed with miles of real estate might never have experienced truly the love of his mother. Obviously, we cannot explain this by basing our judgment solely on the status of the lord of the fourth house who holds sway over vehicles and mother. In this hypothetical example, the native might have had a strong Mars (executor for real estate) and a weak Moon (signifying mother). For completeness, one would also be studying the fourth house in the dwadashamsha for mother, the fourth house in shodashamsha for vehicles, and find differences there in terms of strength of these houses in the vargas and influences thereupon. Some vedic texts, (Bhavartha Ratnakara for one), state that the karak or executor should not be placed in the house that it represents as this would lead to the destruction of the matters handled by it. They also mention that the planet should preferably be placed in a sign which is 12th from the house. Mars in the 3rd house (by sign) would, therefore, be beneficial for real estate matters which are signified by the fourth house. This dictum is counter-intuitive and invites a lot of discussion and controversy. Saturn, the executor of longevity, has been named as an exception in improving longevity when located in the 8th house. In my practical experience, I have found this rule (karako bhav nashaya: karak in its designated house destroys it) to work somewhat more reliably with the chara (Jaimini) karakas. Darakaraka placed in the 7th house often indicates problems with relationships. The 2nd to 6th (amatya, bhratri, matri, putra and gnati) char karakas also have a say in the house opposite to their primary one. Bhratrikaraka primarily is a karaka for 3rd house (siblings) but also holds sway over the 9th house matters. Bhratrikaraka when placed in the 3rd or 9th house becomes excessively sensitive to or vulnerable to malefic influences and if these exist, we see karako bhav nashaya coming to fruition. This is even more likely if the planet is a malefic and ill-associated thereby accumulating more negative energy and influence and represents a significant challenge in the life of the nativity. 64 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Let us take a look at the executors, for matters pertaining to different houses, as prescribed by ancients. Since these do not change from horoscope to horoscope, they are called natural or house karaks: 1st: 2nd: 3rd: 4th: 5th: 6th: 7th: 8th: 9th: 10th: 11th: 12th: Sun for vigor and inner strength, Moon for body Jupiter for wealth, Mercury for speech, Venus for family Mars for brothers and courage, Venus for sisters and Saturn for misery Moon for mother, Mercury for learning, Venus for conveyance and luxury, Mars for landed properties. Jupiter for children, Mercury for intelligence Saturn for illness and sorrow, Mars for enemies Venus for wife, Jupiter for husband, Mars for sexual inclinations and prowess Saturn for longevity, mental suffering and pain Jupiter for teacher and luck, Sun for father. Sun for power and position, Saturn for service and livelihood, Jupiter for success Jupiter for gains and for elder brother Saturn for sorrow, Mars for confinement, Venus for material desires, Jupiter for eternal and ultimate wisdom and Ketu for emancipation. While judging any house, we must look beyond the planet ruling that house by considering the dispositor as well. This is the planet ruling the sign in which a house-lord is placed. In a horoscope with Scorpio rising, Saturn rules the third house. If Saturn in that horoscope is placed in Libra, then Venus would become the dispositor of Saturn, the lord of third. While judging the third house, we would consider Saturn because it rules the third house. We would also consider Venus which is Saturn's dispositor and its placement from Saturn (lord) and the ascendant. We consider the ascendant because that is the house which will experience and coordinate all of the effects in a horoscope. These days, with the advent of computers, one is naturally inclined to lay a lot of emphasis on mathematically-sophisticated aspects of astrology. Trying out different house-systems or applying corrections to geocentric values are a matter of pressing a few keys. The vedic system is simple and the beginning student need not worry excessively over mathematical precision. For most purposes, although the ascending degree is considered a sensitive point, the entire rising sign constitutes the first house and subsequent (whole) signs form the rest of the houses. Many astrologers have tried to wed principles of vedic astrology with precise house-systems but have not conclusively demonstrated any significant improvement. Why fix something before even showing that it is indeed broken? A lot of confusion has been generated in the process though in the name of science and research. One of the difficulties one faces when reading most vedic astrological texts is that only rarely is an explanation for a certain effect given. Most of the text being in verses (often cryptic and sometimes contradictory) which enumerate effects of planetary combinations without any attempt at describing the basis. This has been in fashion not only in the writings of ancient sages but also modern writers. All of this obviously leaves a lot of room for experimentation, hypotheses and, unfortunately, plethora of confusion. Since a lot of information has been contributed, over centuries, by many astrologers of varying scholarships, a lot can be said in favor of the importance of personal experimentation and experience in becoming a successful astrologer while remaining within the confines of the vedic system. Be that as it may, some of the niceties of the vedic system, such as its simple mathematical requirements, simple and relatively straightforward dasha systems such as chara, yogini, vimshottari lunar progression, consideration of 65 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 asterisms in addition to the signs, harmonic or divisional charts and the emphasis on planetary combinations and dispositors add a unique flavor to the discipline of astrology. I shall now discuss a horoscope using the dispositors enumerated above. While doing so, I will be following vedic dicta, ignoring trans-saturnine planets, exact house systems and considering the sign rulerships and other attributes of planets as recommended in vedic texts. This male individual was born on March 4, 1905 in what is now Bangla Desh, at 89E51 longitude and 23N01 latitude at 08:39 A.M. U.T. (GMT). The sidereal planetary distribution (Yukteshwar Ayanamsha) is as under: As one can see, nothing could be simpler. This meager data is enough to enable one to analyze, to a large extent, the nativity. Further information, such as planetary strengths, divisional or harmonic positions would certainly add to the details but are not essential for our analytical synthesis of the horoscope. Cancer rises with its lord Moon in the 8th house. The Moon is only 2d 40m behind Sun (almost a new Moon) and hence very weak. One might interpret this chart as a short-lived one or at least belonging to a sickly individual. This person lived to be 79, hardly ever had even a cold and was sick only during his early years and towards the end of his life. Saturn (ruler of Aquarius), the dispositor of the ascendant lord, is strongly placed in the eighth. Saturn in the eighth by itself indicates a long life. In this case, he is also strong and associated with the ascendant lord. Saturn is not only the dispositor of the first lord, but also is the executor for the eighth house. Being in its own house, it is its own dispositor and very strong, and helped matters relating to longevity and strength of the ascendant. *********************************************************** * * _ RA _ * ^ * _ _ * * * * _ 5 _ * * _ 3 _ * * * 6 _ * _ _ * _2 * * _ * * _ _ * * _ * * _ * * _ 4 _ * * _ * * * _ MA 7 _ * _ 1 JU VE _ * * * * _ _ * 10 * _ _ * * * * _ _ * * _ _ * * * 8 _ * _ _ * _12 * * _ * 9 * _ _ * 11 * _ * * _ * * _ * KE ME MO SU SA * _* *********************************************************** This individual was born in a family with near-zero means, lost his father at the tender age of 3 months and after long years of very hard work and a series of self-denials, managed to go abroad where he got his medical education. He returned home to become a famous medical teacher and administrator in his country. What I have put in a sentence does not even come close to describing the pain and intensity of his experiences, but obviously his 10th house needs to be examined to explain such a phenomenal growth from being literally a nobody to one known to and revered by many, even today, almost two decades after his death. For Cancer ascendants, Mars is an extremely beneficial planet because it rules an angle (10th) and trine (5th). Such planets are called yogakarak planets. In this horoscope, Mars is in the 4th and aspects the 10th and 11th. Mars is of average strength and the individual's earnings were never very substantial. The aspect of Mars, the lord of 10th on its own house was helpful, but does not really explain the strength of the 10th house. Its dispositor, Venus (Mars being in Libra); however, is also in the 10th house and aspects the lord of 10th. The exchange and mutual aspect of the lords of 4th & 11th and 5th & 10th were very important 66 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 in his ascent to a high position, all due to the education (4) that he managed to get with great effort. The executor planet for success, Jupiter, is placed in the 10th. This should have had a detrimental effect according to some ancient texts ("karak placed in its house of signification is destructive for the house"), but obviously in this case did not (nor did Saturn, the executor for 8th placed in the 8th – he died when he was 80 years old; we must therefore question the ancient hypothesis of an executor not being good in the indicated house and preferably being placed in the 12th from the house; karako bhav nashaya). Jupiter signifies Brahmins (priests) and a Brahmin (by birth) was responsible for some of the significant breaks and support that this individual got at a very critical juncture in his life. The other executor for the 10th house responsible for power and position is Sun which is situated in the 8th house with its dispositor Saturn. Although Sun and Saturn are bitter enemies, the fact that the executor and its dispositor were mutually welldisposed and also from the 10th house (being in 11th, a house of gains, from the 10th) supervened and the individual attained the fame and power that went with his position. Interestingly, Sun is also the executor for the 9th house signifying father. Although, the ninth lord, Jupiter, is well placed, Sun is strongly placed with its dispositor Saturn in the 8th house which is 12th from ninth. As mentioned earlier, the native lost his father when he was 3 months old. This also goes against the dictum that executors are good when in the 12th house from the houses they signify (the Sun being in the 12th house from the 9th). The ninth also rules one’s luck and Jupiter is the executor for that (and for one’s teacher). Jupiter is also the lord of the ninth house and therefore is doing double duty. Jupiter is in the 10th which is 2nd (a neutral house) from the ninth house. Its dispositor, Mars, is aspecting it from the fourth. Jupiter therefore is neither harmful nor very helpful and this person, indeed, had to work very hard and long for everything that he got. He personally never acknowledged or believed in 'luck' (perhaps never having experienced it!). However, the somewhat better situation of Jupiter (executor for 9th) from the ninth than Sun (the other executor for the same house) explains why this individual had such a different experience between matters ruled by the same house (moderately lucky, loss of father). To summarize, while considering any house in a horoscope, one cannot stop at the planetary lord of that house, and must carry the analysis further to include the executors ruling over different matters in that house's portfolio, as well as the planets which are dispositors of the lord of the house and of the executors. Finally, it helps matters if the executors are well placed from the house which is under scrutiny. There are two other categories of karaks, known as chara or variable (varying from horoscope to horoscope) and sthira or constant karaks that are also used (Chapters XXIV and XXIX). 67 CHAPTER VIII: BADHAKSTHANA, THE NIDUS OF FRUSTRATION Parashari Vedic astrology, a system of astrology popular in India, gives significant weightage to the concept of planets serving as indicators of positive or negative effects in a horoscope. The concept of karak (significator) encompasses universal significators, such as Moon signifying the mother, Sun signifying the father, Mars the younger brother, Jupiter the Guru, elder brother and husband, Venus the wife, Mercury the maternal uncle and Saturn the tax collector and death. Actually, Saturn indicates kaal which literally means "time period" or simply the abstract 'Time'. These indicators are constant for any ascendant, hence I refer to them as universal. Another set of indicators of a negative variety, are the badhaksthans or houses of obstructions. The 9th sign from the rising sign if it happens to be a fixed sign (Taurus, Leo, Scorpio and Aquarius), the seventh sign from the rising dual signs (Gemini, Virgo, Sagittarius and Pisces) and the eleventh sign from movable lagna (rising or ascendant) signs (Aries, Cancer, Libra and Capricorn) are designated as the obstructive or badhak houses in a horoscope. The planets ruling these houses, during their periods (vimshottari dasha), transits and by their natal disposition tend to affect the house in which they are placed or associated with. This is particularly so if the badhak house lord is associated with a personal planet, such as atmakarak (the planet who is the most advanced in longitude in a sign in a chart) or the ascendant lord or the Moon, or the strongest planet in a chart, etc. One must also pay particular attention to the badhak house itself. If there are planets occupying it in a chart, the houses ruled by those occupants would be afflicted. Badhak factor is one of the negative factors and must always be blended with other influences and the reading weighted accordingly. This is a general consideration for most factors that one utilizes in horoscopy. Although primarily applied to the ascendant, the experimentalists may study the badhak disposition for any house in a horoscope by considering the triplicity (movable, fixed etc.) of the sign ruling that house and the disposition of the 'badhak' lord therefrom. In classical parlance, these considerations must be applied to a horoscope using the whole-sign house division wherein the ascending degree is merely the most sensitive point in a house and regardless of the rising degree, the whole sign is treated as the house. Another important caveat is that in applying these principles to charts, the latter must be cast using the sidereal zodiac which is almost a sign behind the tropical zodiac (a reminder particularly applicable to those students who had been using tropical zodiac and may tend to apply the rules by sheer habit to positions based on their familiar zodiac). Although originally I did not consider the badhak houses in the varga (divisional) charts, lately I have been focusing on these and have found it useful to pay attention to the badhak houses in varga charts as well. So, if capricorn is rising in the dashamsha chart (V10), then the badhaka place in that varga chart would be the 11th house or scorpio. Any planets placed in that house may bear a negative or limiting influence on the individual in areas pertaining to work. The influence would be limited to the areas covered by the varga, or in other words its specific jurisdiction. Another way to include the badhaka influence in divisional charts would be to follow the planet that is placed in the badhaksthan in the rashi chart. Depending on this planet's placement in the various vargacharts, one could identify hotspots or areas of karmic baggage. For instance, if the planet afflicted by being in badhaksthan in the rashi chart is seen in the 7th house in navamsha, this marriage is not likely to be a bed of roses. Or if the planet is in the 10th house or with the 10th lord in the dashamsha varga which is associated with one’s work and occupation, then there could be impediments to one’s progress upwards on the totem pole at work or frustrations and limitations placed on the individual in his or her area of work. Again, if several malefic factors point in the same direction, the experiencing of such negative effects becomes stronger. Some jyotishis seem to favor the use of badhaka consideration only in horary charts. This is not necessarily true, since planets in badhaksthana bring their own unique baggage into one’s life in natal horoscopy, as well. The badhaks must NOT be treated as absolute harbingers of doom and gloom. They tend to come into play in one’s life more vividly when associated in the natal horoscope with the personal planets, such as the ascendant lord, atmakarak (see Chapter XXIX on Jaimini karaks), the Moon, etc. Additionally, few of 68 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the strongest modifiers of badhak lords are the so called lords of benefic houses (functional benefics), these being the lords of angles and trines (1,4,5,7,9,10) in a horoscope. This disposition can also be applied to a minor extent to houses other than the ascendant, for instance, the 10th house when judging one’s occupation would receive negative influences from the 3rd, 5th and 9th houses and positive influences from the 10th, 1st, 2nd, 4th, 6th and 7th houses. These respectively represent the 6th, 8th, 12th and 1st, 4th, 5th, 7th, 9th and 10th houses from the house under scrutiny, namely the 10th house. The beginner may choose to skip this additional consideration for now, until s/he is comfortable with studying and analyzing the horoscope from the primary orientation, namely the ascendant. Yet another modifier is the intrinsic quality of the badhak planet. In vedic astrology, the waxing Moon, Mercury, Venus and Jupiter are considered as natural benefics, while the waning Moon, Saturn, Mars, Rahu and Ketu (north and south nodes of Moon) are natural malefics. Sun is considered benefic by some and cruel or even malefic by others and in reality, probably has a mixed nature. The naturally benefic planets when delegated with an evil role (in a given horoscope) by virtue of their becoming the badhak lord or lord of evil houses (6, 8, 12 or secondarily 3rd or 11th) generally express their evil effects by passive resistance, i.e., they do not help matters actively, but they generally do not tend to induce harm forcefully, either. Natural malefics, when also functionally malefic in a horoscope, on the other hand actively bring about harm while expressing their effects. Natural malefics, when benefic in a horoscope generally bring about gains by cruel, malefic means, at any cost. Since planets (in Parashari system) rule over two signs (except luminaries, Moon and Sun, which rule over Cancer and Leo respectively), interesting combinations occur. Leo for instance being a fixed sign has Mars (the lord of the 9th sign from Leo) as the badhak. Mars also rules over Scorpio (the 4th sign from Leo) and being the lord of an angular house (4th) is also a benefic for Leo ascendants. Moreover, being a ruler of an angle (4th) and trine (9th) gives Mars a special benefic status for Leo ascendants. By contrast, Mars is also a benefic par excellence for Cancer ascendants, by virtue of its lordship over an angle (10th) and trine (5th). A Cancer native with a well-placed, strong Mars is therefore likely to benefit more from Mars than a Leo native with an equally well placed and strong Mars, particularly, if Mars in the Leo nativity is associated with a personal planet or house. Scorpio and Libra provide yet another unique situation. Moon and Sun are badhaks for these ascendants respectively and since these planets rule over only one sign each, their evil effects are not mitigated by a benefic (other sign) lordship as occurs with other planets. Where a badhak planet rules over two signs, one must also consider the location of its moolatrikona sign. One of the signs (usually the odd sign, except for Mercury whose moolatrikona is Virgo and Moon), ruled by any planet is considered more powerful and is known as moolatrikona. Actually, a planet in only a portion of the sign is moolatrikona and specially powerful, and when in the remainder of that sign it is considered to be as powerful as being in its own sign. Such a mitigating condition occurs for Cancer, Capricorn, Taurus, Virgo and Sagittarius. In the case of Cancer, Venus the lord of the 11th sign from Cancer is the badhak, but Venus' moolatrikona Libra is in the 4th house (benefic), for Virgo, Jupiter is the badhak (lord of 7th sign from Virgo). Its moolatrikona falls in the 4th house. These planets are also natural benefics and hence their badhak nature is expressed mildly. Opinions vary regarding the least harmful placement for badhak planets in a horoscope. Going by the general dictum, that, malefics in a horoscopes are least harmful when placed in evil houses (6,8,12); however, this would adversely affect the matters ruled by the other (non-badhak) house also ruled by the said planet. There are instances when badhaks placed in good houses did not turn out to be completely harmful. By far the best combination is when the badhak is aspected by or associated with strong benefics. Moreover, badhak, unassociated with other malefics, generally indicates delays rather than total denials in the fructification of an effect. In certain texts, badhaka property is only ascribed to the 'badhaka' planet if it also rules the 22nd drekkana from lagna or 64th navamsha from Moon (these are maraka positions). In practice, this amplifies badhaka property but is not a pre-requisite for the badhaka property to manifest during relevant dashas or 69 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 otherwise. It has been observed that the lord of the badhak house is overall less evil than the house itself. Any house lord placed in the badhak house; therefore, is likely to indicate obstructions and indicates hurdles in expressing its effects. On the other hand, the situation where the badhak lord is placed in a certain house does not signify an adverse indication pertaining to the house of location. To elaborate, the lord of 7th house, if placed in badhak house is more likely to delay marriage than if the badhak lord were place in the 7th house, particularly when not associated with a personal planet and also under malefic influence/association. Planets placed in the stars of the planet in the badhak sthana, during their vimshottari dasha period and subperiods (the major timing system used in vedic astrology, a form of natal lunar progression), bring about the badhak effects (delays, frustration, failed attempts and stress etc.). One must always keep in mind that insofar as evil and malefic effects go, the obstructive influence (due to badhak lord or planets in badhak house) is much less potent than the effects of the three malefic evil houses in a horoscope and their lords. These evil houses are the 6th, 8th and 12th (sickness, enemies; defects, confinement; loss, expenses). The dictum goes that the lords of these three houses should preferably be in evil houses (6th, 8th and 12th). Since a planet sitting in the badhak house would adversely affect the fructification of its house; therefore, lords of 6th, 8th or 12th if placed in badhak houses reduce their malefic potentials. Unfortunately, it is a mixed blessing. The 9th house stands for higher education, father, long journeys, serious literature and manifest luck etc. The 9th house is also badhak house for fixed signs. While the 9th lord placed in the 8th would generally hamper the 9th house badhak effects, it would also affect other indications governed by the 9th house, namely, one’s luck, father's well-being etc. A judicious synthesis of these several varying considerations is essential in analyzing a horoscope. To sum up, badhak considerations have a noticeable effect in a horoscope and should be considered when analyzing planetary effects according to the sidereal asterismal method of astrology, in unison with other good and bad influences in a horoscope, and never in isolation. This is generally true for all such indicators such as planetary strength, lordship, associations and combinations or yogas. In the metaphysical framework, the badhak house and its lord indicate 'karmic limitations'. The theory of Karma defines the central core of vedic astrology and shapes, describes, motivates and rationalizes our actions. Badhaks indicate karmic debts which must be discharged by the individual in order to progress to a higher spiritual plane. Badhaks help one in recognizing those areas which need attention. Actions can be directed to these areas in order to discharge one’s accumulated spiritual dues and to avoid spiritual bankruptcy. 70 CHAPTER IX: PLANETARY STRENGTH SIMPLIFIED The process of judging a horoscope primarily involves an analytical assessment and synthesis of the qualities or attributes of the planets with those of the 12 signs that form the different houses in a horoscope. This enables one to fathom the qualitative nature of planetary effects. One must not stop there, and while judging planetary effects should also take into account the strengths of the planets. A strong Jupiter, for instance, might indicate the possibility of someone winning the jackpot, while if weak it might bring in only a hundred dollar win. In vedic astrology the determination of planetary strength is of vital importance for judging the intensity of effects during the vimshottari planetary periods and in judging the relative impact of the numerous planetary combinations or yogas. A highly benefic combination might show up in a horoscope but if the planets involved are weak, then the effects will be barely perceptible. Vedic texts attribute many sources of strength to planets. These include, the natural, diurnal, retrogressional, directional, harmonic (divisional) strengths and those due to occupancy of benefic and friendly (or otherwise) houses, etc. Of these, four sources of strength are of great importance. Two of these are based on the sign occupied by a planet and its relationship with its sign dispositor (the planet ruling the sign occupied by it). The other two sources of strength depend on the house in which the planet is placed. While the exact calculation of each of these strengths for all planets is tedious, one could reduce the chore considerably and yet get reasonably accurate estimates of planetary strengths by using the tables in this chapter. Since vedic astrology does not take the trans-saturnine planets into account, the tables include only the luminaries and the five classical planets. The lunar nodes, which are considered very important in vedic astrology and are always strong, serve as the representatives for the lord of the sign that they are in. I do not see enough reasons at this time for utilizing the house-rulership attributed to the lunar nodes in some texts. For the sake of convenience, I have arbitrarily assigned a range of 0-6 units of strength that can be attained by a planet on each of the four parameters. Theoretically speaking, the sum of these four sources of strength for a planet could lie between 0 and 24. However, due to the interconnected nature of the four sources of strength, different planets attain minimae and maximae of values that are other than 0 or 24. This reflects their natural or intrinsic strength. Table 9.6 is used to convert these units into percentage values for uniformity of comparison. This method, therefore, really takes into account five sources of strength. A brief description of the four determinants of planetary strength follows: Exaltation strength (Table 9.2): Planets attain exaltation or maximum power in certain signs - actually at a certain degree of the sign (Table 9.1). They are debilitated in the opposite sign (same degree longitude that gives maximum exaltation), increasing linearly in strength from the point of debility to the point of exaltation. This is somewhat similar to the light of the Moon, steadily rising from new-Moon to full Moon. Table 9.2 provides a ready-reckoner for determining the exaltation strength of a planet based on its location in a sidereal sign (ignoring the specific degree position for the sake of convenience). This can over or underestimate the strength of a planet in situations where the deep exaltation falls early or late in a given sign. This can be mentally compensated for if desired by the experienced student. Directional strength (Table 9.3): The houses in a horoscope represent certain directions (ascendant-east, seventh house-west, etc.). Planets are strong in certain directions (houses) and weak in the opposite houses. Although one can experiment with different house systems, the method was classically recommended for use with the whole sign-house system. If ascendant is in Taurus, the entire sign of Gemini must be taken as the 71 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 second house, with Cancer as the third house and so on. I realize that this seemingly simplistic approach might arouse some discontentment and resistance in those who have routinely used one of the several mathematically precise house systems, but we must not lose sight of the fact that we are dealing with a system of astrology having very different modii-operandi and symbolic basis from that of the western systems of astrology. Angular or kendra strength (Table 9.4): Planets are strongest in the angles (signs representing the 1st, 4th, 7th and 10th houses), weaker in succedent houses (2nd, 5th, 8th and 11th) and weakest in cadent houses (3rd, 6th, 9th and 12th). This source of strength can be calculated from Table 9.4, again, while using the whole sign-house system. Associational strength, Moolatrikonadi bal [this is also written as bala and pronounced similar to "gull" (Table 9.5): This measure of strength considers the relationship of a planet with the lord of the sign (dispositor) it happens to be placed in in a horoscope. In the vedic system each of the 5 planets rules over 2 signs, with certain areas (degrees) of the even sign owned, in the case of Mercury (Virgo) and the odd signs in the case of Venus, Mars, Jupiter and Saturn, are considered special areas and called moolatrikona. Planets are very strong in their moolatrikona areas. The other sign ruled by them (and the non-moolatrikona area of the moolatrikona sign) are considered their 'own' houses and planets are strong there. Moolatrikona areas for Sun and Moon are in Leo and Taurus respectively (Table 9.1). Should a planet not be in its own sign or moolatrikona, then we have to consider its relationship with the sign dispositor. Table 9.1 enumerates the natural relationships of planets. A planet inherently could be friendly, neutral or inimical to another planet. This inherent relationship is based on the rulership of the dispositor from the moolatrikona of the planet. Next, the temporal relationship (varying from horoscope to horoscope, and hence is time-dependent) of the planets is considered. If the dispositor is in the 2nd, 3rd, 4th, 10th, 11th or 12th sign from the planet, it is temporally friendly, otherwise it is inimical. Combining the natural and temporal relationships we come across one of the six following situations: TA BL E 9.0: C omb ined relationsh ip ma trix NATURAL TEMPORAL RESULTANT Friend Neutral Friend Enemy Neutral Enemy Friend Friend Enemy Friend Enemy Enemy Very friendly Friendly Neutral Neutral Inimical Very inimical Table 9.5 shown later allows o ne to calculate the asso ciation-strength o f a plane t. Finally, these four sources of strength are added and the corresponding percent strength is read from Table 9.6. Planets acquiring 0-20% of strength are very weak, those with 21-40% strength are weak, 41-60% represents fair strength, 61-80% strong and planets acquiring 81%-100% are very strong. A planet which scores highly on three sources of strength but is weak in any one source would appear to be very strong but has weak spots which must be considered while examining its role in the life-experience of the nativity. A planet which scores evenly on all four counts, even if the individual scores were not extremely high, is a more 'balanced' planet. Planetary strength quantifies the force of expression and does not alter the inherent qualitative nature (benefic/malefic) of the planet (except for exaltation/debilitation which imparts a benefic/malefic quality to the planet, as well when the planet is in the sign of exaltation or debilitation). 72 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 From a materialistic point of view, we prefer benefics to be strong and malefics to be weak. However, from a wholistic point of view (body, mind and soul), this would not necessarily be ideal for the carnate journey of the entity that we might be studying the horoscope of. Vedic astrology is based on the sidereal (precession-corrected) zodiac; therefore, tropical longitudes must be converted to sidereal values. An easy procedure for determining the precessional quantity follows: PRECESSIONAL CORRECTION IN SECS = (YEAR OF BIRTH-499) X 54 e.g., For a birth in the year 1987 the correction is (1987-499)*54=80352 sec = 1339.2 min = 22d 19m. This quantity when subtracted from all tropical longitudes for 1987 approximately yields the sidereal longitudes. One can get more finicky (which may be justified in cases of births where the lagna or a planet is at the cusp between signs and a few seconds this way or that could make a difference) and using proportional math, can further correct for the month and date of birth (the motion of ayanamsha in this case would be 54 seconds a year, 27 seconds in 6 months, 9 seconds for two months, and so on). Please note that the motion of ayanamsha in most modern manuals is estimated to be approximately 50.3 seconds. This itself is not a constant quantity over a long period of time. The discrepancy introduced by the 3.7 seconds per year may not be worth worrying about in most cases for beginners. Incidentally, the two popular software packages, Goravani Jyotish and Parashara's Light use values very close to the 54 sec annual rate of motion for the precessional error. To illustrate the method of strength determination, let us look at an example: Ascendant in Scorpio, Mercury in Scorpio and Mars in Capricorn Let us determine the strength of Mercury which is in the first house (sign). Exaltation strength; from Table 9.2, we get a value of 4. Directional strength; from Table 9.3, we get a value of 6. Angular strength; from Table 9.4, we get a value of 6. Associational strength; since Mercury is not in its own or moolatrikona sign, we have to determine its relationship with Mars (ruler of Scorpio). From Table 9.1, we see that Mars is intrinsically neutral to Mercury. Mars being in the 3rd sign from Mercury is temporally friendly to it. Mercury is therefore in a friendly (neutral + friend = friendly) planet's sign. From Table 9.5, this gives Mercury a value of 3. The total strength of Mercury can be determined by adding the four values, 4+6+6+3=19. From Table 9.6, we see that this represents a value of 75% strength for Mercury. 73 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 TABLE 9.1:PLANETARY DATA Planet Owns Exalted Mo olatrikona Friend Neutral Enemy Sun (SU) Moon (MO) Mars (MA) Mercury(ME) Jupiter(JU) Venus (VE) Saturn (SA) Leo Can Ari Sco Gem V ir Sag P is Tau Lib Cap Aqu Ari (10d) Tau (3d) Cap (28d) Vir (15d) Can (5d) Pis (27d) Lib (20d) Leo (0-20d) Tau (4-30d) Ari (0-12d) Vir (16-20d) Sag (0-10d) Lib (0-15d) Aqu (0-20d) MO MA JU SU M E JU MO SU SU VE SU M O M A ME SA VE ME ME MA JU SA VE SA VE SA M A JU SA MA JU JU SA VE None ME MO ME VE MO SU SU M O MA Natural friends of a planet are the lords of 2nd, 4th, 5th, 8th, 9th and 12th from its moolatrikona sign, and the lord of the sign where it is exalted; natural enemies are the lords of the remaining houses. Temp orary friends are planets placed in 2nd, 3rd, 4th, 10th, 11th and 12th sign from a planet. There are variations in different texts for the moolatrikona degrees. The ones shown here are from Brihat Parashara Hora Shastra, the authoritative reference that we would recommend for Jyotish. TABLE 9.2:PLANETARY STRENGTH - EXALTATION STRENG TH PLANET SUN MOON MERCURY VENUS MARS JUPITER SATURN ARI 6 5 1 5 3 3 0 TAU 5 6 2 4 2 4 1 GEM 4 5 3 3 1 5 2 CAN 3 4 4 2 0 6 3 LEO 2 3 5 1 1 5 4 74 VIR 1 2 6 0 2 4 5 LIB 0 1 5 1 3 3 6 SCO 1 0 4 2 4 2 5 SAG 2 1 3 3 5 1 4 CAP 3 2 2 4 6 0 3 AQU 4 3 1 5 5 1 2 PIS 5 4 0 6 4 2 1 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 TABLE 9.3:PLANETARY STRENGTH - DIRECTIONAL STRENGTH (CONSIDER THE WHOLE SIGN AS A HOUSE) PL AN ET in I II III IV V VI VII VIII IX X XI XII SUN/MARS VENUS/MOON MERCURY/JUPITER SATURN 3 3 6 0 2 4 5 1 1 5 4 2 0 6 3 3 1 5 2 4 2 4 1 5 3 3 0 6 4 2 1 5 5 1 2 4 6 0 3 3 5 1 4 2 4 2 5 1 TABLE 9.4:PLANETARY STRENGTH - ANGULA R STRENGTH (CONSIDER THE ENTIRE SIGN AS ONE HOUSE) PLANET IN HOUSES STRENGTH I IV VII X II V VIII XI III VI IX XII 6 4 2 TABLE 9.5:PLANETARY STRENGTH - ASSOCIATIONAL STRENGTH PLANET IN Mo olatrikona Own House Very friendly Friendly Neutral Inimical Very inimical SIGN OF STRENGTH 6 5 4 3 2 1 0 For determining moolatrikona and other relationships, see Table 9.0 and 9.1. 75 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 TABLE 9.6:CUMULATIVE PLANETARY PERCENT STRENGTH (ADD TOGETHER THE FOUR VALUES OF STRENGTH FOR EACH PLANET) TOTA L UNITS OF STRENGTH 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 JUPITER SUN SATURN MOO N MERCURY MARS VENUS 0 5.6 11.1 16.7 22.2 27.8 33.3 38.9 44.4 50.0 55.6 61.1 66.7 72.2 77.8 83.3 88.9 94.4 100 .0 - 0 5.3 10.5 15.8 21.1 26.3 31.6 36.8 42.1 47.4 52.6 57.9 63.2 68.4 73.7 78.9 84.2 89.5 94.7 100 .0 - 0 5.0 10.0 15.0 20.0 25.0 30.0 35.0 40.0 45.0 50.0 55.0 60.0 65.0 70.0 75.0 80.0 85.0 90.0 95.0 100 .0 0 5.9 11.8 17.6 23.5 29.4 35.3 41.2 47.1 52.9 58.8 64.7 70.6 76.5 82.4 88.2 94.1 100 .0 - 76 CHAPTER X: DELINEATING A CHART, ANALYSIS AND SYNTHESIS Let us jump in with both feet and look at the analysis of the first house in a horoscope that we studied as an example in the Chapter VII on Karaks. *********************************************************** * * _ RA _ * ^ * _ _ * * * * _ 5 _ * * _ 3 _ * * * 6 _ * _ _ * _2 * * _ * * _ _ * * _ * * _ * * _ 4 _ * * _ * * * _ MA 7 _ * _ 1 VE JU _ * * * * _ _ * 10 * _ _ * * * * _ _ * * _ _ * * * 8 _ * _ _ * _12 * * _ * 9 * _ _ * 11 * _ * * _ * * _ * MO SU ME SA KE * _* *********************************************************** What could be simpler? I will actively avoid reference to the star and sub positions which require accurate longitudes and are of greater importance when life events and time periods are being analyzed, just to keep things simple. Cancer rises. It is an emotional, sensitive, watery sign giving a phlegmatic disposition. Its lord Moon is placed in the 8th house in Aquarius. Aquarius is an airy, fixed sign and would have a major influence in shaping the expression of the Moon in this horoscope. We must also look at the sign dispositor of Moon. That would be Saturn, the lord of Aquarius (remember, this is a vedic exercise, so no Uranus!) which is placed in Aquarius. We therefore see that the flexible emotional inner forces of Moon are being expressed within the intellectual, airy, rigid confines of orderly, methodical Saturn. This person was a stickler for details and very obsessive and deliberate in his actions. The Moon would also be influenced by Sun, Ketu and Mercury which heighten the orderliness and rigidity while limiting the emotions. Let us now turn our attention to the physical features. This is where one has to keep in mind the racial and genetic differences. A medium height for one race might be 5'2" but for another one that might be 5' 9". In the northern hemisphere, Cancer is a medium ascension sign, while Aquarius is of short ascension; therefore the individual is likely to attain a short to medium height. Ketu and Sun give medium to tall height, Saturn and Mercury give small to medium height. Pooling all these influences together, the individual is likely to be of medium height, which he was (about 5' 5"). Cancer nativities generally have abundant hair, the association of Moon with Sun would eventually lead to baldness. The second house (my only digression from the first house, in this example) is aspected by cruel planets (Sun, Saturn, Ketu) and occupied by Rahu. These indicate somewhat cruel appearing and intense, angry eyes and a low-volume but raspy voice, specially so when raised. As example of other planets, Venus in second generally gives a pleasant, sing-song voice, Jupiter gives a deep sonorous voice, Mars a sharp voice, Saturn a weak, soft-spoken voice, Moon gives a loud voice with lots of ups and downs. Returning back to our example horoscope, the lord of ascendant in a malefic house (6th, 8th or 12th are malefic, 1, 2, 4, 5, 7, 9, 10 are benefic and 3, 11 are mixed), in this case the 8th SUPERFICIALLY might indicate a person with self-inflicted obstructions, which are brought upon oneself through one’s idiosyncrasies and angularities and someone who is always at war with the 'system'. Moon being the ascendant lord is likely to color this rebellion with emotional, impulsive reactions. If we stopped there we would be so far from the truth. This man did experience lots of obstacles and obstructions in life (crippling poverty during childhood and youth for instance) but he always 77 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 covered up his emotional reactions and kept impulsiveness under check by becoming a very methodical, often obsessive, seemingly cold, even-headed person. He was an authoritarian to boot. The Moon is in Aquarius with Saturn, Mercury and Sun. The strength of the ascendant is buttressed by the fact that the dispositor of Moon, Saturn is located in the same house with Moon. Saturn is very strong, being in its moolatrikona sign. Saturn is also the karak or executor for the 8th house and its placement there makes that house very strong and imparts strength to all the houses ruled by the planets associated with it, namely Moon (1st), Sun (2nd) and Mercury (3rd and 12th). The ascendant is also rendered very strong by the exchange between the lords of 4th and 10th (Mars in 4th and Venus in 10th). Mars is a special benefic for Cancer ascendants because it owns two benefic houses (10th and 5th) and if it is placed in a good house bestows great strength to the ascendant. All of the above discussion might lead one into believing that the ascendant lord placed in the 8th house loses the malefic nature of such a disposition, but what really happens (or rather what happened specifically in the case of the individual being discussed) in such a situation is that the obstacles, often self-imposed are used for moving on. This person worked throughout his life in a step-bystep manner. He placed limitations and checkpoints in his path so that slowly one by one he reached those intermediate goals and reviewed his position before moving on to the next step, always moving further and upwards in both a materialistic and spiritual sense. He used the obstacles as a mountain climber uses spikes. An unfortified ascendant lord in a similar configuration might have resulted in the native getting blocked by the obstacle rather than using it as a catapult for moving ahead. The eighth is also a private, secret, hidden house and the ascendant lord there indicates a highly introverted and introspective person whose exposed 'face' is only the tip of the massive iceberg. Moon is also the significator of emotions and a person with the Moon in 8th (in general and specially if it is the ascendant lord) would make active attempts to hide one’s emotions in a conscious and subconscious manner. Such people use denials, blocking, repression and suppression as defenses against situations and emotions that may potentially arouse anxiety in them. The presence of Mercury gives the person a tendency, even a need to rationalize everything and to depend excessively on his reasoning faculties. Aquarius, the mystic, philosophical and progressive sign is very prominent in the horoscope because the indicators for self (ascendant lord), mind (Moon), soul (Sun) and intellect (Mercury) are all placed therein. The presence of all these indicators in one sign gives rise to a person with enormous intensity, focusedness and single-minded approach. This person was also an excellent negotiator, another notable characteristic of Aquarius (with Mercury in it) and the shrewd understanding of human nature that this signifies. The ascendant is undeniably the most important house in a horoscope. Furthermore, one’s mission in life is provided in a capsule by the star and sub in which the rising degree is placed. The houses ruled by and occupied by the star-lord indicate the areas in one’s life which are deemed as important by the native and success or failure in those endeavors during one’s lifetime are indicated by the placement of the asterismal subdivision lord from the star-lord's houses and its house of occupancy. In the case of our example nativity, the ascendant was in the star of Saturn and sub of Mercury. Saturn rules over the 7th and 8th houses and is placed in 8th with sub-lord Mercury (so mutually helpful). The major tasks, therefore, are centered around internal and external growth, establishing a link between these two areas (translating ideas into concrete actions) through negotiations and invoking help from outside agencies. The eighth house deals with educational institutions (fourth from the fifth house, home of education) and the biggest achievement of this person was in creating and running an institution for medical education and research. With enormous dynamism, resourcefulness, exemplary personal integrity, selflessness and sacrifice, and against enormous odds this person achieved this goal thanks to the benefic disposition (both from 7th and 8th houses) of the ascendant sub-lord Mercury. 78 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 This is where we run into the need for synthesizing several influences in a horoscope. Would this person have achieved all of this if there were no rajayogas in the 4th and 10th houses? Perhaps, but only as a helper and not as a leader and initiator. We must never lose sight of such a synthesis of influences in a horoscope. A horoscope is similar to a city map (or for that matter a genetic map). There are hundreds of destinations and several routes for reaching those. The ones that would be actually traveled by the native (similar to the limited number of genetic traits that will be actually expressed from thousands of such traits) are indicated by special yogas and astrological traits which exist in a chart and highlight a combination of houses. The effects of these are usually brought into play during conducive periods (dashas) or major transits. Even before one starts looking at the combinations, harmonics or other details, one must first look at the two set of trines that exist in each chart. The subjective and spiritual trine that is formed by the 1st, 5th and 9th houses. The worldly or objective trine is formed by the houses that lie opposite to those forming the personal trine, 7th, 11th and 3rd. Most of the activities that human beings carry out are in one way or the other connected to these two sets of trinal houses. The personal trine is obviously most important, for it deals with the substance that one comes equipped with. The first house or ascendant (lagna) is considered the most important house in any horoscope and signifies the nature or attributes of the 'essence' that manifested in the earthly plane as the individual. The ninth house, amongst other elements, signifies the portion of karma that is ripe for the picking. Little wonder that the 9th house indicates one’s fortune or luck. Since it also signifies one’s father, it must be considered to assess where the soul is coming from (roots, past, or what led to the current manifestation). The fifth house indicates one’s creativity, children and the karmic investments, in other words, the part of the plan which indicates where one is headed towards. These three houses must be carefully examined in each chart, for, without the necessary strength and balance, one would not have everything in place which is conducive for a fruitful, strong and happy presence. The 'cosmic life-energy' that enters into a being through the subjective trine (houses) is projected outwardly through the objective trine (houses) formed by the 7th, 11th and 3rd. These houses govern issues such as siblings (3rd for younger, 11th for older), friends (11), spouse (7), business associates (7), earnings (11), effort and courage (3). People and situations which force us to interact others at a physical worldly level, but which determines to a large extent our happiness on a day-to-day basis. These two set of trines should ideally be strong and preferably they must be equally strong in a balanced manner in order for a nativity to express its full potential. These are the tripods of life and any weakness or unbalanced skew amongst these would indicate areas that would be highlighted in life as 'lessons' or difficulties that would need the attention and energy of the nativity. A simple way of looking at the strength of any house is to look at the lord of that house. If it is strong in the shadbal scheme (many programs calculate this), though my personal favorite is the even simpler scheme that I use (Chapter IX). Many astrologers get enamored by 'numbers'. One must remember that even when using the full-scale bal determinations, one must avoid using the numbers too literally. The numeric strength is just one aspect of the functional strength of a planet. Jyotish should be math-based, not mathdriven! There is also a more elaborate system that software packages provide, named, bhav bala. Armed with some form of an index for strength of the house-lord, we need to look at its placement in the horoscope. For this delineation, it is desirable that the lord of the trines not be present in the malefic houses 6th, 8th or 12th from the ascendant. 79 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Thirdly, the planet should be favorably located from the ascendant and its lord. The stronger connectivity there is between the ascendant or its lord and the trinal house-lord in question, the better it is. The house lord should be favorably situated from its own house. If it is placed in the signs that are 6th, 8th or 12th from its house, its ability to help its house is reduced somewhat. By the time we get to this level, it must be realized that we have gradually worked our way to examine and study influences that are relatively weaker in their impact. Some exceptions must also be taken into account in the process of delineation. If the lord of the 5th house is located in the fourth house, it is in the 12th house from the 5th and by itself may not be all that bad. However, if the lord of fifth house is in the 12th house from the ascendant (and hence in the 8th house from the fifth), then it would be doubly 'evil' and would harm the fifth house in the chart. Such additive synthesis forms the basis of good judgment. One must also identify and take into account tenets such as bhavat bhavam (there is more about this in Chapter XVIII). If the lord of the 3rd house is situated in the 5th, and hence in the 3rd from 3rd, this gives added strength to the capability of the lord of the third house. Similarly look for the 2nd lord in the 3rd house, and the 4th lord in the 7th house. Much of Jyotish depends on recognizing planetary associations. A chart might have strong planets on one or several counts, but if they do not network or connect properly, then one must use caution in delineating the results too optimistically. While looking at any house, not only is its lord important, but also its sign dispositor (and its star dispositor as well, worth considering by the experienced students.). A strong and well-placed planet without receiving any support from its friends and its dispositor is like a dethroned king who is seeking refuge in a foreign country. He is probably a lot better off than a poor inhabitant in the host country, but his power and capability is but a shadow of what it used to be in his own homeland. It is very hard to give specific numerical values to each of these conditions because these signify a 'range' of efficacy. This range that encompasses the spectrum of possibilities is perhaps what 'free-will' and choice is all about. One must take into account considerations such as, 'are the associating planets (and this goes beyond conjunctions, as in the case of the bhavat bhavam referred to earlier) friendly to each other?'. Are they of similar nature (benefic/malefic, similar elements or quadruplicities), are they of similar strengths or is there a difference in their strengths producing a situation where there exists a domineering protective influence of one (with its associated blessings and curses!). Much of what I am delineating here hopefully sounds logical if not outrightly simple. If it does, then you have won a quarter of the battle towards becoming a jyotishi. Of the rest, 50% involves familiarizing yourself with the basic alphabet and grammar (who is friendly to whom and where is one exalted and who is a badhak or which planet is the karak or executor of which house or which area in life, the order of planetary rulership of dashas and stellar mansions and rulers, divisional charts and similar details). That still leaves 25% which allows you to delve into special techniques (if you wish) and studying of combinations etc. Many combinations are based on similar logical principles involving strength of planets, rulerships of significant houses (positive as well as negative) etc., while some are not. My advice to all beginners is very simple. Do not allow the plethora of techniques to overwhelm you. The flashiest yoga, the most super-accurate multidimensional harmonic or ashtakvarg analysis would not get you one bit closer to becoming a good and helpful astrologer unless you thoroughly master the very basic level of analysis which involves studying the interaction of the houses and their rulers in a chart. The process is almost akin to weaving a story, as you synthesize the elements that the analysis of the chart provided you with. While you focus on any planet or 80 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 area of a chart, try to see how it is being influenced in the chart and always, ALWAYS, when you find something very important or earth-shaking in a chart, try really hard to see if there is other corroborating evidence pointing in the same direction as your original deduction. The more pointers that you can find, the more confident you would be in pronouncing the possibility of an event or indication in your reading. Let us now look at another chart, something from the other end of the human spectrum, VED IC: SIDER EAL C HAR T of J. Dahm er, the Wisconsin serial killer. xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx x x xx x x x x x x Rahu x x x x LIB x x x x x x x x LEOx x x SCO xx xx CAN x x x x x x x x x x VIR x x x x x JuR x x x x x x SAG xx GEM x x x x SaR x x x x x x x x x x x x x PIS x x Sun x x x x x x x x CAP xx xx TAU x x x x Moon Mars x x merc x x x AQU x x ARI x x x x x x x x x x Ketu x x x x x xx Venus x xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ITEM LON NAV SI ST SU % =========================== ASCEN 26 Leo me ma ju - | MOON 27 aqu ju me ju 64 | SUN 13 pis ve su ke 74 | MERC 13 ari ve mo ra 45 | VENUS 29 sag ma su ma 54 | MARS 15 sco ju sa ra 78 | JU (R)09 gem ju ke ju 66 | SAT(R)25 sco ju ve me 57 | Rahu 29 sag su su ma -- | KETU 29 gem sa ju su -- | | DASHA: ME-ju till 3JAN 62 | ===========================| | | | 05.21.1960 | | 4:34 PM (5 h) | | 87W54 43N01 | | | ============================ The diamond shaped houses are the angles, the first house (ascendant) being the one at the top (Virgo) followed by the second (Libra) and so on. A cursory look at the chart reveals nothing very extraordinary. Fairly strong planets (this was not going to be an ordinary, unknown entity), with Virgo rising with the ascendant lord Mercury in the ninth house in Taurus with the Sun. Superficially, good for spirituality and for one’s physical appearance. Until one realizes the oft-repeated dictum of vedic astrology. Look at the house lordships and not just planets. The ascendant lord (who is also the lord of 10th) associated with the lord of 12th (Sun) in one of the tripods of life, the 9th trine. For mutable signs, the lord of 7th house is a planet capable of causing obstructions, incarcerations and Jupiter, which is also tainted by virtue of the dictum that benefics as lords of angles (7th and 4th in this case) can be trouble. Well such a tainted Jupiter is associated in the 4th house with the lord of 5th (Saturn) which takes 'care' of the other tripod of life. And Saturn is placed in the 12th house from its own house, and hence incapable of providing any support to the fifth house. The lord of the 9th house (Venus) is placed in the 8th house (confinement, incarceration, obstacles, hidden acts) making it unhelpful to the 81 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 ascendant as well as the 9th house. Nothing good so far! Then we see the association of Mars and Moon in the 7th house. Moon is the significator of mind and emotions and is placed in the mystic and impressionable Pisces. Pisces Moons are charged with emotions and very susceptible to suggestions. While this may make such individuals highly clairsentient and empathic, the presence of Mars in its viscinity does not auger well. The combination is too incendiary, too explosive. A vedic dictum states that those who have Mars and Moon in the same sign, are involved in businesses that profit from the other gender. The gamut runs wide, from the illegal to the legal (cosmetics, for instance. Fashion designer and perfume-producer Christian Dior, 21 Jan 1904, 01:21 AM GMT, 01W36, 48N50 is a good example with the benefic chandra mangal yoga in 5th house). Such an individual is also endowed with an intense temper and can go mad with rage. Being in the 7th house, one’s sexual practices are not likely to be anywhere near what is considered normal or conventional. Alcohol and substance abuse is more likely than not, as is cruelty towards other living beings in thought, words or action. There is one caveat though. If either Mars or Moon happen to be the lord of ascendant (Mars/Moon combo with Aries, Scorpio or Cancer ascending), then the 'energy' of this combination is available for good purposes. In JD's case, the Mars/Moon in Pisces in the 7th spell definite trouble. The ascendant sub-lord is Jupiter (tainted considerable as described above) and this key personal planet is definitely not in a very helpful state here. Yet another negative factor is the 6/8 position of the ascendant lord (Mercury) and the ascendant sub-lord (Jupiter), incapable of helping and strengthening each other mutually. The retrograde state of Jupiter and Saturn in the fourth house indicate enormous stresses in JD's mind. His mother probably went through a phase in her life when she faced the strain of expansion and contraction, whether to turn outward or inward, and a large degree of mental pain and uncertainty. This is a strong indicator of instability! JD killed his first victim in 1978 in the dasha of Venus and sub-period of Mars. At the alleged time of murder, Scorpio was rising with the Sun was transiting the 8th house in the star of Mars and sub of Venus, the Moon was in Jupiter's star (Jupiter being the planet of obstacles for reasons stated above). The transits of luminaries are considered indicative of sensitive periods during dashas and usually the effects are seen during the days or periods when these are transiting the stars of the dasha/sub-period lords, Mars and Venus in this case. The nature and motive behind the murders is not quite outside the domain of the planets involved, with distorted form of love, rage, aggression and control, attributes of an imbalanced Mars and the outcome of a Venus that lies in a hidden obstructed unexpressed 8th house. The distorted mentality behind cannibalism (making a part of oneself, ultimate control and incorporation, all arising out of a very distorted and gruesome thinking). He was apprehended in 1991 after the period of Venus ended in April 1991 and the period of Sun began. The few months of time when one major period finishes and another begins is generally considered as a period of adjustments and not very auspicious. As 'management' changes hands, one tends to make mistakes and is unsettled. Sun is the lord of 12th (loss, incarceration) and placed in its own star in the 9th house (justice, spiritual release). Dahmer was extremely cooperative and almost waiting for the arrest, as if. If he had that much of insight left, that is! In his last days, according to his attending priest's statement, he had begun to turn towards religion, had a full cognizance of the heinous acts he had performed and was even wishing to be relieved of this misery by death. Five days before he was executed, at thanksgiving, he was reading from the Book of 82 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Revelation, to his priest, "In those days shall men seek death and shall not find it, and shall desire to die and death shall flee from them". He verbalized at times that he deserved to die. On 28th of November, he died in the dasha of Sun and sub-period of Saturn, when the Sun was in the star of Saturn and the Moon was transiting through the star of Sun, again indicating the interesting pattern of the luminaries being in the stars of the period/sub-period lords. The Moon was transiting Dahmer's ascendant on the day of death. Saturn is a strong maraka (killer) in the chart because of its natal placement in the star of Venus which rules the 2nd house (one of the killer houses) and which is afflicting the house of longevity (8th) by its presence there. Moreover, Saturn is associated with Jupiter the other killer and obstructive planet in this horoscope, thus adding more sting to it. The fact that the two planets are retrograde perhaps hints at the karmic/fated nature of this gruesome story. The bitterness that existed between the parents of JD continues. A news story related that JD would be cremated as per his last wish and the parents were fighting over who gets his ashes. Unlike, most serial killers who are habitual liars and psychopaths, JD always seemed curiously forthcoming with details about his murders. He confessed to all his murders very willingly and even confessed to killing someone that the police did not know about. Very mercurial, very communicative, almost as if he was studying and analyzing the whole thing in a detached and dissociated manner that mercurians nativities are capable of! 83 CHAPTER XI: BENEFIC/MALEFIC, STRONG/WEAK, POLARIZATIONS Many astrologers subscribe to the binary, bipolar view that any given planet must either be benefic or malefic. Venus and Jupiter are usually considered as "always benefic"; whereas, Mars and Saturn get categorized as their polar opposites in always being the heavies. Nothing could be farther from the truth. Obviously, in astrology planets do have natural dispositions and these do predominantly color their expressions of an influence or effect, but one must take into account the following qualifiers when trying to determine the benefic or malefic effect of a planet: 1) Which houses does the planet rule in a given horoscope? Here, again, I must urge individuals to suspend their desire to be mathematically precise and use the whole sign-as-a-house since doing so is found to be useful and practical. If the ascendant rises in sidereal Pisces, the whole sign of Pisces serves as the first house (regardless of the rising degree) and the others follow (Aries being the second house, Taurus the third and so on). The rulers of the 6th, 8th and 12th houses (referring to the signs in those houses. I am being naggingly repetitive because many individuals forget and tend to slip into old habits) are malefic. If Jupiter rules one of those houses, so be it. If the planet also rules a benefic house (1st, 4th, 5th, 7th, 9th, 10th) then its sting is reduced a bit but it still remains a functional malefic for that horoscope. In jyotish, malefic does not mean only in a materialistic sense but also in a spiritual sense. One with a strong but malefic Venus would be given to the pleasure of senses to the detriment of one’s spiritual progress. An evil Jupiter would make one turn away from listening to good counsel provided by teachers and elders or even incline him/her to black magic and other base procedures. People who suffer from sex-scandals may have a malefic Venus in their charts. At this moment of writing, in March 1998, the case of Bill Clinton (Aug 19, 1946, 8:51 A.M. CST (GMT-6), Hope, Arkansas, 93W35, 33N40) who has Mars and Venus rising in the Virgo ascendant seems quite illustrative. Venus is debilitated and placed with Mars an indicator of passion, ruler of eighth house (obstructions, sexual urges). Saturn is placed with the dispositor of Venus and during its transit through the 7th house (1996-98), it brought into light the U.S. President's private sexual life and excesses. The 8th house is considered as the house that is hidden and indicates exposures when malefic influences operate. Bill Clinton is currently experiencing the dasha of Jupiter, lord of 7th and badhak or obstructive (in atichara or acceleration in 6th house, hence not very capable at this point). The vimshottari antardasha or sub-period or bhukti is of Moon, the lord of 11th house which is placed in the 8th house in the natal chart. Saturn moves into that house (debility) in early April 1998 and it is possible that the matter could become less public, less important and go in 'hiding' soon or veiled by something else. Although there is the transit influence known as sadhe sati of Saturn that the President is experiencing currently, which often serves warnings and gives opportunities to the nativity to straighten their course. Even if the matter is not brought to a resolution, now, with badhaka Jupiter moving into the 8th in May 1999 (until May 2000), there could be a resurgence of the matter again and its resolution in a more permanent sense. Extending this further, it would be educational to compare charts of AIDS victims who contracted the disease by sexual means as opposed to those who got it through transfusions or similar non-conjugal routes and how Venus operates in the charts of the former. 2) Next we could look at the sign and star dispositors of the planet (Venus in this case). If the lords of the sign and the star in which Venus is placed in the chart are friendly towards it and are in strong aspect or association with it (by means of conjugation or by forming a beneficial yoga combination with it) then such a Venus stands a better chance of fully expressing its effects. Most effects of any given planet are never pure but are modified, filtered, enhanced or weakened by the other planets it is associated with. People do disservice to astrology when they get hung up on dishing out the effects by the position of a planet in a house or in a sign (many interpretive astrology programs unfortunately fall in this trap) while ignoring the 84 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 modulating influences of other planets. This consideration of associating planets is very important. Even the bravest general cannot do much in the battlefield if he is not surrounded by obedient and cooperative soldiers. Even the most effective leaders need their ring of supportive and honest counselors. A planet, likewise, needs to be in a positive and friendly environment to bring out the best (or worst if it is a malefic) that it is capable of. A malefic planet which is weakened by lack of strong associations and is in unfriendly quarters is less likely to express its venom with full vengeance. Finally, a planet is always modified by the company it keeps. 3) The planet might be a benefic or malefic and receiving lots of fortifying influences from other planets, but if the native is not going to experience the dasha of the planet or of a planet which is placed in the star of the planet, or associated with it, then the effects may not come to pass in full fury or glory, as the case may be. One would still experience the bhuktis (sub-periods) of these planets but those would be generally limited or contained by the effects of the planet whose major period (dasha) one is running at the moment. 4) An interesting observation (from Uttarakalamrita) about Venus and Saturn is that whenever one is going through the subperiod of Venus in the period of Saturn or vice versa, if these planets are strong in a horoscope they effect a 'reversal' during their mutual periods. By extension a weak Venus and/or Saturn would bestow a strong uplifting effect in their mutual periods. Again, this dictum should not be taken verbatim or as a factor in isolation, or we would not be performing any better than the interpretive astrology programs, we love to mock so! Another question pertains to the issue of planetary strengths. How do we determine a single numerical representative of a planet's ultimate strength or total strength? A planet essentially has the following strengths: a) The classical bal-determination which takes into account the placement of the planet, the sign it is in, the vargas, diurnal cycles, retrogression, aspects etc. The four sources of strength that I first described in an article in Raman's Astrological Magazine (1979) and then in another article published in the NCGR newsletter in 1992, and which I have described in Chapter IX here is what I would recommend you to use at first. This method includes the sign strength, directional, exaltation and angular strength and by normalizing the individual ranges of strength also take into account the natural differences in strengths of the planets. b) One may also calculate the ashtakvarga, a point system that takes into account certain positions from the natal placement of planets and is specially useful in transit delineations and longevity determination as indicated by ancient authorities in vedic astrology. Having gone through these and other minor mathematical gymnastics, do we still achieve the ultimate strength index? The life of a jyotishi sure would be simple if we could. The four-source technique that I use gives a fair measure of the strength of a planet but there is always room for refinement. · A planet that gains high total percent strength on these four counts must indeed be considered strong, but if it is evenly balanced (more or less equally strong on all four counts), then that would be even more striking. If it is strong in total strength but lacks in exaltation strength, that would indicate a deficiency in this otherwise strong planet. Many such planets indicate a deficiency during early life or a genetic deficiency (not in a medical sense but in terms of childhood opportunities or the family background, really a combination of genes and environment). Caveat Emptor! If such a planet is strongly associated with other 85 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 planets which are strong on all kinds of measures of strength then the childhood deprivation influence would perhaps be overcome, so tailor your interpretations after synthetically considering all planet influences. This analytical synthesis is a vital part of astrological deduction and must not be overlooked. c) We should not ignore an additional important source of strength. This involves the navamsha chart. A planet in the same sign in the natal and navamsha chart is considered to be as strong as if it were in its own sign. This tenet underscores the importance of the navamsha chart and such a planet is called vargottama ("in the best of possible divisions or divisional-state"). While such a strengthening would be expected if the sign involved in the planet's own or its exaltation sign, why this strengthening should occur also when the sign and navamsha sign are those where the planet attains debility is one of those things in vedic astrology which defy rational or logical explanation (unless you say that two negatives together make a positive!) but astrology is after all an empirical discipline and observations such as these do not lose their veracity or importance just because they are not explainable, or understandable to us, yet! d) We should also consider the dispositors of a planet in its strength determination. A weak planet fortified by a strong dispositor (sign and/or star-lord hosting it) is stronger than a weak planet with a weak dispositor. It is difficult to quantify these sources of strength in hard absolute numbers without a large scale retrospective study (taking a group of charts and matching planetary influences with actual events experienced by these individuals, etc.) but one does develop a feel for the approximate extent of strength imparted by these modifying factors. What is important, I think, is not in determining how much strength in quantifiable terms these influences impart but when we are looking at a chart we should make it a habit to include these factors in every analysis so that these do not get ignored and result in an inaccurate or at the very least a less than comprehensive interpretation. And, after you have included all these into your interpretation would you be 100% accurate always? Probably not, because there are many other minor factors (and who knows, some yet unidentified major ones too!) that could throw in the monkey wrench from time to time. However, if my experience is typical, the results would be accurate enough to keep you going because it would reveal that there is something in astrology after all and it is not entirely ethereal and random. Would you be able to convince the skeptics about the validity of astrology with such an approach? Perhaps not, because they would try to judge astrology through the narrow slit of scientific method which works fine for physical things and within the boundaries of physical sciences which deal with things that can be measured, weighed, dissected etc. Astrology deals with all aspects of the human (and perhaps other) existence and deals with issues much larger than can pass through the slit of scientific method. After all, it would not be possible to detect an x-ray emitting star without first developing an x-ray detecting system, would it? Does this mean that those "blips" in outer space did not exist way before we learned to spell x-r-ay? 86 CHAPTER XII: TRIPLICITIES AND QUADRUPLICITIES (Originally published in my vedic astrology column in The ASCENDANT, Oregon) This issue of The Ascendant is about the fifth and sixth houses. One way of examining it would be to look into the creative (5th) aspect of astrology as it applies to actual practice (6th). Creativity, to my way of thinking is irrevocably something that is related with childhood and to an attitude that is in some ways focused yet detached and child-like. Often, when astrology tends to look too much 'cook-bookish', I find myself returning for inspiration to some basic concepts that we all learn in our early student days that sometimes do not get a lot of attention when practicing what we learned, later on. We all learn about the elemental qualities of signs and how each sign could have the attributes that are known as the triplicities and quadruplicities. Most didactic materials on dasha (remember the vedic system of timing that uses a unique lunar progression technique?) effects generally approach the subject by considering and discussing the ruler ship of houses, the planetary strengths, mutual relationships between the dasha and bhukti lords etc. One aspect that is generally not discussed is the triplicity and quadruplicity of the sign in which the indicator planets are. To recapitulate, the triplicities are: Cardinal or movable signs - Aries, Cancer, Libra and Capricorn Fixed signs - Taurus, Leo, Scorpio and Aquarius Mutable or common signs - Gemini, Virgo, Sagittarius and Pisces The quadruplicities or elements are: Fire - Aries, Leo and Sagittarius. Sun, Mars and Jupiter are fiery. Sometimes Jupiter is considered to represent ether (akasha). Earth - Taurus, Virgo and Capricorn. Mercury is earthy. Air - Gemini, Libra and Aquarius. Saturn and Rahu are airy. Some people consider Mercury to be mixed, being airy and earthy! Water - Cancer, Scorpio and Pisces. Moon, Venus and Ketu are watery. Let us look at the very interesting and meaningful interaction that goes on between the triplicities and quadruplicities in a sign and the various planets and lights. The icy image of fixed water (Scorpio) is different from that of flowing, movable water (Cancer) and its free flowing emotions. That, in turn, is different from mutable water (Pisces) and its indecision to keep flowing or to crystallize, to be a part of this reality or to dwell in the beyond. Though seemingly a bit imaginative, such an approach could lead to interesting insights. Let us examine the Moon for instance. It is a watery and mobile planet. Is it any wonder that it feels at home in the movable water that Cancer represents? Is it any surprise that it is most uncomfortable in its frozen state that is represented by Scorpio where the life-forces and flexibility and mobility of Moon are lost due to the 'fixed-water' situation. Moon represents the mother, nurturing, growth and eyes. The exaltation of Moon in Taurus cannot be accidental. Taurus represents the second house of the zodiac and is related with eyes, mouth, eating (nurturing begins there!). Taurus also represents fixed earth and one of the most magical deeds of water is witnessed when it works inside the fixed earth and help plants grow. Truly, the pinnacle of performance that represents growth, nurturing and nutrition, all attributes of Moon! Sun, the father, on the other hand is hot and relatively rigid and central. Leo the fixed fire and representative of generation and children provides Sun with a great place to call home. It exalts in Aries, a movable fire that is conducive to Sun's fire and adds motion to it, making it more flexible, willing to move 87 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 forward. Fiery and cruel planets such as Sun and Mars always need challenges. This is also true for individuals with these planets prominent in their horoscopes. Place them in an unproductive, unchallenging, rigid desk job and watch them get indolent and wither away. The airy mobility of Libra however is not a very welcome environment for Sun. It is too cold and takes its energy away. The persnickety, meticulous detail-oriented, intellectual environment of Libra is not very comfortable for the intuitive, "big-picture seeking" mind of Sun. Though brilliant, the solar intelligence works more in fits and spurts, taking in information as 'digital' chunks or packets, rather than in the sequential form preferred by Mercury (Virgo) and Venus (Libra). A Libra organization would make the solar individual very fidgety and would soon lead to a reduction in his efficiency. Sun really shines in higher echelon government positions where the broad picture and overall efficiency matters more as opposed to the Libran environment of law, for instance. And Libra is where the mighty Sun hits the dust (debilitation)! Mercury, finds the analytical, intellectual, non-emotional environment of Virgo (mutable earth) sympathetic and stimulating as polar issues can be examined to heart's content in the earthy and comfortable environment that Hermes loves, like in a cozy study or library. It calls it its own home as well as its sign of exaltation. Pisces too is mutable, but extremely emotion-seeped for Mercury to feel comfortable in. The prolonged stickiness of emotionality proves too binding for the flitting Mercury that is dying to move on to newer issues. Mercury would love to give advice without getting its hands dirty. That is not possible in Pisces which needs friends that do not mind getting a bit more 'involved'. Astrology in some respects takes after the nature of Mercury, trying to delve in the future through a set of intellectual approaches consisting of rules and procedures. Pisces, on the other hand is a psychic! Venus, in contrast to Mercury, is happy in Pisces, where it gets exalted. The mutability of the sign provides it with enough variety, challenge and contrast to make it want to 'stay' and the emotionality of the watery influence suits its intrinsic watery nature perfectly. Though Venus represents the emotion of 'love', in order to grow, it needs to experience other emotions and Pisces provides that opportunity. Cancer does that too, but it is too fast and too clingy. Venus needs to feel the security of being able to turn off the switch and the "playful-polar reversal" during an intense emotional experience is just not possible in Cancer. Virgo is too earthy, too linear, too practical, too 'boring', a "no fun" situation and the planet is debilitated there. Venus can get earthy and basic as in Taurus, its own sign, but for that it has to fix its range and decide upon its priorities so that it can relegate itself to enjoying the pleasures and luxuries of life and living. The mutability of earthy Virgo confuses Venus and it ends up enjoying neither its higher nor its lower manifestations. Venus finds the movable airy influence of Libra conducive for the expressions of its higher, ethereal vibrations and manifestations of global love, almost reaching into the spiritual plane. The critical and detailloving qualities of Libra bring out that part of the nature of Venus where an attention to details is acceptable in order to beautify a situation, where familiarity and a certain degree of order in the surroundings is actively resorted to in order to bring about harmony. The fiery and aggressive Mars also has an interesting story to tell. The warrior really shines when it must face the confining influence of Saturn in Capricorn, its sign of exaltation. As the predictability of the pragmatic earth tries to harness the indomitable spirit of Mars, the movable nature of Capricorn allows the warlord just enough room to move, and move it sure does in Capricorn. The emotional movable water of Cancer, on the other hand, makes Mars too whiny as it gets soft and too preoccupied by the scars rather than the battle itself and finds its debility and a negative expression of all its sterling qualities of strength, courage, resilience, optimism. Its anger sometimes turns inwards as it keeps looking for release with none in sight externally and might even resort to drugs etc. It is easy to see Mars flourish in Aries, the movable fire 88 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 which allows Mars to express its initiative and leadership fully, its battling instincts expressed as innovative attempts and pursuits. At first glance, it seems strange that the fixed icy water of Scorpio should even be considered as home by Mars. But this is another situation where the heat and mobility of Mars is challenged. The mysterious sign entices and seduces the explorer and the adventurer in Mars as the emotional nature of the sign magnifies the passion in Mars. The internalization of the energies of Mars, as if trying to melt the ice that Scorpio (fixed water) is, sometimes gives the impression of coldness, aloofness, even disinterest as the Mars in Scorpio concentrates its energies inwards, leading to the mistaken outwardly impression of a lack of passion or interest in the Scorpio. And they are pursuing too intensely whatever they are after without even noticing or caring about the peripheral things or opinions harbored by others. Next we arrive at Jupiter, the expansive planet, dry and hot, wise and ponderous by nature, tackling things slowly but expertly. Perhaps to aid in its inherent strife for perfection, the slow and steady Jupiter needs some polarity in its life. Its discriminative and judgmental skills need the mutability of Sagittarius and Pisces to exercise those. The pinnacle of expansion is attained by Jupiter in Cancer, the movable water, which represents the highest and most selfless form of love that is possible, the ability to love and care for as a parent. The ethereal expansiveness of Jupiter is cramped in Capricorn, its sign of debility. Saturn is very opposite to Jupiter in many respects including its predilection for darkness, depth, closedness, ignorance, restrictive traditions, narrow outlook, constrictive, deathly morbid, limiting and absorptive tendencies. Jupiter on the other hand is bright, open and high, wise, expansive, broad-minded, limitless and freeing, ready for living and projective. Jupiter gives out energy, Saturn absorbs those, no wonder Jupiter is left weak and resourceless in Capricorn. Saturn, the uncouth, loveless, cold, eccentric recluse needs the harmonious, beautiful yet ordered environment of Libra with its venusian warmth, and airy intellectuality to bring the best out of Saturn without aggravating it. The opposite sign of Aries debilitates Saturn. It is too brash, too aggressive for the shy and indolent Saturn, too pushy, too disordered and too fiery. Saturn cannot handle the openness of Aries. Its ways are more calculated, inapparent. Saturn disintegrates in warmth. It is after all the illegitimate son of Sun who banished him into darkness so that he may not tarnish his father's name. No wonder, Saturn is so starkly inimical to Sun. Horoscopes with Sun and Saturn conjunct almost invariably show an intense lovehate relationship between the father and the nativity. It is no wonder that the two houses of Saturn, Capricorn and Aquarius are so close. The slow (manda or slow is a Sanskrit term for Saturn) Saturn can do without distances and if it must it would rather have a movable sign with the qualities of earth, inherent immobility with enormous potential for growth as soil has. Saturn does not like contrasts and it is surprising that to call its home, it chooses two signs which represent maximum contrast, namely movable earth and fixed air. Perhaps this indicates the need for Saturn and nativities ruled by it to get beyond limitations and to embrace the opposite view for personal salvation. Obviously, one must take into account these very basic 'traits' of a sign to understand what makes the two signs ruled by the same planet different and why planets behave in a certain way in a sign. Both Leo and Virgo represent illumination, the former of the soul and the latter of the mind. In writing this article for this issue that addresses these two houses of the "universal or archetypal horoscope", I feel as if I have gained a better understanding of the soul of the signs and this would desirably affect how I apply my knowledge when I am delineating a chart. A linking of the attributes of the fifth and the sixth, bringing a concept to its concrete applied form. 89 CHAPTER XIII: PERSONAL PLANETS IN VEDIC ASTROLOGY (modified from that originally published in RISING STAR, the Newsletter of the Mensa SIG) Personal planets are meaningful to Vedic astrologers in several ways. First and foremost in importance is the ascendant lord, the planet ruling the first house. It is also customary to look at the planet in whose sign the lord of ascendant is located in the chart (known as the sign dispositor of ascendant lord). The planets ruling the star and star-subdivision of the ascending degree also play a key role, as does the lord of the lunar sign (sign dispositor of the Moon). Then comes the planet that is the most advanced in longitude in any sign, known as the "atmakarak" (significator of self). Finally, there are the lords of the navamsha and other harmonics of the ascendant. Yet another important personal reference is the pada or arudha. For instance in a Libra rising chart, if Venus the lord of ascendant is in Leo in the XI house, then the sign XI from Leo, namely, Gemini would be the arudha lagna or pada lagna. This can serve as a secondary ascendant according to Jaimini system. However, one must then utilize the Jaimini aspects in such a case. These aspects are simple to figure out. Planets in fixed signs aspect those in the movable signs, except the adjacent ones (planets in Leo will aspect those in Aries, Libra and Capricorn but not the adjacent sign Cancer), planets in movable or cardinal signs would aspect those in fixed signs, except the adjacent fixed sign (planet in Aries would not aspect one in Taurus), and the planets in mutable signs aspect those in the other mutable signs. Mixing parashari aspects (e.g., Jupiter aspects the 5th, 7th and 9th from its location) with arudha lagna considerations is not recommended by the experts. They also do not recommend the use of parashari relationships and friendships when dealing with Jaimini system parameters. Virgin territory for research and exploration or a veritable minefield? Your choice, your perspective! With so many ways to interpret the personal planets, things could easily get out of hand as one wades through a chart. However, there are several ways to separate the wheat from the chaff. The simplest way is to consider the relative strength of these entities.4 Vedic astrology attributes several sources of strength to planets. Although it is a matter of personal preference borne out by experience, I usually look more carefully at strength determinants based on the degree of exaltation, angular/directional disposition and sign-friendship (uchcha, kendra, dig and moolatrikonadi bals, respectively). The strongest of all personal planets wins. Sometimes, the same planet appears on the personal planet list on several counts (e.g.., Moon in Cancer ascendant!), and obviously this is an important consideration to pay attention to. In general, the ascendant lord, the ascendant sub-lord and the dispositor of the natal Moon are worthy of closer attention because they generally play an important role in judging the effects of planetary combinations (yogas). Atmakarak (the most advanced planet in any sign in a chart, one with the highest longitude), has a practical problem associated with it. It is well-known that sidereal longitudes required for vedic are generally derived from tropical longitudes by subtracting the equinoctial precessional quantity (ayanamsha) from those. Depending on the drummer one follows, these "corrections" could differ from each other by up to a couple of degrees or more. Obviously, a planet that is near the cusp of signs is very likely to turn out to be the youngest (least longitude in the sign) or the oldest (most advanced longitude in the earlier sign), based on the ayanamsha value chosen. The potential for error, therefore, exists and must be kept in mind in order to avoid falling in the trap. The personal planets indicate the 'self'. Many astrologers tend to describe people as being primarily of the nature of any one planet (a martian or jupitarian person!), but in truth, such pure types are rarely encountered. Most of us embody the essence of several planets and these qualities are hopefully blended and expressed in a harmonious manner. When the blend is not harmonious, personal chaos could surface as a 90 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 discernible trait, neuroses or worse. When the personal planet is in a benefic house (angles, trines), the stronger it is the better. The planet should also be well-supported by other benefic planets (lords of 1, 4, 5, 7, 9, 8 and 10th houses) in the chart so that it can ride the 'waves' when they come crashing in. The stronger these planets are the smoother one’s life generally is. On the other hand, if the personal planet(s) be in malefic houses (6th, 8th or 12th), then there could be a lot of self-doubt, misery, pain and isolation in one’s life. When strong, the evil propensity of the planet generally increases. It stands to reason; therefore, that the personal planet will be weak in strength when placed in one of these houses - the major exception being a situation where the ascendant lord is also the personal planet. A weak ascendant lord in the 6th, 8th and 12th could reflect a propensity to chronic sickness, lack of mental peace and confidence or self-worth, low self-esteem, self-imposed limitations and trepidation, or else reckless actions and self-inflicted danger, damage and loss. Typically, people with the ascendant lord in the 6th house can look forward to a lot of self-exploration as they work through self-doubts in order to regain/enhance their self-worth. The sign/house in which the personal planet is found can color the outlook of the person regarding the issues that (s)he considers important in life, either by necessity or by being cast in a certain role by force of circumstances. The adaptability/adjustment potential of a chart can be revealed by noting the nature of the planet and that of the sign it is placed in. A watery planet such as Moon is more comfortable in a movable or mutable watery sign (Cancer or Pisces), not as much in a fixed sign such as Scorpio, where it is debilitated. It is exploited to the best of its potential in the fixed earthy environs of Taurus, where the watery mental energies of the Moon are transformed from ideas that irrigate into actions or tangible products. No wonder the Moon is exalted in Taurus! Mars, on the other hand, is a fighter; it meets its challenge and shines in the confining saturnine sign of Capricorn (exaltation), but its dynamic fiery energies tend to fritter away in the movable and watery Cancer (debilitated). It becomes too easy and tempting for Mars in such a situation to blow off steam too frequently and the critical pressure necessary for meaningful activity never builds up. The other houses/lords that the personal planet(s) is associated with (by location, aspects etc.) indicate the issues that the nativity would need to tackle or be faced with during the lifetime. Indeed, the personal planets form the core of the horoscope and their linkages are necessary to give fruitful experience in life. This is especially noted during the dasha periods of the planets that are associated with the personal planet or during its own dasha. The experiences are much more immediate, seeming important and more fulfilling regardless of the outcome. In a sense, one’s personal planet could be considered as one of the key planets that is involved in matters of karmic importance. This is obviously escalated many folds if inherently karmic planets such as the lunar nodes are associated with the personal planet. It is often difficult for those new to astrology to hone in on the key areas in a chart that so much resembles a maze. Concentrating on the personal planet(s) and other planets associated with these could provide a crucial starting point to focus one’s delineation upon. The most important experience in a person's life is that which touches one’s self and "self" is essentially what the personal planets represent. 91 CHAPTER XIV: LUNAR NODES IN JYOTISH (Originally published in RISING STAR, the Newsletter of the Mensa SIG) Conspicuous by its absence from the vedic astrological repertoire, is the significance that is generally attributed to the Sun-sign in tropical astrology which is practiced in many parts of the world. Some perhaps carry it too far, at times causing genuine unease in serious astrologers who detest being 'cornered' by illinformed individuals and unfairly expected to defend what is known as "Newspaper" astrology that is based on the Sun-sign; It goes without saying that this represents just a mere glimpse into the potential importance of the Sun-sign. Why did the Sun-worshipping Indians, who propounded the vedic system of astrology, choose to stay away from a more extensive consideration of Sun-signs has always struck me as being a mystery. They decided, instead, to hold the Moon in prominence. The Moon-sign has a similar status in Indian astrology as does the Sun-sign in western astrology. The Indian newspaper astrology is based on the Moon-sign and it is considered as a personal sign of great importance there just as the Sun-sign is in the west. Incidentally, the ascending sign has the highest significance in 'serious' vedic astrology, even more than the Moon sign. Obviously, because the vedic astrologers of yore thought that since the ascendant changes more frequently (hours) than the Moon (days), on a given day, there would be fewer individuals who would share the ascendant than the Moon-sign, and hence the ascending sign was probably considered as more 'personal' and "individualistic". The ascending- and Moon-signs also play a significant part in the delineation of planetary combinations or yogas. Transit influences are primarily considered from the Moon sign for timing of events. The lunar chart is the major one that is utilized in "horoscope matching" (synastry). The popularly used vimshottari dasha system is, of course, a system of lunar progression and is utilized for timing by most vedic astrologers (there are other dasha systems of lower frequency of usage, many based on the Moon, some not). Since the major system of assignment of planetary periods that cover different parts of life of an individual, it makes sense to use the lunar horoscope for ascertaining transit effects. Hindu mythology describes that at the beginning of creation, the 'divine' and the 'demons' decided to join hands and churn the "ocean of milk" (milky-way?) and while they were doing that came across many treasures and other 'goodies'. Towards the end, the jug of nectar that could immortalize anyone, emerged. The gods started did some quick and rapid thinking as they did not want to let the demons drink any of the nectar. It is interesting that in hindu mythology, gods are generally depicted as intelligent, scheming and often manipulative, whereas the demons are usually the intense, single- minded, somewhat stupid kind (tamasa or dark qualities!). Anyway, cashing in on the weakness in demons, Vishnu (one of the divine trinity that stands for the good things in life and is responsible for nurturing and maintaining the creation; the other two being Brahma the creator and Shiva the destroyer. One notable quality of Vishnu is his ability to change shape and form at the drop of a leaf!), changed into a beautiful enchantress (mohini murti, one which entices, distracts, causes an illusion and hypnotizes!) who distracted the demons while the gods lined up quickly to get their fill of the nectar. Now, the Sun and the Moon noticed that one of the demons had sneaked into the 'Divine' queue (displaying an almost godlike behavior!) and they tattled. The demon was beheaded, but having received the nectar already, the head and the body continued to live. The head is known as Rahu while the rest of the body became Ketu. These continue to roam around the universe and try to eat (eclipse) the two snitches (Sun and Moon) who told on the demon. 92 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Though they are primarily out to get the Sun and Moon, the nodes do not miss any trick to get the rest of the planets as well. When all the planets (Sun to Saturn) are flanked between Rahu and Ketu, it generates what is known as the Kala-sarpa (The deadly snake! Kala has many meanings including black, deadly and TIME) yoga, which brings about confinements, limitations and other troubles and is not a coveted thing to have. Another combination is the Chandala yoga which is formed when the nodes are conjoined with Jupiter, essentially robbing Jupiter of its propensity to do good and to bring about expansion. This combination, like any other, must not be taken too literally. The strength, location and ruler ship of Jupiter have a major say in deciding the final outcome. This point has not been emphasized enough in most texts, and can lead to major discrepancies and even misinterpretations in a reading. There are also some exceptions (aren't there always?) such as Ketu being in the 12th house with Jupiter, particularly for Aries, Leo and Capricorn ascendants when the combination is desirable for matters pertaining to spiritual progress. Though they presumably emerged from the same body, Rahu and Ketu seem to have developed independently in different ways. Rahu is more of the nature of Saturn, meticulous and rigorous, sneaky, manipulative, vicious and vindictive, with sharp eyes and indolence befitting a twenty pound feline. These qualities seem to tie in nicely with the fact that Rahu is the head of the beheaded demon. Ketu on the other hand is more like Mars, explosive, energetic, aimlessly rushing about, bumping into things (poor headless thing!), interfering, fast, religious, fanatic etc. Both nodes have a common propensity to pull veils over one’s eyes. They are not called shadowy or foggy planets for nothing. They also tend to bring about very sudden turn of events and can cause a very rapid ascent followed by a matching fall, and vice versa. Another peculiarity of the nodes is their "black-hole" effect. Any planet that is conjunct with nodes gets its qualities and energies sucked out of it. The "empty-shell" effect is particularly seen during the dasha periods of the planet. The lack of energy and the disinclination and a-motivation are unmistakable. This is often seen in combust (conjunction with Sun) planets as well. However, while the Sun takes care of things pertaining to the conjoined planet, generally, during its own dasha, the nodes do not show such benevolence. Not only does the individual suffer during the dasha of the conjoined planet, but also during the dasha of the node. The nodes assume the character and lordship over the house they are located in. There have been specific signs that have been described in texts, attributing certain lordships of the nodes over signs and depicting the signs they are strong or weak in, but many astrologers, including myself, do not consider nodes to have any favorite (or otherwise) signs! During the dasha of the nodes some degree of helplessness and lack of control over people and events can be noticed. Things happen suddenly, unexpectedly and in some such a situation leads to a sense of a "free-floating anxiety". In a few, the nervous energy practically "buzzes" alive and a certain element of paranoia, a certain subtle to not so subtle "difference" in interpreting normal cues becomes very visible. Sudden turns of events, failure of communications at several levels is marked. In some there is also the feeling of the element of "time" playing a major role. There maybe a "connection" established with events and persons from another time. Obviously, not everyone faces these effects to the same degree, but for some it could be a cherished person or object lost for years, for others it might feel as if events from a different lifetime are involved or are being reactivated. Indeed, this brings up a very interesting point of the nodes representing "karmic debts". Nodal positions give an interesting window into the karmic ledger of an individual and must be thoroughly examined by astrologers interested in this very interesting and unique area. Particularly so, in charts where the ascendant, ascendant lord and Moon are related to the nodes, by 93 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 conjunction or asterismal/dispositor associations. One occasionally comes across references to certain houses in a horoscope being of more 'karmic' significance than others; however, if we think about the issues a bit, it would appear that practically any house could have karmic ties or signify karmic repercussions. The wealth in the second house, the courage in the third house, the mother and happiness in the fourth etc., all could be what they are in the current life due to karmic influences. However, two houses, the fifth and ninth are sometimes referred to as the key houses for karma, the ninth showing the karma that is ready for the picking, while the fifth indicates the karmic actions that need to be handled now to avoid paying the Piper later. This has tremendous implications in remedial astrology. The fifth (from the ascendant and the Moon) is the house that must be studied for designing an efficient karmic game plan, the planets therein, the lord of the fifth house, its dispositors and associates could tell a lot about this matter. Since nodes have a tendency to bring in karmic influences into play (other planets do too, but nodes mobilize things unexpectedly and so the impact can be tremendous and is generally hard to miss). If nodes are associated with the fifth house, with the fifth lord or dispositor of the fifth lord, then situations would arise in the life of the individual when she would be forced to take actions and decide about things, on the spur of the moment, that would have future implications and repercussions. The periods, when these sort of situations could occur, would be of the nodes or related planets and could help in indicating the time when such an eventuality might arise. As they say, to be forewarned is to be prepared. My impression is that in the here and now, we are exposed to opportunities that are a mixed bag of events, some of which are predestined while others are amenable to free-will. The nodes can thus be regarded as our enemies, or as teachers, depending on our perspective and our perceptual and conceptual distance from the scene of events! 94 CHAPTER XV: LINKING THE TRINES (Originally published in The ASCENDANT) The very mention of vedic astrology or jyotish brings to mind the major tenet of Hinduism (the religiocultural climate in which vedic astrology emerged and grew), the concept of Karma. Karma can be brushed aside, brusquely as an over simplistic "eye for an eye" law, dripping with fatalism, or more realistically it may be held as a law that one invokes with total self-choice leading to self-imposed challenges that ultimately lead to one’s growth as the consequence. The pain of climbing steep hills is often rewarded by the heavenly view from the top! In jyotish, the three trinal houses, the first, the fifth and the ninth depict the tripod on which rests one’s sense of worth and fulfillment in this lifetime. Should any of these be unduly weak, an imbalance arises. Trines are benefic houses. When their lords conjoin with the lords of the angular houses (1, 4, 7 or 10), a regal combination (rajayoga) ensues, imparting strength, prosperity and joy to the nativity. With the first house indicating the nativity or self, the fifth house rules over karmic investments, deeds that can be done now to improve one’s spiritual lot in the future times. The ninth house, on the other hand, indicates the karma that has already ripened and, good or bad, the fruits would be harvested in this lifetime. Little wonder that the 9th house often indicates one’s fortune or luck. Since we are harvesting what we sowed once, it is easy to understand how one can 'make' one’s luck, in a time scale that stretches across lifetimes. Today's destiny was yesterday's free-will. The creation of luck for future lifetimes is, therefore, aptly designated to the fifth which is the primary house of creativity and creation. The fifth is the house that describes the optimum map of approaches and actions to be taken during this lifetime. Should the ninth house ruler be strong, well placed and well associated with regards to the ascendant and its lord, in friendly asterisms, and devoid of malefic influences and aspects, the nativity can be expected to lead a happy and even a charmed life. Challenges, obstacles and loss are indicated if the ninth lord is associated with the planets ruling the 6th, 8th or 12th houses or if the lord of the 9th is placed in one of these 'malefic' houses. The ninth lord situated in the eighth house with the lord of the first house indicates selfimposed obstacles which can subject one to confining situations of a physical or mental nature and even major reversal of fortunes in life. This is because not only is the combination in a malefic house (8th), but also it is in a house that is 12th from the 9th house. The 12th being a house of loss, the indications of the 9th house are adversely affected and loss incurred due to one’s wrong decisions. A significant principle of vedic astrology that must always be kept in view is the examination of the house that is as far removed from the house under study, as the latter is from the first house. Since the fifth house is the ninth house from the ninth, it would always be a secondary house to be studied when one’s fortune and luck are being studied. Similarly, the ninth is the fifth from the fifth house and thus becomes a secondary indicator of the strength and associations of the fifth house. The fifth is third from the third house and thereby, we see the link between actions and courage to carry those out (3) and the building up of future karma (5). One’s father (figure), teacher (guru), long travels, spiritual growth, higher education, higher communication are some of the other things that can be examined from the 9th house. One meets with one’s spiritual and other significant guides during the periods of planets that are in the stars of the lord of ninth, in periods of the lord of ninth or of associated planets. The association could result from either being aspected by the planets or by being in their signs or stars (see earlier articles for details). 95 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 It is of interest to note that in the universal (Aries ascending) horoscope, Sagittarius, the sign ruled by Jupiter is in the 9th house while Gemini ruled by Mercury is in the 3rd. The 3rd (and Gemini and Mercury) rules over communications of the usual and normal kind, whereas, the 9th indicates communication with higher life forms and spirits. Psychics, channels and others who communicate with the spirit world function better and more reliably if their 9th house is fortified. Dasha periods of the 9th lord (or related planets) increase one’s spiritual inclination and the 'inner communication' generally improves. As is true for the indications of any other house, the stronger a link there is between the 9th and the 1st, the more emphasis and significance there would be of the experiencing of the issues pertaining to the 9th house in the person's life. Such a link is a powerful tool that indicates some of the specific 'tasks' and lessons that one faces in the current lifetime. The ninth house is a major influence that indicates or underwrites whether our dreams will ever become real! 96 CHAPTER XVI: HORARY ASTROLOGY AND K.P. Inaccurate or uncertain birth times, misrecorded, unavailable or forgotten birth-dates (in countries where birth certificates are not issued, required or in vogue; also in the case of very old people or in the case of celebrity horoscopes) and situations where a birth time is hard to decide upon (lost objects etc.), need not make us throw up our hands in despair. In situations like these, we can use horary charts. These charts are generally drawn for the moment when a question is asked and the chart then is utilized for studying and analyzing the specific situation or event that forms the basis of the question. A plethora of options and several methods for casting and delineating horary charts exist in the various flavors of astrology that are available around the globe. Parashari, the major system of astrology practiced in India is faintly similar to classical western astrology in the symbology and building blocks used, with some differences as well, such as the use of the sidereal zodiac divided into 12 signs and 27 asterismal divisions or lunar mansions. The vedic system is lunar in its orientation. It supports unique systems of lunar progression and transits, for timing of events, and techniques for measuring strengths of planets etc. The system relies heavily on planetary associations and combinations known as yogas. The rising degree represents the house-mid and the three popular house systems used are entire sign as house, equal house division and Shripati's system which is identical to the MC-AC, AC-IC quadrant-trisecting method after Porphyrii. It recommends using a chart drawn for the moment when the querist (client) approaches and poses the question to the astrologer or when the question is received by the latter. The moment of formation of the question in the querist's mind is similar to conception, whereas, its physical manifestation in the form of a spoken or written question is akin to the "moment of birth"! By that token, the time at which the astrologer reads a horary query in an E-mail or message on an on-line service would probably be a better epoch for drawing the horary chart, rather than the time of posting of the message/email. Some might argue that the time when the query was posted was the moment when the person was thinking intently about the issues involved and perhaps a chart drawn for that moment might better reflect the outcome of the query. If classical wisdom can be relied upon, the recommendations are clear. The moment of transfer of the information to the astrologer is the key epoch. One way to test this would be through what is known as "mooka prashna" or "unverbalized questions". The client lets the astrologer know that there is a question and the astrologer figures out what it is about. A very interesting though rather 'stress- provoking' exercise. Two charts can then be drawn for each query, one for the time of posting of the "unposed" question (querist's coordinates) and the other one for the time and place when the email was read and analyzed by the astrologer. Repeating the exercise for say a dozen times or more would hopefully give an estimate of which epoch works better. Horary astrology received a major boost in popularity some decades ago when an Indian astrologer named Krishnamurty popularised a unique system based on the use of several interesting indicators such as planets ruling the weekday, the asterism that the Moon is in at the time of asking of the question and the ascendant rising at that instant. The system was claimed as capable of providing highly accurate readings and Krishnamurty acknowledged having received the 'method' in the form of a divine inspiration. He chose to use the placidian house divisions with these sidereal charts, a major divergence from classical vedic astrology; moreover, he placed the rising degree at the beginning of a house and not in the middle as is practiced by other jyotishis. His 'system' also had another interesting twist. Since the zodiac can be divided into 249 divisions, each ruled by a sign-lord (one per 30 deg), star-lord (one per 13 deg 20 min) and a starsub-lord (variable dimensions, 40 min to 2 deg 13 min 20 sec), he often asked clients to provide a number between 1 and 249 which he used to determine the ascendant in a chart drawn for the moment of the query 97 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 (planetary longitudes were calculated for the moment). A client providing a number that was outside this range was told that the venture would not be a success! Through KP, as the method was called (Krishnamurty's Paddhati or Procedure), Krishnamurty revealed and revived a very important fundamental concept on the Indian astrological scene, that of the role of asterisms in chart analysis and particularly by refining the use and improving the usefulness of the vimshottari dasha system of timing. He must be commended for that, even though his system remains a somewhat controversial approach for many main-stream jyotishis. The system is essentially not very different from that used for delineating any other chart as per vedic parlance. The chart is drawn by using either the numerical representative for the ascendant, or for the epoch of the query. The planets in both cases are calculated for the moment of making the query. A list of significant planets are drawn; the planet ruling over the weekday, the lords of the signs, stars and subs of the rising degree (ascendant) and the Moon. The ascendant is taken to represent the client while the seventh house represents the astrologer. When the astrologer also happens to be the querist, it is interesting that at times this is indicated in the chart itself in terms of 'connectivities' between the two representative houses. Next, the house/houses pertaining to the question are examined and these are checked to see if they agree with the significant planets. The success or failure of the undertaking then would be indicated by the mutual agreement or disagreement between the planets. Things such as friendship (or lack thereof) between the planets concerned, their association with each other by aspect, any beneficial combinations (yogas) between relevant planets and the strength of the planets are taken into account. An examination of the vimshottari dasha is then made and this is used, in addition to transits of the significant planets and stars for estimating the timing. Situations where the indicators are fewer and clear, the outcome can be expected to be better predictable. If too many conflicting influences exist, there is usually reason to believe that the issue is riddled with problems. In his writings, Krishnamurty gave numerous examples of things such as longdistance phone calls. This might amuse the western reader who is used to dialing a number and expecting to get through right away. In India of years ago, before direct dialing became available, one had to place a call by 'booking' it through an operator and then wait and wait and wait, often at the post-office because most people did not have personal phones. It was a big deal for most and Krishnamurty used it to test his system. Perhaps we can emulate Krishnamurty's experiment with our postal-mail, these days! Krishnamurty enumerated in his 'readers', houses that are involved in determining and examining different areas/issues in life. I am presenting a tiny sampling here which may be utilized in addition to the more extensive lists presented elsewhere in this manual, taken from standard mainstream jyotish texts, all of which can also be used for horary purposes: Health issues - 1, 6, 8 houses Income - 2, 11, 10 Children - 5 Love affairs - 5, 7 spirituality - 9, 12 Expenditure - 12 Litigations/insurance matters - 8, 12 Siblings - 3, 11 Home, property etc. - 4, 8 98 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Education - 5, 9 Communication, letters etc. - 3, 11 Business/interview - 7 service/working for others - 6 fame/profession - 10 spouse - 7 family, wealth - 2 pets/animals - 5, Venus Mystery/intrigue - 8, nodes of Moon Once an indicator is decided upon, its situation in the horary horoscope is examined and basing on the positions and the mutual relationship between the star and sub-lords, success or failure is assessed. Generally, if the sub-lord is in an angle or trine from the houses ruled by the star-lord, success is indicated, whereas, if the sub-lord is in the 6th, 8th or 12th from the house under examination, then delays, obstacles and failure may be expected. Sometimes, the nature of the signs and planets involved gives a clue about the rapidity with which the issue would progress to a culmination. Fixed signs, earthy influences, retrograde planets and planets such as Jupiter (if malefic) and Saturn generally indicate delays, Sun, Venus, Mars (if benefic), Moon and Mercury represent speedy progress. The nodes (Rahu and Ketu) add unpredictability and suddenness, and generally result in uneven progress in the matters at hand. When the question is posed, it is recommended that there should not be any distraction and the querist should meditate on the question for a while, examining all known aspects of it before verbalizing the question. Clarity, sincerity and seriousness of intent when posing the question is probably rewarded with answers that are of a kindred nature. The reasoning behind this is remarkably similar to that applicable to other kinds of divinatory procedures. The sincerity of the querist must first be examined in order to determine if the chart would hold well and represent the process adequately or not. If the two houses (1 and 7) are strong and well connected, then the communication could prove to be fruitful. A similar positive connection between the first house (querist) and the house representing the matter under query are strongly connected then the query was sincere and has a higher chance of being analyzed positively. This is important, because even if the query is about an important matter, the querist may not believe sufficiently in astrology or the astrologer and this would be reflected in the chart and could lead to a 'noisy' imprecise reading. The likelihood of this is much lower in a professional situation where a cost is involved and the idly curious are screened out to a large extent. It is not very useful to do an a posteriori analysis of a horary epoch. This is because the transits under which the analysis would be carried out would be different from the original epoch and would influence the reading. Both the astrologer as well as the nativity must together be in the same astrological environment (horary epoch transits) for the horary phenomenon to work efficiently. 99 CHAPTER XVII: SUNSIGNS AND MOONSIGNS, THE SNAPSHOT THAT ISN’T! And, now for a little 'break', let us look at jyotish through tropical 'glasses'. Those who are more familiar with their tropical SUNs, here is an easy way to look at your tropical sunsign from a vedic astrology perspective. The vedic or sidereal zodiac is roughly 23 and a half degrees behind the tropical zodiac. In other words, if a planet is between 23 degrees Aries and 23 degrees Taurus, it would be seen against the constellation of Aries in the sky and hence would be in the sign of Aries according to the sidereal zodiac. This is why some people call the sidereal zodiac as the WYSIWYG zodiac. If it shows up in the sky against the constellation of Scorpio, it is considered to be in the sign of Scorpio! Please do not take the following capsule readings as exhaustive. There is a lot more that can be studied from a chart using the full spectrum of JYOTISH or vedic astrology techniques. But, let us look at what your SUN tells you! So, if your tropical natal SUN is between: 23 ARIES & 23 TAURUS: Regardless of your gender, you may find that you tend to be cast in the role of a 'father'. You like to be the protector and the daddy but find it a bit difficult to give sustained nurturence (which stereotypically, mothers tend to provide more easily). Some of you may find that your parents (particularly your father) find it easier to accommodate in the 'child' role with you as compared to with your other siblings (unless they have Sun in Taurus too!)? Do you like to 'play' with wood and wood- or other projects of a structural kind? 23 TAURUS & 23 GEMINI: Emotions and inner thoughts are best locked in sturdy containers, would you agree? Do you find yourself often telling your parents how you would run things if you were in their shoes? Your mother in some ways holds the key to your soul? You really want to give her that special gift that she always wanted and in time, you probably manage to do so. There is a Sunniness in your soul that really perks up you and those around you when times turn 'cloudy' and gloomy! 23 GEMINI & 23 CANCER: You were more a daddy (parent) than a big sibling to your little brother or sister, weren't you? Or to a friend in school perhaps, if you did not have siblings, or at work. You don't really like traveling and you generally do not like to initiate things (particularly travel plans) in a hurry. Communication comes easily to you and you are very effective when talking about something that your heart is really into! SUN BETWEEN 23 CANCER & 23 LEO: Yes, you like to take care of your home, possessions and family. But you really enjoy these when taken in little doses, taken many times -- make that as many times as YOU want to. You can be passionately clannish though, even territorial, hopefully in a positive way. And the territory does not stop at your natural family or clan. You like to be depended upon, but it has to be your way. You don't like to give advice that is not paid heed to by others! 23 LEO & 23 VIRGO: You are the source of light -- you let others worry about the shadows around your feet. So what if the shadows happen to be there right under your nose. But that is just your outward appearance, at times. You need to go over plans, routines, rituals over and over again. Obsessiveness comes easily to you, so does rigidity that naturally follows so many repetitions. However, your rigidity is not because you are inflexible. It is because you are sure about the issue, after all those endless repetitions. There is a very insecure child in the very core of your soul. It hurts easily and very badly. No wonder you keep it so well protected in so many ways with so many barricades and more around it! 100 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 SUN BETWEEN 23 VIRGO & 23 LIBRA: You share some of the repetitive rituals that your neighbor (Virgo) practices. However, while s/he cannot let go, you can. You can suddenly sit up in the middle of repetitions and just walk away from it. There is a certain unpredictability about you. Your expenses and losses are areas where you find that you have very little control over or timely foresight about. You have a bit of difficulty in accepting something that is foreign to your framework -- peoples, ideas, cultures, way of doing things, etc. 23 LIBRA & 23 SCORPIO: More often than not, you might have had to work harder than others in order to earn a living. Rewards don't come very easily or without extracting a price. You have many friends but either you tend to ask their help a bit too late or do not ask at all. Then you wonder why you were not helped in time. There are times when you might feel really 'low' and have often been helped at such times by a very special significant relationship in your life or a friend. 23 SCORPIO & 23 SAGITTARIUS: Whether you see yourself as a beacon or not, you often spread light and cheer. Darkness attracts you, and your journeys into those corridors can tend to eventually help others. Curiosity is overwhelming, and you might at times appear to be out rightly nosy. It is not as much the contents that attract you so uncontrollably, but the fact that they are hidden from sight. You did not last too well as a child on that December night, when desire and gratification must traditionally wrestle with patience. It was even more difficult because you couldn't bear to be caught dead in coming across as anything but cool and nonchalant. Did you find yourself falling naturally into the profession or vocation that was your father's? Or became responsible for fulfilling a dream project or something similar that he could not start or finish? SUN BETWEEN 23 SAGITTARIUS & 23 CAPRICORN: Relationship with 'dad' never was quite the same for you than it was for your peers. There was something that was not 'easy' about this relationship. Either there was too much that you found a bit overwhelming or conversely too little. Over the years, many of your deep thoughts, your current spiritual and philosophical framework increasingly reminds you of the presence of your father inside you and you reconcile more and more as better understanding emerges from the bed of feelings, the latter being not easily recognized or admitted! 23 CAPRICORN & 23 AQUARIUS: Do you remember your father as a generally strict individual that had a knack of teaching you through placing obstacles and subjecting you to confining situations, not necessarily physically, but situations where limits and hurdles were prominent. Is life generally felt as bringing more challenges followed by a definite reward as you continue to complete lessons successfully? Do these obstacles, these limitations faced by you have tended to make you more sensitive and constructively helpful towards similar situations faced by others that are learning the same ropes as you once did? Do you find yourself involved in ongoing, complex projects and situations and feel reasonably comfortable in those? SUN BETWEEN 23 AQUARIUS & 23 PISCES: Relationships have not been a bed of roses for you, often because of a tangible, physical reason as opposed to temperamental differences or subtle differences. There could have been control issues as well. You have a problem with boredom and anything that becomes a habit or routine can bring you to revolt at times. Then things tend to go well for a while. You are sensitive about freedom and rights and find yourself easily attracted towards causes such as those. 23 PISCES & 23 ARIES: You smell competition and your spirit soars high. You do not like to be ill and it bothers you when you do. You do not like people sympathizing and fussing over you regarding health 101 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 matters. You view that as a show of pity on their part. That certainly gets your goat! How does this thing work? In this last reading, for instance, we are looking at the tropical Sun placed between TROPICAL 23 Pisces to 23 Aries. In other words, the Sun is in Sidereal Pisces, because the Sidereal zodiac was almost 23 degrees behind the Tropical zodiac when you were born (assuming that most of you folks are between 26 and 55 years in age). In this case, we would visualize a chart, that has Pisces rising and we would look at where in this chart is Leo located. In this example, Leo falls in the 6th house and so the Sun in sidereal Pisces is experiencing the effects of the sixth house lord placed in the ascendant. Using the building blocks of VI house attributes, such as enemies, illness, service to others, sensitivity, and those of Sun itself, we can synthesize a reading. AND NOW FOR THE TROPICAL MOON 23 ARIES TO 23 TAURUS: Your mother (or equivalent others) and the home you grew up in? Very significant and keep coming up again and again? By now, you must have figured out that this is really looking at those with Moon in sidereal Aries. Moon is the lord of the fourth house from Aries. Hence, the emphasis on mother and home. 23 TAURUS TO 23 GEMINI: Siblings (possibly the younger ones) are your biggest source of pain and joy? Initiating an action proves to be your biggest challenge as well as a self-booster? MOON BETWEEN 23 GEMINI AND 23 CANCER: Of course, you are doing it all for the clan, but having a neat little nest egg is very important for you. Can't relax until that little detail has been attended to. And you really don't like people nosing around and thumbing your very 'own' bric-a-brac! 23 CANCER TO 23 LEO: You are the source of light -- you let others worry about the shadows around your feet. So what if the shadows happen to be there right under your nose! 23 LEO TO 23 VIRGO: Are you sure you have worked out the contingency plan thoroughly, just in case things don't work out and you sustain a loss? Maybe going over it all, one more time wouldn't hurt! 23 VIRGO TO 23 LIBRA: You share something with the Cancer, the attention towards the cash-inflow part. The out-flow is not 'your' problem, really, for hey, the next month is right around the corner. And there is always plastic, of course! MOON IN 23 LIBRA TO 23 SCORPIO: Somebody has to do the job beautifully and perfectly, and you appointed yourself to do that. Are you happy now that you are in the middle of it? 23 SCORPIO TO 23 SAGITTARIUS: Your 'father' is where your emotional buttons lie, yes? Or is it a father figure, or perhaps a teacher? Ah, the spirit soars as the prospects for a long journey, the salty smell of the sea, of freedom, and the prospects of exploration lights up your eyes. The siren song of distance, remoteness, adventure, the unknown! 23 SAGITTARIUS TO 23 CAPRICORN: Ever traveled without insurance? Did you return with white hair and a vacuous little pain in the stomach? Any inheritances coming your way? Obstacles really get you frustrated? How about working in situation where much is hidden, and you are expected to receive 102 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 information on a 'need to know' basis? 23 CAPRICORN TO 23 AQUARIUS: Behind every great person (YOU, obviously!) is an even greater person, often a spouse or equivalent, would you agree? Acting cool and collected on the outside, doesn't your spirit break into a Sunny smile inside when you go out and get to show your stuff, be it in a party, while giving a lecture, a fund-raiser, making a presentation, and get complimented profusely? MOON IN 23 AQUARIUS TO 23 PISCES: You smell competition and your spirit takes a big nose-dive -often your body expresses any fear, any anxiety existing deep within, first, before the rest of you even experiences it. Enmity or discord, either overt or even more so when they are covert or anticipated, really press on your buttons, don't they? 23 PISCES TO 23 ARIES: Do your biggest emotional 'buttons' happen to be connected with matters and issues pertaining to children, childhood and your pet projects? 103 CHAPTER XVIII: THE VEDIC HOPSCOTCH In vedic astrology, the third and fifth houses share certain common properties. Likewise, both the eighth and the third houses must be studied when examining one’s longevity? Before we get deeper into this, a brief refresher on the houses in a vedic chart might be in order. Vedic astrologers consider either the entire sign as one house or utilize the equal house division. Unlike tropical astrology, which considers the cusps and rising degree as the beginning of a house, vedic astrology places the rising degree (and subsequent cusps) in the middle of a house. The cusp in the tropical house is like a doorway, whereas, in the vedic system it is a candle burning in the middle of a room, spreading its light all around itself. Many jyotishis (vedic astrologers) utilize the whole sign to represent a house because it gives very satisfactory results, especially when considering yogas or planetary combinations. Vedic houses are counted from the sidereal sign rising on the ascendant. In a chart with Aquarius rising, the entire sign of Aquarius constitutes the first house, while Pisces falls in the second. The next house in this scheme is Aries, the third sign counted from the Aquarius ascendant. Some of the issues ruled by the third house include, communication, siblings, courage, effort, intelligence and the tracheobronchial tree, etc. Now, if we count the third house from the third house, we would arrive at Gemini, the fifth house in the Aquarius rising chart. The fifth house being the third from the third house, shares a symbolic similarity with it. In vedic astrology the fifth house may be utilized as a secondary house for studying issues that are primarily attributed to the third house. To give another example, the eighth house is considered as the primary house of longevity in vedic astrology. Counting eight houses from the eighth house would take us to the third house. Hence, the third would become the secondary house that must be considered when examining the eighth house issues. Therefore, as a general approach, a house (B) that is as far removed from the primary house under scrutiny (A), as A is from the ascendant, also holds sway over matters ruled by the house-A. This is known as the "Bhavata-bhavam" principle, a powerful approach that is widely utilized when delineating a vedic chart. Bhav in sanskrit means simply "house" or a shelter where one lives. New students to vedic astrology often get overly excited by all the various techniques that it offers. Spoiled by the luxury of being able to calculate all the factors and parameters in a flash using readily available software, many of us never really explore and exploit the wealth of information that a basic sign or rashi chart can yield. Unfortunately, many of the students of vedic astrology get so tangled in the skeins of umpteen divisional (varga) charts, mathematical derivatives and a variety of dasha and transit systems, that they lose sight of the fact that the rashi chart forms the prime basis of all delineations and everything else is really the icing. Although seemingly utilizing more and intricate variables that their software churns out, they are actually working with these more superficially and in a 'hunt and peck' style. Utilizing the bhavatabhavam principle gives us a fresh and very effective way of looking at the good old 'ho-hum' sign chart. Some interesting relationships emerge when viewing a chart from this new perspective. For instance, note that the first house is unique, because no other house in the chart can serve as its representative or be its secondary indicator. The first house counted from the first can be none other than the first house. However, the first house happens to be the seventh from the seventh house. Anything that connects these two houses has my unwavering support. And while we are talking about spouses, let us not forget that the fourth (mother) from the fourth house happens to be the seventh. Some spouses might carry this a bit too far, but in many cases (male nativities, obviously), anecdotal evidence exists that such is indeed true. It certainly casts a new light on the very 'interesting' relationship that often exists between the two people represented by 104 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the fourth and seventh houses! I consider the trinal houses (1, 5 and 9) as forming the stabilizing tripod in any chart. Rarely does one come across a chart of someone with accomplishments where the trinal houses are not strong. Little wonder that in the divine scheme of astrology, the ninth happens to be the fifth from the fifth, while the fifth is the ninth from ninth. Both of these houses are closely linked with elements of karma, the ninth generally showing that which has already fructified, thus reflecting a measure of our luck or destiny, while the fifth indicates our ideal course on the karmic path, the distant future that we can create, and our tasks during this life time. However, these bound are not sharp. The fifth house is also considered by some as an indicator of poorvapunya, especially in the matter of having good children or not. Poorvapunya refers to good deeds done by the individual in past births. A strong and beneficially-disposed fifth house indicates one who has a good and clean past record and by virtue of that, is likely to stay true to the righteous path ahead. The eleventh house shows our gains, and earnings and we know that our luck (ninth) does have more than a modicum of say in that matter. The ninth, you shall notice as you hop-scotch around the horoscope, is the eleventh from the eleventh! We do run into a bit of trouble when we apply the dictum to the twelfth house. The eleventh house rules over our gains, and the twelfth rules over our losses. But the secondary house of loss (the twelfth from twelfth ) happens to be the eleventh house. It is true that we cannot really lose that which we have not gained, so the two houses are connected, and there is the aspect of investment, where an initial separation or 'apparent' loss is involved. The logical link is not as satisfactory between these two houses, when compared to most other bhavata bhavam house pairs in a chart. The treatment of the ELEVENTH house, our theme for this issue of The Ascendant, is a bit enigmatic in vedic astrology. The gospel wisdom maintains that any planet that is located in the eleventh house would be beneficial to the nativity, and there is the undeniably vital importance of the $$ product $$ of the eleventh house in helping us carry out our daily affairs. However, one comes across references in texts that do not consider the lord of the eleventh house as a benefic planet. Some even go so far as viewing with suspicion any planet that is conjoined to or associated with the lord of the eleventh house in a chart. From a spiritual perspective, the materialistic nature of eleventh house and its offerings in our life might indeed be considered as some of the worldly impediments and anchors that keep us from heading for the mountains in a quest for self-realization. However, a large proportion of contemporary applications of astrology are primarily aimed at the worldly person who must live in the world of materialistic goals and traps and work around illnesses while maintaining relationships and not losing sight of opportunities for betterment. From that short-sighted vantage point, a beneficial ruler of the eleventh house is essential for the person of the world. The planet ruling the eleventh house, during its dasha period, does tend to keep one a bit 'soft'. One tends to cling to the status quo, and to not rock the boat and make waves. Sometimes, all three at the same time. Some subscribe to the notion that given enough time, effort becomes unnecessary and everything tends to take care of itself. They remind us further that time is an illusion and, indeed, once we have tossed our timepieces out of our souls, effort does begin to lose some of its purpose! However, the areas of life represented by the planet that is associated with the lord of eleventh do tend to get affected during its dasha period. In the following chart with Capricorn rising, Mars, the lord of the eleventh house is placed in the twelfth house, while Jupiter the lord of the twelfth house is placed in the eleventh . 105 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 The planets that signify the gains and losses in this horoscope have exchanged houses. This is generally considered a combination for poverty. In this chart, Mars being the lord of eleventh house, also happens to be an obstructive planet (badhak) since this is a horoscope with a movable sign rising. Moreover, one would expect that Mars being the lord of eleventh house would adversely affect the nativity during its dasha period. In reality, the entire dasha period of Mars was very successful in terms of earnings and setting up of his own business. Moon and Rahu are the two planets that are associated with Mars. During the seventh house ruler Moon's period, the individual had 'problems' regarding his relationship with his wife, the issue primarily centered around their childlessness. Note that the fifth lord, Venus, is placed in the malefic eighth house and its bhavata-bhavam lord, Mercury, the lord of the ninth house [fifth from fifth] is in an adjacent sign from Venus. Planets in adjacent signs produce a situation where one planet is in the twelfth house from another and this 2/12 placement does not favor a full or timely expression of either planet. A natural malefic, retrograde Saturn aspects Venus from the second house. Saturn is friendly to Venus, but can often delay matters. Mercury as the malefic lord of the 6th house located in the ninth is afflicting the secondary house of progeny (ninth). However, it is also the ruler of the ninth house and is partly beneficial. A positive indication in this case is that the significator (Karak) of the fifth house, Jupiter, is aspecting the fifth house and is in an angle from the lord of ascendant (Saturn) and the lord of fifth (Venus). These indicate that there is likely to be delays in becoming a parent, but it is not something that will not come to pass. When several indicators point in the same direction, like this, one can be increasingly confident of the certainty of the effect. During the dasha period of Mars, he got an opportunity to start a business and also became a father. He did very well at his part-time business (as well as the day-job he was working at). However, soon after his Rahu dasha period started, he was swindled by one of his underlings which resulted in his losing the business and everything that he had earned from it. Deceptions of this kind are generally very typical of Rahu's influence. Rahu is not only in the twelfth house (loss), but it is associated with Mars, the lord of the eleventh house and badhak. The lunar nodes are often known to assume the evil promise of the planet they are associated with. The undesirable effects of Mars came to fruition in the Rahu dasha in this case. This chart illustrates several astrological principles. Firstly, it demonstrates that the twelfth lord and the badhak, which are generally held in suspicion, may not bring about troubles during their own period, but do affect the areas ruled by the planet associated with them in a chart. The effect may fructify during the period of the associated planet. The other thing that this chart illustrates is that the more the numbers of planetary indicators signifying an effect, the greater is the likelihood of such an effect materializing during a suitable period. 106 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- **************************************** * * (SA)R ** MA MO RA * * * * * * * * * * * * * * * * 11 * * 9 * * * 12 ** ** 8 JU * * * * * * * * * * 10 * * * * * * * * * * * 1 ** 7 SU * * * * * * * * * * * 4 * * * * * * * * * * * * * * * * 2 ** ** 6 ME * * * * * * * * * 3 * * 5 * * * * * * * * * * KE * * VE * * * ** * **************************************** 107 © All rights reserved, since 1980 11/1/1935 12:25 PM (IST) 9N58//78E10 CHAPTER XIX: ASTROLOGY, SCIENCE OR LANGUAGE? Astrology is a great way of describing our lives, and our experiences, small and big. From that perspective, it is closer to a language rather than a scientific discipline. I become uncomfortable on encountering glib statements purporting to depict astrology as something that can be tested and validated in a manner that would befit a physical science, like physics, chemistry or even biology. While, testing a theory may often be relatively easier in physics, this is more difficult to accomplish in a biological system because of the complex and multi-factorial nature of biological phenomena. Moreover, unlike a physical system, it is generally more difficult to pull apart a biological system and expect that the isolated parts would continue to function in a natural manner. Things become even less distinctly definable as we wander into territories that are non-physical, even in biology. A good example is psychology, the scientific study of the biology of mind, or sociology, which some call a scientific study of human chaos. These two disciplines share many common grounds as well as some of their ancestral roots and are 'descriptive' disciplines that incorporate the attributes of science and language. Little wonder that astrology fits in so comfortably into the shoe that psychology wears. Most psychologists would agree, as also would epidemiologists and sociologists, that most rules and procedures that give form to and hold together the body of knowledge in their disciplines work extremely well when describing a group or predicting the behavior of a cohort. However, when these rules are applied to predict the behavioral reaction in a specific individual, the level of certainty decreases dramatically. It is extremely difficult, if not impossible to predict how a certain murderer or sex-offender would behave, once out on parole, although a highly successful rate of predictive success might be achieved in predicting the average expected behavior in a group of criminals. On the contrary, accounts and experiences indicate that astrology seems to do a lot better when predicting or describing the behavior, traits, and reactions in individuals as opposed to masses or groups. Regarding astrology's performance as a reliable indicator in cohorts of individuals, Gauquelin's observations have clearly indicated that very few classical astrological indicators seem to hold up even half-decently in the light of scientific method when groups or cohorts are studied. Given that we all are individuals, such a variance between the physical and biological phenomena should not surprise one. When individuals are grouped and studied as a whole, the standard method of examination loses its resolving power since many intragroup factors begin to cancel each other out leaving a very emaciated skeleton of some sort of consensus. This is probably what happens whenever astrology is placed under the scalpel and microscope of science. Science being the driving force behind practically everything physical, our dependence on it and on its methodology is understandable. Many of us depend heavily in our daily life on the boons and bounties of science in one way or another. Science has made our lives easier, productive and comfortable in more ways than one and have given us the gift of time, although it has also increased the numbers of things we can fit into the additional time now available, and has also increased our burden of responsibility towards our surrounding environment. However, contemporary science while very capable of explaining much of our physical reality, falls rather short of the mark when it attempts to delve into the non-physical reality, starting with our very real thoughts and emotions that we experience and which are definitely not creatures of flesh or physical matter that can be touched, weighed, gauged, dissolved in acid or viewed under an electron microscope, but which are real and powerful, all the same. As we progress further into the realm of imagination and of subtle realities such as 'life-energy' (for want of a better term), science, our strong ally begins to falter and lets go of our hand. Many panic at this parting of company and declare that what cannot be tested by science or perceived by physical senses cannot be real. They forget that these 'unreal' thoughts and fancies are what sustain a multi-billion dollar psycho pharmaceutical industry, not to mention the psychiatry/clinical psychology establishments, self-help products, and on a more positive note all the 108 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 entrepreneurial innovators and inventors who have a creative spark to share with the rest of the world. Think of all the wonderful, tangible, material products that started out in the 'unreal' realm of mind as evanescent wisps of thoughts. Although we do see the effects and experiences that astrology describes as happening in our tangible and experiential reality, the energies and interactions that it works with live in the very realm which science finds so hard to reach into and explain. Science does not have adequate explanations and perhaps even the understanding of the reality that astrology works from; the scientific method does not have tools that can test the validity of astrology much less comprehend its modii operandi. This causes uneasiness in the scientist or the 'rational' astrologer and unless he or she can suspend judgment, his/her craft would invariably suffer from the self-doubts so raised. The other choice that remains available is to slam the lid shut on the box -whatever is testable, fits in the box and is deemed to be real stays, whatever does not conform to the known boundaries must leave. Even some scientists are uncomfortable with this 'blinders-on' approach in science, because many of the truly significant breakthroughs in science have had irrational and inspired beginnings, often coming to those scientists who while working on the bean-counting assembly line in their white labcoats did not refrain from taking a peek, now and then, out of the comfortable box that seemed to dictate and define their immediate reality and work. Beyond exploring for some very basic 'group' traits while utilizing the scientific method of examining collections of charts that represent a cohort, one of the problems that astro-experimentalists face is the fact that humans are extremely individualistic, even if something as basic as the variability in the thumb-print is considered. And this individuality, this 'variability', routinely shows up in the charts that we study very few of which are similar beyond a certain extent. This brings up the implication of the sample size that most astrologers have experience of. Let us assume that an astrologer intensively studies 30 charts a day, which incidentally would not leave time for much else, for 40 years. By the end of that period, s/he would have studied more than 400,000 charts, a impressively large number, but which represents only about 0.007% of the world's population at a given instant. If we factor in the total number of individuals being born and dying and adding those to give the total population that the astrologer sampled from over 40 years, the fraction would climb down another notch or two. If astrology was based on simple and discreet sets of rules, the sampling size would be more than adequate; however, it is not so. Astrology works through a weave of rules that interact with each other and increase the complexity of the situation further. Taking the specific example of gajakeshari yoga which is believed to be a very beneficial yoga, many astrologers tend to pin a lot of faith in it. A little pondering would reveal that with the Moon barely staying in a sign for 2 and a half days, the yoga would come into effect approximately 10 days each month and thus would exist in a third of all charts. Not all of these would be rich, famous or happy and we would need to look at the strength and relevance of the yoga in each individual chart with emphasis on the ascendant, dashas operating, etc. and the simultaneous presence of other yogas and arishtas that would fortify or nullify the expression of the gajakeshari yoga. A statistical study of these multifactorial processes that weave the fabric of astrology can be carried out, but the advanced design and execution of such a study would require the expertise of well-trained individuals and resources, that at present are fragmentary. Attempts to pull these together are being made at some places and this bodes well for the future of scientific examination of astrology. Given all of the above, it somewhat undermines the strength of the messages that painstakingly written research articles utilizing half a dozen or fewer charts try to bring across. This is not to discourage 109 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 such studies but a request to put things in perspective We can build-up our information banks only bit-by-bit, so none of what is being done must be treated as wasted effort or time. It is very difficult to gather authentic, well-researched birth-data and it is true that every set of six charts gets us halfway towards acquiring a dozen. However, we should be aware of the vulnerabilities of our tools and approaches. There is no such beast as a 'little science' or a "dash of scientific method". Both are illusions, probably a lot worse than the darkness that they are claiming to chase away. There is no easy answer. Quite frankly we in astrology are still at a stage of infancy; we are still amassing and sifting through mountains of data and techniques from the here and now, from yesterday, and it is a pathetic sight to see the newcomers to astrology being rained upon with a lot of "information" even before they can get a feel for the territory. Those who came to astrology a few decades ago had it easier. They did not have the luxury of computers, so they had the benefit of being able to spend more time per technique because back then the glaring and glittering department store of astrology used to be a tiny kiosk with a familiar, friendly face smiling at one. I hope I am not beginning to sound like some regressive technophobe who recently climbed out from under a rock and is issuing an urgent invitation to others for returning to the ways of yesteryears. No! I am all for technological progress, newer and faster techniques, but these must be continually evaluated to see if they are necessary and applicable. Quite candidly, I have not seen enough convincing evidence that the entire framework of astrology can be tested by scientific method, at the present state of the craft. Scientific tools and methods can be of immense help to us in cleaning some of the dubious clutter that we have created, amassed and inherited, but let that not give anyone the impression that Astrology is a Science. It remains very much a language, a means of communication. And if being a language is not good or 'high' enough for some, let us not forget that even Science needs to lean upon language and communication before it can make its living presence known, near and far! 110 CHAPTER XX: THE MELODY OR CACOPHONY OF THE SPHERES Jyotish would not be jyotish without a consideration of the variety of combinations of planets, signs, houses, and other astroindicators, which together carry a distinctive signature and often serve as a repertoire that the jyotishi looks up for consideration as part of synthesizing a jyotish reading. There are literally thousands of combinations that one can find in ancient books, combinations which can be basically categorized into two classes, the yogas which are indicative of good karmic performance and bring wealth, fame, status, happiness, welcome responsibilities and meaningfulness to one’s life. On the other hand, there are combinations that are negative and indicate karmic lessons, characterized by sorrow, loss, poverty, ill health, a life burdened by unwelcome responsibilities and hardship and a life that does not leave behind a particular mark on society. The positive combinations go by many names, such as rajayoga, dhana, mahapurusha, dharma-karmadhipati or lakshmi yoga, etc. There are also yogas that indicate influences on health and other areas of life. The nomenclature can be confusing at times. Ashubha yogas are the same as arishtas while shubha yogas are the same as what most people mean when they call a combination yoga. Although, puristically speaking, yoga merely means a combination, an association, a joining, without a value label attached to it in terms of being good or bad. For instance, the lords of the 9th, a trikona and 10th a kendra, trine and angle, signifies a raja-yoga which is capable of signifying that the nativity can potentially experience power and responsibility. Such yogas are dependent on one running a suitable dasha and bhukti of the strong and beneficiently disposed yoga-planets and preferably at the right time in life for full fructification of the promise that the rajayoga carries. On the other hand, an association between the lords of the dusthanas and kendras or trikonas is not good. There is also a third kind of situation where a malefic or evil planet can be relegated to a negative house and becomes a bestower of rajayoga. An example of this is the vipareeta rajayoga which is formed when (ideally) the lords of 6th, 8th and 12th houses all are placed in one or more of these three trika houses, one might say that in such a situation all the rogues are fenced in, in their territories and bring about good in a worldly sense to the nativity! The two popular software packages, Parashara's Light and Goravani Jyotish have the capability of identifying many yogas and can provide a canned reading for those. While remaining a very powerful and educational feature, this also brings to the fore the futility and woes inherent in doing piece-meal astrology. One would often note that there would be contradictory yogas in the same horoscope, say five wealthbestowing yogas and six wealth-depriving arishtas, often from the same book! If one were to just identify a few wealth yogas and did not take into account the poverty arishtas, then one could miss judging the financial position properly. This also brings to attention the pitfalls in knowing/remembering just a few yogas and applying those without due consideration. The software yoga feature if regularly used can be a good learning tool as over time, through repeated exposure, the jyotishi will begin to remember the various yogas that the software comes across in the charts. When studying the effects of a yoga, or arishta, one must not study these in isolation but examine how those planets relate to the rest of the horoscope. Are the planets natural benefics, or malefics? Are they functional benefics or functional malefics for the ascendant rising? Are the planets strong? Do they have any other distinguishing qualities? What about the other planets whose company they keep (associations)? Although wise jyotishis warn against not mixing different systems, if a dhana or wealth yoga is created by two planets which are also Jaimini atmakaraka (similar to ascendant lord in portfolio) and amatyakaraka (similar to lord of 2nd house in portfolio) then the likelihood increases of the yoga fructifying strongly. It is always useful to view a chart with both Parashara's and Jaimini's system and often there is crossconfirmation that can help one out of dilemmas and contradictory combinations that one runs across in a chart. This obviously requires some familiarity with both systems as well as practice and that can only come 111 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 over time while reading charts, and not merely books! Before one begins to juggle around with combinations, a thorough examination of the chart must be carried out with clear identification of the benefics and malefics in the chart, based on their rulership and other considerations that have been discussed in different chapters in this manual. Often, one finds that in the end, planets typically do not come out as unspoiled benefics or dire malefics. A combination of benefics in a benefic place would lead to a positive and helpful situation developing in one’s life, often in the periods of the participating planets or in the periods of planets that are associated with these. More often than not, there are situations when the mixed influences (some benefic some malefic) prevail and this can make the jyotishi's task that much more difficult, unless s/he has the planets identified for their attributes, quality and 'net-worth' properly. No yoga (or arishta) must be applied literally without taking its surroundings into account. Practically all software that attempts to provide interpretations and readings fails to do this and although some of the readings are uncannily on the money, if one uses these programs consistently in a large number of cases, soon, their inadequacy emerges glaringly with the 'Barnum' effect drum-roll. What is applicable in the case of the software, is also true for the jyotishi who utilizes this 'look-up' approach, mindlessly. This is not to take the qudos away from these marvellous helpers when properly used as tools for learning. Many yogas have been described in texts, gajakeshari, mahapurusha, rajayoga, and myriad others. It is puzzling when once in a while we come across charts which is bristling with yogas and yet the nativity is leading a rather ordinary existence. The reverse is true as well where a chart full of weak planets (Picasso's being a case in point) belongs to someone who is famous and leaves a significant mark in his or her field. The key generally seems to lie in the context of the yoga-forming planets in the chart. If the planets are functional benefics for the chart (lords of good houses) and are placed in strength in stars of benefic (natural and functional) planets in the chart, then the likelihood of the good yoga fructifying is increased. The reverse holds true for the arishtas or negative yogas. If the planets are placed in benefic stars and associations, the evil is reduced and if in malefic association or stars, the evil effect is pronounced. *********************************************************** * * _ _ * ^ * _ ra _ * * * * _ 5 _ * * _ 3 _ * su * * 6 _ * _ _ * _2 mer * * _ * * _ _ * * _ * * _ * * _ 4 _ * * _ * * * _ 7 _ * _ 1 ve _ * * * * _ _ * 10 * _ _ * * * * _ _ * * _ _ * * * sa (r) 8 _ * _ Moon _ * _ 12 * * _ * 9 * _ _ * 11 * _ * * _ * * _ * ma ju * _* *********************************************************** This is Marilyn Monroe's chart which you have seen earlier when reading about dashas. Her phenomenal rise in Jupiter-Saturn (April 51 to Oct 53) can be explained by the fact that Saturn is strongly placed in a trine (5th) which represents the entertainment industry and is the lord of 7th (public exposure). Saturn is placed in the star of Jupiter and Jupiter though in the 8th is placed with Mars which though blemished with maraka propensity is a yogakarak for Cancer and is in an asterismal exchange with Jupiter. Jupiter is thus associated 112 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 with fame very strongly in this case. Both Jupiter by itself and the Saturn in fifth in this specific chart are indicators of children, childhood and innocence. Marilyn, though a sex-symbol, captured hearts not just by her physical attributes and charm but also that 'childlike' innocence which she so perfectly and effortlessly exuded in her roles. In addition, there is another thing that operates in this chart. There are two yoga influences operating in her 8th house. Jupiter as the lord of a dusthana, 6th house, placed in 8th house constitutes a partial vipareeta rajayoga which is further fortified by the simultaneous presence of Mars the yogakaraka for Cancer risings in the 8th and the presence of Saturn (a malefic ruling kendra and hence a benefic according to Parashari tenets, who also is placed in the 10th (angle) from the yoga indicators in 8th and is in mutual exchange (reception) with Mars the yogakaraka, further adding punch to the yoga. The 8th has to do with longevity and "staying power". Her fame and recognition has far outlived her mortal self and probably grew more posthumously. A good example of how things in a horoscope add up! The standard texts (some recommended at the end of this manual), programs and other sources list many different kinds of yogas and arishtas which I would not rehash here. This is not to sound diminuitive about their significance, but just indicative of their universal and ready availability. As part of the remainder of this course, we will be discussing more charts, and examples of yogas would be discussed. That I believe is better for learning rather than provision of yet another list of combinations, many of which defy logic, at least to the beginner. 113 CHAPTER XXI: MORE BUILDING BLOCKS OF HOROSCOPE ANALYSIS Although most texts, ancient and contemporary, focus a lot on laying out the attributes of signs, planets, nakshatras, houses and the effects of combinations of these pointers, the jyotish neophyte is often left wondering about the sequence in which these must be tackled. This course now addresses that. Sage Satyacharya discusses the five principles (pancha siddhanta) of horoscopy. These are: 1. Intrinsic attributes and behaviors of the planets, graha sheela: These have been detailed in Chapter IV 2. Intrinsic significances of the planets, karakatwa: These have been discussed in Chapter VII and also in this one, a little later on. 3. Nakshatra or asterismal position: Discussed in the Chapter VI on transits. 4. Planetary strength: This is based on the placement of the planets in a chart in signs and divisions, as well as the planetary states. 5. Rulerships of specific houses in a chart: This is very important in vedic astrology and along with the dispositorship of signs (and stars) forms the crux of the system. Essentially, one must realize that the following building blocks are used in a jyotish analysis. a) Rising sign - which orients and aligns the zodiacal circle of signs (impersonal) with the circle of houses in a given chart (personal), bringing the two together. There is a considerable lack of unanimity in what is understood and utilized by jyotishis as a house or bhav. In this text, unless clearly specified, a house or bhav would indicate the entire sign placed in a house with reference to the first house or rising sign, regardless of where in the sign the rising degree (ascendant) might be placed. For instance, if the 28th degree of Cancer is rising, then the entire sign of Cancer would be in the first house or tanu bhav, the entire sign of Leo would be in the 2nd house or dhan bhav, and so on. b) The houses are next viewed in sets or groups, i. The trines 1st, 5th and 9th are the most important houses. Some consider the 1st as a weak trine or a weak benefic (the 1st is considered to be an angular house, as well). Since the first house represents the self and the ultimate decision maker in most things that we do, as well as the primary perceiver of reality as one experiences it, this should be considered the most important house in all considerations such as yogas and associations with other planets. I, therefore, vote for giving it a lot of importance in all delineations, for good and bad effects. The trines essentially form the tripod on which our life-experience rests upon. The 9th house indicates our past, going beyond this lifetime, our ancestral roots, our karma that is ripe and ready and which brought us to the present station in the journey of soul. Little wonder, therefore, that this is the house we look at for matters such as our luck, fortune and destiny, things over which we have little control, in this lifetime. The 5th, on the other hand, represents the future, the next generation (children), it also signifies 'that' which we have the capability to create. This has implications greater than simply our creativity, but also includes the karma and actions that we create, now -- deeds over which we have relatively 'greater if not full' control. So, in a sense, our 9th house indicates all that which might be predestined, whereas, the 5th represents to some extent that which is within our free-will to create and accomplish. The 5th house is 3rd from the 3rd (house of initiative, actions, purushartha) and this again underscores the association of 'freewill' and the 5th house in a spiritual manner as opposed to the physical, worldly things. It must be realized that karma exists in a timeless realm, whereas, we experience it within the temporal constraints of our existence which gives us the perception of time as a linear entity. The 5th, though forward-looking and prospective in nature, is not entirely free from what is known as 'poorva-punya', effects generated by earlier deeds, which then appear as our current spiritual state and results in our acts of dharma and the Grace that 114 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 we may receive through mantras, remedies, upaayes (which literally means procedural solutions). So, paradoxically, there is a timelessness about the 5th and 9th houses in some ways. The first house represents the present -- our current station. Since our current horoscope is linked strongly to the moment of our birth and is indeed a route map of this lifetime, it makes a lot of sense to study the 1st house carefully to see which houses, and signs it is connected with, in order to acquire an understanding of the direction that we originally intended to follow. It pays to remind ourselves from time to time that we as souls are the creators of our horoscopes and the designers of our destiny and so some of us may indeed choose to alter our course in life, at times. Leaving the spiritually advanced aside, most of us come to this lifetime to learn how to make spiritually correct decisions. The concept of being crushed and trapped forever in the concrete prison of fatalistic karma hastily interpreted from the 'old' age and the careless, carefree abandon of the newage are both extremes and both positions are perhaps illusive! ii) While the three trines represent our experiences in time (past, present and future), the angles, 1st, 4th, 7th and 10th are connected with and represent our surroundings and the people close to us, thus, from the 1st we see the nature of the self, the person closest to us, and our inner space. From the 4th we study our mother and all the places which serve as our secure resting places, our mother's womb, the home we grew up in, the native surroundings we were raised in, the sanctuary we return to each day, and our final resting place in this worldly journey. The 7th deals with all that which is truly a part of self but that we tend to project outside. It is that part of ourself that we continue to seek outside of us. The significant other, the externalized half, the other gender, our interactions with others are all covered by this angular house. Finally, there is the 10th which describes our work and occupational surroundings, our colleagues, and goes even beyond our daily mundane and worldly work, and describes the purpose, the major tasks that we bring to this lifetime, with us, the quality of supportive influences and people that help us attain this. iii) Our challenges, impediments and our losses are governed by the 6th, 8th and 12th houses. These govern our, VI: sicknesses and enemies, VIII: hidden parts of our self, our defects, our chronic obstacles -as well as our hidden strengths, and, XII: our losses, separations (detachments) and confining situations. In some senses, all of these houses have the ability to confine us, to subject us to regimentation and under controls that we are not naturally inclined towards accepting, and those things that help focus our awareness on specific issues and problems, perhaps in a spiritual way. These houses also bring us face to face with our vulnerabilities, showing us the fragile, human parts of our 'selves'. This is a good opportunity for touching upon one important basic principle of Jyotish. This involves treating a given house that is being examined as the first or orienting house. The houses that are in trinal or angular relationship with the said house, represent the helpful influences to the matters ruled by the house that is being examined. Those houses that lie in the 6th, 8th or 12th from the house under study would adversely interfere with the fructification of this house. The 6th and 8th are particularly malefic in this type of consideration. This mode of studying a house is also applied when examining dasha effects. If the bhukti lord is well-placed from the dasha lord, the two can work harmoniously, and if these happen to be benefics in the horoscope under scrutiny, can lead to very desirable and positive results. Experienced jyotishis indicate that the major period lord is the more important one and if the sub-period lord makes connections 115 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 with the major period lord (sign exchange or mutual reception, occupancy of the same sign, aspects, etc.) then the sub-period would show up the effects of major period lord. If such an association is not there, then the sub-period lord would show its independent effects, within the general boundaries of what is promised or indicated by the major period lord. iv) The remaining three houses, 2nd, 3rd and 11th, deal primarily with our acquisitions and how we go about acquiring those. Through these houses, we connect and communicate with others, often in a materialistic and material sense. It must be mentioned that the 6th house also qualifies to be considered as a part of this triad, since it is also a upachaya or house dealing with earnings, growth and usually indicates acquisitions obtained while in service of others. Sage Satyacharya does not consider it as an 'evil' place for a house-lord to be placed in (see below). However, readers are advised to test this position which must not be taken too literally. So, when viewing a chart we must first look at these four sets of houses, namely, 1-5-9, 4-710, 6-8-12 and 2-3-11. There are a few different ways of looking at these: · The simplest way is to look at the strengths of the houses and of their lords using the full-scale bhav/graha bal system. From a mundane, practical, materialistic point of view, it is best not to have the 6-812 set excessively strong, as a general rule. It is best to have the trines, 1-5-9, strongest and balanced (equally strong!) in the chart. In jyotish, planets can be in strong or weak, friendly or inimical signs -- this is based on their nature and temporal placements and is taken into consideration as part of the classical strength determination. · The next thing to look at is the placement of the ruler from its own house/s. A ruler placed in a trine or angle from its house would be able to help matters governed by the house. If placed in 6th or 8th from its house or in the 6th, 8th or 12th from the ascendant (1st house in radix), then the house under study is likely to suffer to some extent. Please note that a planet placed in the 12th sign from its own house is not necessarily a weakening influence, though it is so, when placed in the vyaya bhav or house of loss from the ascendant. In the same vein, unless otherwise weak or afflicted, the mere presence of the lord of the ascendant in the 12th house is not necessarily detrimental for the indications of the 1st house. This could be treated as an exception that applies to the first house. If lords of other houses are placed in the 12th from ascendant (the horoscope's 12th house), the indications of those houses may suffer. Perhaps this is why when the lord of dusthanas (trikas, bad places!), 6th 8th and 12th are placed in the 12th house, these houses do not prosper and thus result in a net positive effect for the nativity in a worldly sense. This forms part of what is known as a 'vipareet rajyoga' or regal combination through reversal! · The connectivity between the house, the house ruler and the dispositor must be reviewed. The dispositor is the planet that rules the sign in which a house ruler is placed. If Aries is rising and Mars is in Capricorn, then Saturn the lord of Capricorn is the dispositor for the 1st house (and for the 8th, Scorpio, as well). · Finally, we should routinely look at the executor or the significator for the house under review. These planets may be considered as the secondary rulers for a house. Although, only a few significators are listed in standard books, many more house-significations may be attributed to each planet. The jyotish program, Goravani Jyotish, for instance, lists hundreds of these karaks as do other programs. One can generate such a list by associating the intrinsic attributes of the planets with areas and activities in life. Sun, for instance, is 116 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the significator for father, wood, light, energy, government, administration, bones, teeth, eye, eyesight, structure, and much much more (please review the lists of significators given in this book in earlier and later chapters). One can examine these significators in two ways, firstly, by studying their strength and disposition as viewed from the perspective of the house they signify as well as the placement of the significators from the ascendant. The second way is to treat the house that holds the significator as the ascendant and viewing the relationship/placement of other planets therefrom, considering their natural benefic and malefic natures and properties. · Other considerations and ways of examining the planetary associations and relationships also exist. These include their placement in nakshatras, i.e., the stellar division of the zodiac, and the considerations of the 'body' (sharira) and "spirit" (jeeva) dispositors. Divisional charts, particularly the nonile or novile harmonic -- navamsha, is examined in several ways to judge the connectivity between planets and signs. There are many other esoteric and practical techniques that can be utilized to define and examine the ways in which planetary indicators associate with each other and connectively manifest their energies. These are fairly advanced considerations and techniques that lie ahead in your path as a jyotishi. According to Satyacharya, a bhav or house would be strengthened by the following: 1. When the lord of the bhav is placed between (flanked by) benefic planets. This is also called 'shubha kartari' yoga. 2. When the lord of the bhav receives aspect from benefic planets. 3. When the lord of the bhav is strong by virtue of being in exaltation, moolatrikona, its own, or friendly sign. 4. When the lord is placed in an Upachhaya sthana from lagna. These are the 1st, 3rd, 6th, 10th or 11th houses from lagna. 5. When the lord of bhav is in an angle (kendra) from the lagna or lagna-lord. 6. When the lord of bhav is in a trine (1, 5, 9) from lagna or lord of lagna. For each of the above, a planet can receive a score of 1 or 0. In item 5 and 6, scores of 0.5 is possible. On the other hand, a house is weakened in the following situations: a. Lord of bhav is flanked by malefics in the 12th and 2nd house from it (papakartari yoga). b. Lord of bhav receives aspect of malefics c. The lord of bhav is weak in strength by being in debility, or in inimical signs d. The lord of the house is combust. e. The dispositor of the lord of a bhav (the lord of the sign that holds the lord of bhav under scrutiny) is weak, debilitated, or in inimical sign. f. The lord of the bhav under study is in the 8th or 12th house from the lagna or from the lord of lagna. For each of the above there can be a score of -1 or 0. In item f, a score of -0.5 is possible. 117 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- *********************************************************** * * _ KeR _ * ^ * _ _ * * * * _ 9 _ * * _ 7 _ * * * Ju _ * _ Su MeRVe Sa _ * _ * * 10 _ * * _ _ * * _ 6 * * _ * * _ 8 _ * * _ * * * _ 11 _ * _ 5 _ * * * * _ _ * 2 * _ _ * * * 12 * _ _ * * _ _ * 4 * * _ * _ _ * _ * * _ * 1 * _ _ * 3 * _ * * _ * MaR * _ * Mo RaR * _* *********************************************************** ........................................................... : mo : : : : : : : : : :.............:..............:..............:.............: : raR : : maR : :.............: navamsha kundali :.............: : : : sa keR : :.............:.............................:.............: : : : : ASC : : : meR : : su ve ju : :.............:..............:..............:.............: © All rights reserved, since 1980 % = strength SI = Sign lord ST = star-lord SU = sub-lord ASCD Moon Sun Merc Vens Mars Jupi Satu Uran Nept Plut Rahu Ketu Looking at the tenth house, we see that: The lord Sun is not flanked by malefics or benefics (0) The lord does not receive aspects from benefics (0) The lord is in the sign of a neutral (0) The lord is placed in 1st which is an upachaya (1) The lord is placed in an angle from the lagna (1) The lord is placed in a trine from the lagna (1) Total benefic points = 3 On the malefic side of the equation, The lord of 10th bhav is not flanked by malefics (0) The lord receives aspect of malefics (-1) though the malefic is Mars the ascendant lord The lord of the 10th bhav is neither weak nor strong (0) The lord of the house is not combust (0) The dispositor of Sun (Mars) is not weak (0) The lord of the bhav is not in 8th or 12th from lagna (0) but is so from the lord of lagna (-.5) 118 % -42 47 65 41 47 32 45 ------ SI ma me ma ma ma ma sa ma ju su me me ju ST sa ra sa sa sa ke ma sa ju ke ju ra ve SU me mame ra ke me ju me ra mo sa ke ve JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Total points = -1.5 The points a planet can obtain can range from -6 to +6. We can add 6 to the scores obtained to convert the range into positive numbers and this would result in a percentile range from 0 to 12. In our example the sum total that the Sun in this chart gets is: 3 + (-1.5) +6 = 7.5. This corresponds to a percentage of 63% While numerical measures such as these help one, it must be noted that they must not be taken as the final value. For instance, in this scheme, we have not taken into consideration things such as composite shadbal, vimshopaka and nakshatra effects, etc. The numbers derived here serve as starting points and must be modulated with proper judgment. 119 CHAPTER XXII: FINER CONSIDERATIONS OF HOROSCOPY The ready availability of software that enables one to generate charts with considerable ease by simplifying all of the intricate calculations that jyotish techniques require, proves to be a mixed blessing for the jyotish student. There has not come out any significant amount of published work that has clearly shown the relative merit of all of the many divisional charts, the ashtakvarg system or the many dashas in routine horoscope analysis. Small samples have been reported in articles and some recent books, and anecdotal claims have been made of their having been tested in thousands of charts. Some of the published work has erroneous data which could be partly due to typographical errors, but sometimes worse. There is also some uncertainty regarding the calculation of some of the varga charts (hora, drekkana, trishamsha, etc.), because in the traditional (popular) scheme, although special effects have been attributed to high frequencies of a planet occupying the own varga, such is virtually impossible (ergo, there is something not quite right about the way the vargas are calculated). Traditionally, the divisional charts have been associated with certain special roles or jurisdictions (e.g., navamsha for marital and sexual matters, ashtamsha (a tajika varga) for longevity, dashamsha for occupation). There is concordance between the jurisdiction attributed to the houses and to the divisional charts in many cases, for instance, the ashtam or 8th house deals with longevity, the dasham or 10th deals with one’s work, but of the many divisional charts or varga kundalis, the navamsha has always been held in special esteem. The divisional charts have, of course, been routinely employed in strength determination (saptavargaja bal and vimshopaka strength determination) and navamsha seems to be the favorite divisional chart for all jyotishis. Navamsha is in a sense a link between the two zodiacal divisions used by vedic astrologers. It links the zodiac of the signs and the zodiac of the asterisms. Although, the navamshas are named after the signs (Aries, Taurus, etc.), each navamsha is identical to one of the four quarters or padas (step) of each nakshatra. The nakshatras, as you recall, cover an arc of 13d 20m each. Each pada or quarter or navamsha, therefore, is 3d 20m wide. The 13d 20m arc that is called a nakshatra roughly represents the arc distance traveled by the Moon in one tithi or one luni-solar day, the primary diurnal unit used in vedic astrology and in vedic times. A tithi is slightly longer than a regular day and represents the synodic luni-solar transit through 12 degrees. Starting at new Moon, with Sun conjunct Moon, by the time the luni-solar arc interval moves from zero degrees (new Moon) through 12 degrees, the Sun has moved ahead from its initial position approximately one degree and the Moon about 13 degrees, which is very close to the arc-length of a nakshatra (13d 20m). The nakshatra, therefore, links the essence of the Moon and the Sun, the two lights, the sources of spiritual and physical energy that nourishes the mind and the body. In practice, navamsha charts give important insights into the nature and strength of planets in a chart and also in the delineation of transits. If one were to just look at the radix (rashi kundali or chart) and the navamsha -- this probably would cover a large proportion of what there is to know about the charts through astrology. Unfortunately, not much is clearly laid out in traditional texts and many jyotishis, new or experienced, are deprived of tapping into this gold mine. Although, some jyotishis claim to study all divisional charts and other techniques routinely, imagine the complex weave of information that would result from such an approach for the beginner. I, therefore, strongly urge the new student to actively refrain from doing so. Firstly, master the natal chart or radix and then navamsha, and combine the two in your routine practice. You will not miss much beyond that. By all means, use the other charts as supplementary material to be looked into and in the strength determination, but not as primary interpretive tools. If you follow this advice, you would avoid a lot of confusion and the resulting discouragement that turns many people away from jyotish who begin to think of it as a complex approach, which it definitely is not! Much of astrology is really an exercise in discerning astrosymbolic connectivity and doing so on the 120 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 base of logic and common sense. If multiple indications are pointing in one direction, the likelihood of such an influence occurring is more than likely. There is no need to wait with baited breath for some mysterious secret to be unearthed or a magical yoga to appear from some weathered document lying buried in someones ancestral library. A judicious weighting of pros and cons must always be carried out, as opposed to depending on canned phrases. FROM TOP DOWN OR BOTTOM UP ?: There are basically two approaches to studying a chart, the first one involves a thorough study of the status of indicators in a chart and their connectivity, the primary ones being, mutual exchange of signs, or mutual reception (Venus in Gemini and Mercury in Libra), placement in the same sign (yuti or loose conjunction), mutual drishti or aspects, connection through dispositors and other more subtle connections in asterisms or in divisional horoscopes, etc. This is then followed by the examination of the planetary periods ruling over the different life periods. Planets that indicate certain influences, effects, attributes, often do so in the periods of their own, or in the periods of related planets who are friendly or neutral to them. Common sense tells that such effects would not fructify easily during the periods of planets that are inimical to the planets under study. The exception to this is when the planets that represent the effect are extremely strong. Strength is at times not readily represented by shad-bal or similar numerical measures of strength and may need a deeper and more judicious analysis. Without these and other 'uncertainties', astrology and by extrapolation, human life would become as easy to predict and design, as a computer program! While ideal, such an intensive approach is time-consuming. Hence, in some cases, it pays to use the opposite approach. If a client asks you to examine the current period or near future, one starts out by determining the major and minor period that the client is experiencing. In vimshottari dasha system the duration of a minor period (bhukti) ranges from 3 months and 18 days (SUN-Sun) to 3 years and 4 months (VENUS-Venus). At the cost of increasing the complexity, one could work with three levels of dashas, but anything smaller would require that the birth time be very accurate. Between the inaccuracies in recorded time, and uncertainties regarding which ayanamsha to use and whether to use solar or savana year, the use of very small periods can be a veritable exercise in futility! So, having determined the planets ruling over the time period under review, one then works back to determine if these planets are involved in a yoga/combination or represent relevant areas in the horoscope and so on so forth. I must caution that this is not a good way to adopt during early studenthood. One can miss a lot of information that would be relevant to the reading as well as for personal learning. THE TRANSITS!: So, where do the transits fit into all this? In most cases, transits must be looked at within the framework of the planetary periods. Transits have a 'personal' significance when one is experiencing the periods of relevant planets. These planets are not limited to the ones whose dasha period one is undergoing, but also their friends, enemies and those planets connected to them through the nakshatras. Planets that are placed in the stellar segments of the period-lords, planets transiting in the stellar segment of the period-lords are very important for timing. Moreover, one must not lose sight of the fact that vimshottari dasha is a form of lunar progression, the natal Moon progressing through the asterism at an unequal pace (compared to the western counterpart, vimshottari dasha is still a progression that involves progressing the Moon through 120 degrees in 120 years, but not at the rate of one degree per year). Regardless of the dasha, or the horoscope-specific role and rulership of the Moon, lunar transits must be paid particular attention when studying vimshottari dasha. The 121 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 lunar transits often help a lot in pin-pointing the timing during a dasha or bhukti and can work as the 'second' hand in a watch. The Moon's transit through relevant signs, stars and its associations in transit with relevant planets must be paid heed to. To summarize, in order to experience an effect, an influence or situation, one must have the relevant indications in the chart, preferably, several of these pointing in the same direction and, should have the relevant periods and the relevant transits. Unless one is overly suggestible, it is a good learning exercise to keep an eye on the transits of the dasha/bhukti lords and the Moon, at least, and examining any correlation with actual experiences in one’s life. Quite apart from this form of transit influence examination that is linked with the dashas etc., there are two other forms of transit analyses that jyotishis utilize. These are known as gochara and murti methods and have been described in an earlier chapter (VI: Transits). The former is often used in conjunction with ashtakvarg. These are easy to play around with since practically all programs calculate ashtakvarg and support transit modules based on the gochara method -- some even give canned readings utilizing those. 122 CHAPTER XXIII: SIGNIFICATORS AND KARAKATTWA REVISITED Beginning students of jyotish may occasionally feel a bit overwhelmed by the vast array of techniques and factors facing them, when looking at a horoscope. I have covered the importance of looking at the sets of houses, i.e., 1-5-9, as representing energies and attributes that are balanced by the 'opposing' influences represented by the set of houses, 6-8-12. The interactions between these two sets and the resultant conclusion derived from their interaction helps one judge the energy matrix that was carried into this earthly plane when we were born; these give us clues as to how best to resolve the tasks that we came here for or the lessons that we wish to learn while here. Some students must be very eager to start out and I can almost see little clouds of dust that their restless feet are making, while others must be in a different place, wishing they could step back a bit and take the big picture in. When starting out, it makes good sense to have a basic approach that we can apply consistently to a chart, house by house. Before we get bogged down by the interconnected maze that exists due to interactions between houses and planets in a chart, and between the different layers in a horoscope, e.g., sign, vargas, nakshatras, karakas and lords, etc., we must focus on the following: 1. The sign that is placed in a house. It defines the limits and coloration of the astro-energy that gets expressed through that house. Is it male or female, is it movable, fixed or mutable, is it of the nature of fire, earth, air or water? 2. Next we look at the lord of the house. What is its intrinsic nature (e.g., Mars would jive with the movable and fire signs, Moon with movable and water signs because it is a watery planet and is dynamic? Does that jive with the sign it is placed in? Which house is it placed in from the ascendant and from its own houses? Is it placed in its sign of exaltation or debility, is it in the sign of a friend or enemy? 3. If the house lord is placed in a trine (1-5-9) from its house and from the ascendant, then this strengthens the expression of the house under consideration. If the lord is in the 'tricky' trikas (6-8-12), from its house and from the ascendant, then there could be obstacles in the path of full fructification of the house results. 4. We also look at the mutual relationship between the house lord and its sign dispositor. If the house lord and its dispositor are strong and placed favorably from the house under consideration and the ascendant, then the expression of such a house would be likely. One must also look at the mutual disposition and relationship between the house - lord and the ascendant lord and the house lord and the significator (karak) . If we are looking at the ninth house to gain some insight into the way the individual has interacted with his father, we would look at the relationship between the ninth lord, its dispositor, the ascendant lord and Sun, the karak for father. 5. We next look at the karak or significator as the point of orientation (treating its placement as the first house, in other words). For instance, Jupiter is considered as the karak for children. When looking into matters pertaining to children, we need to look at Jupiter, in addition to other factors. Fifth house in the horoscope indicates childrens, therefore, we examine the fifth house from the house where Jupiter is placed in the chart. If that house is strong, its lord is strongly placed, the lord and the house well - aspected by benefics, then this works favorably regarding one’s children. This will deal with all sorts of things ranging from the ability to have children, their longevity, their life in general and the pleasure and support that children will give to the nativity. Similarly, we would examine the fourth house from Moon for examining 123 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 matters pertaining to the mother, ninth from Sun for father, sixth from Saturn for illnesses, ninth from Jupiter for one’s attitudes towards dharma, religion, spiritual progress, higher education, etc. 6. In all of the above, we also look at planets that are occupying or aspecting, and thereby influencing the primary or any other house that is under scrutiny. 7. A useful way of qualitatively viewing planets in a chart is through finding their body (sharira) and soul or living essence (jeeva) surrogate planets. The original recommendation is believed to have come from ancient nadi system of jyotish and in relatively recent times has been described by jyotishis such as Gopalkrishna Rao 'Meena', Rattan Lal and P.V.K. Rayudu, etc. Please note that this consideration is different from the deha and jeeva rashis that are described in the Kalachakra dasha of timing, in its calculation and implications. Simply stated, a planet is placed in a nakshatra and the lord of the nakshatra (nakshara dispositor of the planet) as the jeeva, or living essence of that planet. The nakshatra dispositor of the nakshatra dispositor, in turn becomes the body or sharira of the planet. If mars is placed in the star of moon, then moon becomes the jeeva of mars in that chart. If moon is placed in the star of jupiter, then jupiter becomes the sharira of mars. If moon was in moon's star in this case, then we would take the sign dispositor of moon as the sharira planet. If moon and mars are in conjunction in the star of moon in capricorn, then the jeeva for moon and mars are moon and sharira or body is saturn for both mars and moon. If the sharira dispositor was in a sign ruled by itself, then it would become the sharira dispositor. For instance, if moon is in the star of jupiter and jupiter is in the star of jupiter and sign of jupiter (pisces), then both the jeeva and sharira of moon in that chart would be jupiter. Such a moon will be under strong jupitarian influence at the physical (action) and mental level (perception, awareness, consciousness). Mars is a volatile and active planet. If it is in the star of moon, one would tend to be impulsive in thought since the jeeva for mars in this case is moon. If moon is in the star of mars or ketu, which then become its sharira, there would be impulsiveness in action. On the other hand, if moon is in the star of a planet that is in a fixed sign or in the star of jupiter (these then become the sharira planets), then the impulsiveness would be under check and not manifest in outwardly actions. In famous actor Alan Alda's chart, venus is in lagna, but only reasonably strong in shadbala. However, it is placed in the star of ketu making ketu its jeeva. Ketu is placed in the star of jupiter making jupiter the sharira. Towards the latter part of venus dasha he attained enormous fame and success with his M.A.S.H. series and other movies. Ketu is in 7th house and aspected by venus from lagna. Superficially, one may think of this ketu as being not helpful since it is in badhaksthana. However, nodes are karkas for movies and TV since it is a world of shadow and light (illusion). One has to look at the dashamsha chart, though, to get the full impact of these two planets. In his dashamsha (fame and significant actions or karma) chart, jupiter rises in pisces and ketu is placed in the 10th house. Both the sharira and jeeva of the dasha lord are in strong position and mutually supportive (in angles from each other and from the ascendant in the V-10 chart). The wry cynical humor portrayed by Hawkeye is in keeping with the saturn in the fifth (entertainment) in dashamsha which describes the work or projected image, and the presence of dashalord in the 12th house with sun and moon, aspected by mars from sixth is concordant with the theme of the TV series, involving a land abroad, a war and medicine. It is nice to get such confirmation in a chart; however, let us not lose sight of the fact that, in reality, one would be presented with a set of indicators (when giving a prediction or reading) and one would have to decipher the 'signature' of that combination with the expression of the astrological symbology in real life. This remains and will remain the most difficult task in astrology that requires much calmness of thought and breadth of wisdom and common-sense. But, let us press on with our learning the tools of the craft! 124 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 As you can readily realize, some of the above considerations in a chart will show a positive, others negative and still others may show neutral or mixed results. At first, weighing and sifting through all of these would seem like an impossible task. In a general sense, these factors numbered one to six (seventh is in a class of its own and more qualitative in nature), have been presented in a decreasing order of weighting, but it can never become an absolute, mindless check-list approach. If the karak is very strong in a chart, it would probably supersede even the primary house-lord in a judgment and have a stronger say in the delineation. Likewise, let us say we are looking at a chart with Libra rising and Saturn placed in Libra. Obviously, the exalted Saturn would probably overshadow and color the influence of Venus, the lord of the first house. (Begin to visualize charts in your head - it is a very useful skill and exercise). As one can say, even these seven can represent quite an array of considerations which can utilize mostly the sign chart or radix and provide quite a bit of insight. Another important but secondary consideration eventually must be added in the delineation for completeness. This is the 'bhavata - bhavam' principle where the secondary house, as far removed from the primary house as that is from the ascendant, is also studied. So, when looking at the III house, we also look at the V house, because it is third from the third house. The III house is 1~2~3 (three houses away from the ascendant, the fifth is 3~4~5 (three houses from the third). Some students might find it easier to tabulate the individual factors or perhaps prepare a list so that it gives an idea about the different factors involved, for each horoscope they study. In addition to the list of significations or karakattwa originally provided, for planets and houses, the following are some more from Kalidasa's Uttarakalamrita. Kalidasa's work has some sparks of brilliance and often seems to tread on the very edges of the traditional lines drawn by earlier savants. Some of these indications may appear somewhat graphic, perhaps crude to some and may even not seem to make a lot of sense at first, but they are all here for you to meditate and ponder upon, to analyze and to then use in your natal and horary analyses: HOUSES: I - Ability to do work, Age, Appearance, Birth place, Body, Dignity, dreams, Endeavoring to preserve live stock, Fame, Freedom from ill health, Gambling for others, Hair, Happiness, Honor, insulting and vengeful nature, Knowledge, Limbs, Livelihood, Longevity, Loss of decency and Defamation from one’s own Kinsmen or persons of the same caste, of a renouncing nature, Old age, Peace, Political life, Self - respect, Skin, Sleep, Stigma, Strength, Unhappiness, Wealth, Wisdom II - Artificial products, Close follower or neighbor, Clothes, copper and precious stones, Corn, determination or control, Diamond, efforts to acquire money, Enjoyment of pleasures, Eyes, Faith in the sacred texts, family sales and purchase, Firmness or steadiness of mind, Fine silver, Following the proper rules of going and arriving and Powerful or prosperous living, Friends, generous or charitable nature, Gold, Great eloquence, helping others, Humility, learning, Maintaining others, miserliness in giving money, Nails, Nose, Pearls, soft speech, Speech, Splendor, Tongue, Truth and falsehood, Wealth III - Ability or fitness, Abode of the gods, and Performing personal religious duties, Brothers, Causing sorrow, Courage, Descent from a good family, dream, Ears, Education, Feet, Friends, Good qualities, Great undertakings, Land or place, Maid servants, Mental instability, One’s near relations, Ornaments, Partitioning of inheritance, Pastime or hobby, Physical growth or development, Pilgrimages, Power, Profits, Road, 125 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Servants, Small good vehicles or short good journeys, Soldier, Strength, Taking clean food and the like, The part of the hand between the thumb and the index finger (which is sacred to the dead ancestors), Throat, Valor, Wandering, War IV - A good name, abundance of crops from wet lands and Wealth, Agriculture, Ant - hill, Art of giving mentally clues to the places where stolen property is hidden, beverages, boats and similar conveyances, Buffaloes cows and bulls, Canopy or pavilion for auspicious purposes such as homas yagnas or marriages, Caste, Character, Clothes, Developing or contributing to the extensive spread of the Vedic texts and Shastras, Digging tanks and wells, Education, Entering into one’s own new house, Faith or trust, False allegations, Father, Friends, Garden or pleasurable place, horses and elephants in an intoxicated state, House, Land, Loss of one's house. Paternal property. Food like that of the gods, Milk, Miraculously efficient medicine, Mother, National or governmental work, Oil - bath, One having happiness, Palace, Pure or steady intellect, Relatives, Relatives on the mother's side, Sculpture, Securing and keeping safe one’s earnings, Small well, Spices or perfumes, The several sacred installations, Travels, Vehicles drawn by men, Victory, Wife, Works that give sorrow or suffering V - Acquisition of the hereditary post of a minister, affairs with courtesans or women of loose morals, Auspicious documents or parchments, Children, Clothes, Composition of poems and epics, Deep thought, Discretion, Distributing food Discrimination between virtue and vice, Education, Employing great rituals or mantras for achieving varied desired ends, Farsightedness, Firmness, Friendship, Good character, Good reporting of news, Having the instrumental music of mridanga and the like that give delight, Humility, King, Listening to or spreading good stories, Mantra, Means of earning money, Mind, Minister (or minister of a king or ruler, Paternal property, Performing the japa of mantras, Pregnancy, Profundity or seriousness, Scholarship in literature, sculpture, Secrets, Splendor which is graceful and pleasing, Stomach, Umbrella, Undertaking some good work, Upasana or worship with penance, Virtuous deeds of the father, Wealth and prosperity acquired through the wife or her relatives, Welfare, Wisdom VI - Boiled rice, Cruel or fierce activities, Debts, delight to the foes, Diseases, Dysentery, Fall or loss or destruction brought about by foes who attack indirectly or surreptitiously, Fetters, Fighting in war, Foes and enmity, Frequent diseases of the eyes, Hated by many, Healed constitution, Heavy breathing, ill health, Imprisonment, Madness, Many intense worries, Maternal uncle, Mental agony or worry, Miserliness, Obstacles, Peptic or duodenal ulcer, Phlegm, Poison, Profits, Protecting one’s own fame, quarrels with brothers and others, receiving alms, Reproach, Six flavors (hot sweet sour etc.), Slanders, Smallpox and other exanthema, Sorrows from servants and heft, Tuberculosis, Tumor, Untimely food, Urinary ailment, Wearisomeness, wounds VII - Acquisition of money that is kept at a different or distant place, Adopted son, All secret sex affairs, Anus, Arguments, Break in travels, Charities, Chewing betel leaves (tambula - a popular after meals mouth freshner in India a sign of one of luxurious tastes and of a rajasica nature), Commerce or trade, Curds, Delicious food drinks and the like, Destruction of enemies, Deviation from the right or proper path, Food made out of cereals and clarified butter or ghee, Foreign or distant place, Generative organ, Hatred of a loose woman, Having perfumes music and flowers, Husband's or wife's chastity, loose life, Loss of memory, Marriage, Milk, more than one wife, Own place, Possessing clothes and the like, Preparations with ghee (indicative of affluence), Semen, Sexual union, Sweet or pleasant mansion, Theft, Urinary tract, Valor, Victory, Victory in love or passion, Wife or husband 126 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 VIII - A story that disturbs the mental peace, Absence of quarrels, Afflicted face, Attempting to do highly cruel acts, Battle, Capital punishment, Debts, Disgrace or defeat, enemy, Fear of punishment from the government, happiness, Idleness, Killing a living being, Long awaited money, Longevity, Loss of a limb, Loss of money, Misery or worry, Money coming from the death of some one such as from insurance or inheritance, Receiving the money belonging to others out of ignorance, Series of afflictions, Sin, Sorrow from an ailment of intestines and metabolism, Terrifying sorrows, The arrival of a wicked person, The fortress of the enemy, Utmost mental anguish, wife or husband, worries arising from brother, Worry about or arising from death IX - Auspiciousness, Charity, Circulation or distribution of money, coming into contact with the virtuous, Coronation, Effort to learn, Eight forms of wealth, elephants and buffaloes, Establishing or consecrating Brahma or firmly securing the Brahmanic faith, Fortune or prosperity, Horses, Listening to or spreading good stories, Nourishment, Paternal property, Penance, Pilgrimages, Politics, Purity of mind, Respectful devotion and service to the teachers and other elders, Sons and daughters, Splendor, temple, Travel or conveyance, Travels, Valor, Vedic rituals and sacrifices, Virtuous acts, Worship of the gods, Worshipping Shiva by pouring water on his linga - image X - A mind that gives orders and which would be obeyed, A prince, Acquisition of the full power of a mantra, Adopted son, Agriculture, Authority using a seal, Buried or hidden treasure, Chanting of sacred spells or mantras, Commerce, Doctoring, Expert teaching ability and the like, Fame, Fame, Gods, Good living with self - respect, Honor, Honor from the ruler, Influence, Lordship, Medicine, Mother, Preeminence or the position of the best merchant, Prosperity, Religious yantras or symbolic diagrams, Riding on a horse, Right path, Sacrifices and the like, self - control, Service, Teachers, Thighs, Wide spread or extensive religious merit, Work of or in the Government, Wrestling XI - Achieving the desired goal, All forms of income, Ancestral property, Brother of the wife, Cooking, Dependence on others, Desires, Ears, Easy or good returns, Education, Elder brother, Evil desires, Gains in all possible ways, Great skill in earning gold and money, Knee, Longevity of mother, Lost wealth, Love of or fondness for ornaments and precious stones, Paternal uncle, Position of a minister, Profits, Rise of fortune, Seeking to possess ornaments made of gold for the sake of arts and women, Shanks, Skill in the art of painting, Special position, Wealth, Wisdom, Worship of the gods, Worship of the sattvic deities XII - Anger, Ascent into heaven, Breakdown of marriage, Crippled limbs, Disputes, Disturbed sleep, Elephants and horses, Enemy, Expenditure of all kinds, Fear from foes, Freedom From suffering, giving up the sleeping bed, Harm, Hated by the public, Imprisonment, Kept in chains in an enemy's house, Left eye, Loose sex life, Loss of power or authority, Loss of wife or husband, Mental imbalance, mental worry or anguish, Migrating to a different place, Miserable condition, Paternal property, Physical ailment Death, Relief from debts, The two feet, Wounded by the thought of the loss of happiness of the father and brothers PLANETS: SUN - Awakening of knowledge or enlightenment, Bile, Bitter taste, Blood - red cloth, blood or blood - red gems like ruby, Body, bones, Capturing the foe, Cattle, Circular forms, Copper, Courage, Dealings with affairs personal or social, Diseases of the eye, Diseases of the head, East, Enthusiasm, Eye, face, Father, 127 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 favor of the king or ruler, Feverish or inflammatory complaints, Fires, Forest, Fortress, freedom from disease, Good strength, Grass, Greatest severity, Half a year, Heat, Influence, King, Kingdom, Land, Long standing anger or strong indignation, Looking up toward the sky - very great ambition, Mental purity, Old age, One born to a timid person or one whose actions are born out of fear, opposition or hostility, Ornaments, Pearls, power or strength, quadruped, Red coral, Red sandal paste or saffron, Ruler of the sky control over air - pace, Rulership over Saurashtra and southern Gujarat (western regions of India), Rulership over the eastern direction, Satvik or benevolent and good person, Shores of a river, Short or dwarfish stature, Soul, Sovereignty over the entire country or over all countries, Square or harmonious, Stomach, Stones, Strong at noon, Taste, thick or coarse yarn, Timber, Traveling, Tree having thorns, Undisguised or open conduct, Valor, Wandering in or over the hills, Wickedness, World of mortals, Worship of Shiva MOON - Abilities, Acidity, Acquiring a post, Ailments of the shoulders, Beauty, bell - metal, Benefic and malefic nature, Brahmin or Dvija, Clean crystals, Clothes, Consumption, diamond, Disease, Eating, Epilepsy, Face, Facial luster, facing west, Fame, Fine blood circulation or vital energy, Fine blossoming Luster, Fish and other aquatic beings, Flowers, Fondness for curd, Going to a fortress, Going to distant places, Good fruits, Grace or favor, Happiness, heart, Hidden or ulcerous troubles in the stomach, honey, Impartial outlook, intelligence, Laziness, Liquids, Love of the west, Lover, Malarial fever, middle age, Middle world, Mind, Mother, Muhurta or 48 minutes duration - a vedic unit of time, nature of the mind, Nine gems, Noon, Nourishment, One who does tapas or penance, Pearls, Perfumes, Phlegmatic constitution, Pilgrimage, Ponds, Refined clothing, Saline, Salt, Self, Sense of fun or humor, Serpents and the like, Sharad Or autumn, short stature, Silver, Sleep, splendor, stomach, Stout sugarcane, Strong at night, Swiftness of mind or agility of mind, Tank, the consort of Shiva, Umbrella and other royal insignia, Waist - band, Wells, Wheat, White color, Whiteness, Woman, worship of Gauri MARS - A fire arm that kills a hundred - something like a machine gun, Abusing or bitterly criticizing others, Ailment, Anger, Anger, Axe, Battle, Bile, bitter taste, blood, Brahma, Brothers, Burnt - down place, Carrying weapons, Character, Charitable nature, Chief ruler or officer of the village, Commander of the Army, conquering foes, Controlling fierce or wild animals, Controversy or arguments, Copper, Courageous behavior, Day, Desire, Earthenware, Eating nonvegetarian food, Face turned toward the south, Fame, Favor of the king, Fickleness imbalance of the mind, Fire, firmness of limbs, Foes, Fond of the southern direction, Fondness, Getting in a vehicle, Going to a foreign country, gold, Goldsmith, Good food, Hatchet, Heat, House, Independence, jewels, King, Land, Land, Leanness, Loss of virility, Love of deep - red objects, man, Minister, Moving in the forest - forest officer, Obstacles, Obstinate fool, One who awards punishment (executioner), Opposition, Painful urination (urinary tract and prostrate related disorders), Persistence, Profundity, quadrupeds, Ruler over sacred places - archaeologist or religious endowments, Ruling over people - administrator, Sama Veda, seeing blood and Drying or coagulating of blood, Service under the ruler, Shortness, Sight, Skill in archery, Sky, Snake, sound of a trumpet, Spear, Speech, Spreading scandals, Square, Steadfast Supporter, Strength, Strength of the enemy, strong towards the end of the night, summer season, Sword, thief, Tin, Tree, Valor, Valor, Variegated or peculiar clothes, Wicked one, World, worship of Subrahmanya (deity of Mars), Wounds, Youth MERCURY - Astrology and astronomy, Atharva Veda, Bad dreams, Balanced nature and ) outlook, bell metal and the like, beneficial nature, Best ornaments, Birds, black magic, Carrying out the karmas or religious rites, Child, Collateral, Commerce, Construction of palaces, Dancing, Devas, Devotion, Dust, Education, Eunuch, Even - keeledness, Face turned to the north, Fear, Fine palace, Flourishing of one’s own dynasty. Mixed or compound substances. Presides over the Telugu (a south Indian) language, Fond of the 128 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 north - western direction, Garden, Grammar, green color, Heaven, Horses, humility, Infantry, Knowledge, Looking cross - wise, Mantras or sacred spells, Maternal grandfather, Maternal uncle, Mathematics, Medical practitioner, Moisture, Navel, Neck, New clothes, One skilled in researching and testing the precious stones (Ratna - Parakhi), Pilgrimages, renunciation, Scholar, Scratching ailments, Script, Sculpture, Seasons, Self control, Sex organs, Shudras (menial workers), Skin, Soft speech, Speech, Sticks, Strong at Sunrise or morning, Temples, Tendency to laugh, The season of Hemanta or the beginning of winter, Towers of temples, Treasury, Vedanta system of philosophy, Very powerful tantrik and the like, Wandering in the villages, well - versed in the Puranas or minor epics, Wise or good conversation or lecturing, Witty language, Worship of Vishnu, writing, Yantras or symbolic religious diagrams and devices, younger coborns or brothers and sisters JUPITER - Acts arising from great indignation, Astronomy and astrology, Brahmanas (priests), brain, Buffaloes, Cat's eye or lahsunia, Chariot, Charity, circular forms, Cloth of a medium quality weave, Complaints of the digestive system, Cows, Dear friends, Decorations, Delighting or impressing an audience, Deposits, Dharma, Doing good to others, Dvijas, Elder brother, Elders like the great - grand - father, Facing towards the north, Fame, Gentle or benefic, Gold, Gomedha or hessonite, Good yellow topaz, Grand - father, Grandsons, Great eloquence, Great gods, Great long poems, Great proficiency, Happiness and unhappiness, Happiness in a newly built house, Holy water or place of pilgrimage, honor from the king, Horses, House that offers happiness, Impartial outlook, Indra, Infantry, installation of the idol of Brahma, Intellect, Knee, Large or stout body, Logic, Long, Mansion, Mantra, Mimansa or enquiry into jurisprudence and the nature of dharma, Moving towards heaven, North, Old age or old persons, One’s own teachers, Penance, Performing religious and moral act strictly, Physical health, Precious stones, Religious social and other duties, Sattvic nature, Second half of winter, Soft and pleasant stones, Sons, Sound knowledge of the sacred texts and scriptures, Strange or peculiar palace, Sweet juices, Swinging on a plank or on an elephant, Tantra or technical subjects and the like, The great results of Agnishtoma sacrifice, Throne, Towers, Tradesman, Traveling in a carriage covered on the four sides, Treasure, Understanding the minds or thoughts of others, Valor, Vedanta system philosophy, Wandering in the villages, Wealth (one possessing elephants), Wind complaints Phlegm, Worship of Shiva, Yellow color VENUS - Acid taste, an awareness of the genital organs and the secrets connected with them, Beauty, Benefic, Bipeds, Blue - black hair, Buying and selling - - or buying and selling the articles that contribute to beauty cosmetics, Commands, Conveyance, cough, crosswise glance, Dancing, Declining physical form, Decoration for the dramatic shows, Dvijas (dual borns or brahmins priests), Eight kinds of prosperity, Elephants, Emaciated from the pleasures of sex, Enjoyment, Excess or eminence, Expert in Bharata Natya Sastra (classical dancing), Eyes, Facing the east, Fame, Firmness, Flowers, Fond of the south - east, Fond of worshipping Gauri and Lakshmi, Fondness for having white clothes, Fortnight, fortune, Fragrant garland of flowers, Frugal in taking food, genitals, Gentle or benefic, Good chowrie, Good clothes, Happiness from sex - life, Happiness from wife or husband, Having the seal of authority or of the government, Horses, Income, indulgence in amorous sports, Kingdom, Love of humor, Marriage, Middle age, Moving in the world of the snakes, Music, nature, one who attaches great importance to sex, Ornaments, Pearls, Peculiar or strange poetry, Playing the role of a mother for those born during the day, Pleasant movement or walking for pleasure, Pleasant musical instruments, Pleasant talk arising from mutual love, Possessing many women, Precious stones, Pride, Profundity, receiving good respect or honor, Ruler, Salty taste, Season of spring, Semen, Servant, Short stature, Silver, Skilled in composing Kavyas or poetry minor epics and the like, Skilled in the fine arts, Speaking truth, Sporting in water with love, Strange luster, Strong in the afternoon, Swimming, Taking pleasure in violin and flute (string and wind instruments), Tenderness, Urine or urinary 129 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 tract, Vaisyas or traders, vanity, Watery place, Well proportioned limbs, white color, White umbrella which is a royal insignia, Wife or husband, Women, Yajur Veda, Youth SATURN - A year, An external position, Ashes, Birds, Black color, blanket, Bones, Born to a low woman Born in adultery son of a woman who is widowed, Brahman having tamasik (desires) quality, Buffaloes and the like, Charity, Cousin, Cruelty, Death, Dirty cloth, Dirty house, Disease, Disgust, Displaying amorous attentions in dressing, Distress, dogs, Doing something other than the traditional or accepted duties, Enmity, Eunuch, Exertion, Facing the west, Falling, Fear, Fierce or severe, Fond of the north - east, Friendship with the wicked, Generosity, Goats and the like, Grains in black color, happiness from a woman, hard heartedness, Horses and Elephants, Hunter. Strange or ugly hair, ill - health and other sufferings, Income, Indignation, Indulgence in sex, Iron, Lameness, lead, Learning what belongs to another caste, Living by agriculture or farming, long lasting , Long standing fear, Longevity, Looking downwards, Lords, Maid servant, Mind turned to dirty things, mules, Obstruction, Oil, Old age, One born outside the four castes (priests rulers and warriors traders menial workers), One losing his ego, One who knows where the arms are kept manager of an ordinance factory, Outcastes, Persons with strange or mutilated limbs, Precious stones, Remedies for restoring life, Roaming in hilly areas, Roaring in the woods, Servant's duties, Shudras, Significator of the father for one born in the night, Sins, Skin, Sorrow, Standards, Strong at the end of the day, Telling lies, Tendon, The second half of winter, Thefts, Torn clothes or things, Tretagni - one of the three sacred domestic fires, Turks, Vital or supporters of the lower classes and the underdog, Wandering in poisonous places, Wandering in the battle fields, Whole kingdom, Wind, wood, World of the snakes, Worship of Yama, Wrong or wicked valor Rahu - A conveyance covered on all four sides, A sinful woman, Acquiring a kingdom, Acute duodenal pain, Air, An irreligious person or a Shudra, Association with animals, Bones, catarrh, Chowrie, Complaints of wind and phlegm, Conveyance, Depending on mlechchhas (foreign cultures), Emerald, Facing south, Falsehood, Faulty logic, Gambling, going to a different country, Great forest, Harsh speech, harsh speech, Having sex with a wicked woman, Hidden abdominal ulcer, Interpretation of dreams, Long, Looking downwards, low castes and the like, Malignant tumor, Maternal grand father, Old age, One belonging to a caste outside the four main castes, One muhurta, Perplexity, Reptiles, serpents, Severe, South - western direction, Southern breeze, Staying outside, Strong at Sunset, Suffering from mountains, Travels, Umbrella, Unclean, valor, Wandering in difficult places, Wickedness, World of the snakes, worship of Vana - Durga (vana=forest Durga=Deity of Shakti), Writing Urdu or Persian KETU - A servant of Shiva, Acquiring prosperity, All kinds of luxury, All sorts of prosperity, Bath in the Ganges, Consumption, Conversation or association with shudras, Diseases of the stomach and eye, Dogs, eats sparingly, Father's father, Final salvation, Fortune, Friendship with hunters, Ganesha and others, Getting the order of imprisonment evoked, Great pain from peptic or duodenal ulcer, Great penance, Horned animals, Hunger, Instability of mind, Knowledge of Brahma, Knowledge of the animals, zoology, Mantra Shastra, Medical practitioner, Observing silence religiously, Painful fevers, Renunciation, roosters, Small pox boils and such other diseases, Stones, Stupidity, Suffering from foes, Thorn, Vedanta, Vultures, Wind complaints, Worship of the lord of Chandi (Goddess Kali), Wounds. 130 CHAPTER XXIV: VARGAS, THE MORE YOU LOOK THE MORE YOU FIND The practice of dividing the zodiacal circle into increasingly finer divisions forms the basis for some very important techniques and considerations in jyotish. With the tedium of calculating a chart growing easier every day, thanks to the readily available fine quality jyotish software, the use of divisional charts (and several other tedious-to-calculate techniques) is on the rise. There are many ways of dividing the 'round' celestial pie and not all of these suggestions come from one single ancient source. The Parashari System (attributed to the ancient sage Parashara who is believed to be the pioneering sage to have presented jyotish in an organized and comprehensive form in a single Magnum opus, the Brihat Parashara Hora Shastra), utilizes up to 16 divisions, or shodash (sixteen) vargas (divisions), to this scheme many more divisions have been added, these are sometimes described as Tajika vargas. The 'harmonics' used in western astrology are very similar in concept to the jyotish vargas, although their specific uses might differ from those of their eastern counterparts. The term varga in recent literature has generally been used to mean ‘divisions’ but varga really means a class or group. Without this connotation, even experienced astrologers get confused when they are reminded that Parashara described 16 vargas including rashi or sign chart. It confuses them to consider rashi as a ‘divisional’ chart. However, the rules that apply to rashi, also apply to other vargas. The use of popular terms such as D-9 (9th division or navamsha) or D-10 (dashamsha) can add to the confusion of some. However, these are merely terms of convenience and therefore I utilize V-9 (varga-9) instead of D-9. I prefer to look at vargas not as divisions, but ways of ‘grouping’ the influence of planets or providing a different view-port for their indications. The V-9 or navamsha grouping or portal would therefore give a glimpse into the attributes of a given planet in the domain that is attributed to navamsha influence or navamsha indication. This might be sounding like semantics to some, but is important in my view. Terms are powerful and can astroundingly influence and define our boundaries of understanding. Most vargas are seemingly based on the premise that different segments in a given sign share a resonance and connection with one of the 12 signs (and, thereby, also with the 12 houses in a chart) in the natural sequential order. The first 10 degrees of sidereal Aries; therefore, possess in essence the attributes of Aries (Drekkana, also called by some as dreshkana or dreshkona), as do the first 3d20m of Aries (navamsha). Another way of looking at the situation would be through dividing a sign into two divisions, the first 15 degs and the second 15 degs (hora), or into three divisions of 10 degs each (drekkana), and so on. Some of these divisions such as trishamshas, shastiamshas, nadiamshas have attributes that are somewhat different from the signs themselves and can be considered as a special class of vargas, similarly, the order of assignment is non-standard in the case of some vargas such as hora, drekkana, trishamsha, etc. Most other vargas follow the common pattern of being subdivisions each possessing the attributes of the main signs, often in sequence or in trinal order. There are emerging some variants of these special vargas, particularly hora, trishamsha and drekkana. One interesting variant is presented by J.R. Ratra in the article, "Confusions in divisional charts" which was published in the June 1998 issue of The Times of Astrology. As these things go, there exist other variants, also. Many applications for these divisional charts are recommended in classic texts. One of the primary one being for determining the strength of planets, as part of the saptavargajabala (rashi, hora, drekkana, saptamamsha, navamsha, dwadashamsha and trishamsha), and vimshopakbalas. The main consideration in these is based on the frequency of a planet occupying signs and varga-signs that are its moolatrikona, own or those ruled by its friends or enemies. The principle of dispositorship reigns supreme in these considerations for determining strength of a planet. Yet another very important use for the divisional charts is in their use as 'microscopic' charts which focus on the different areas in the life and relationships of an individual. In this application, there is a limited relationship that is maintained with the order of divisions and the order of houses. The rashi or the primary 131 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 division of the zodiac represents the self or first house, the binary division into horas represent the acquisitions and wealth (2nd house), the trinary division into drekkanas deals with siblings (3rd house), the quarternary division (turyamsha or chaturthamsha) deals with mental peace (4th house). The scheme is broken down with saptamamsha (division of sign into 7 parts) which represents the children or 5th house issues, navamsha (sign divided into nine parts) representing the 7th house issues (though there is more to navamsha than just its resonance with the 7th house issues). The dashamsha (10 parts) brings things back into somewhat of a normal alignment, since the dashamsha and the X house have a lot of common areas that they cover. To reiterate, the following are the primary areas that Parashara recommends we study from the different divisional charts: rashi (radix), for physique hora (rashi divided into 2 parts) for wealth dreshkana or drekkana (3 parts) for siblings chaturthamsha (4 parts) for fortunes saptamamsha (7 parts) for children and grandchildren navamamsha (9 parts) for spouse dashamsha (10 parts) for profession and effects of great importance dwadashamsha (12 parts) for parents shodashamsha (16 parts) for conveyances vimshamsha (20 parts) for worship chaturvimshamsha (24 parts) for learning saptavimshamsha or bhamsha (27 parts) for strength and weakness in general trishamsha (6 parts, different for odd or even signs) evil effects khavedamsha (40 parts) for auspicious and inauspicious effects akshavedamsha (45 parts, different deities for different triplicities) for all indications shashtiamsha (60 parts) for all indications Other 'tajik' vargas such as shashtamsha (6 parts), ashtamamsha (8 parts), etc. have been used successfully by contemporary astrologers, and are offered by most software in use. In some ways, such use of divisional charts as indicators that resonate with the houses in a certain order resembles the sequence in which the Jaimini karakas are used, these also follow the order of houses to a large extent, namely, the most advanced planet, atmakaraka, describing the issues pertaining to the self or first house, the next advanced planet, amatyakaraka, describing the issues pertaining to the 2nd house, the next, bhratrikaraka, describing the siblings ruled by the 3rd house, then comes the matrikaraka (IV house), putrakaraka (V house), gnatikaraka for sickness and maternal relatives (VI house) and darakaraka (VII house). The divisional charts, as indicated earlier, do not follow quite as regular a sequence, with saptamamsha and not panchamamsha describing the V house issues, navamamsha describing the VII house, the scheme getting back on track with the dashamamsha and then moving away from this concordance again. Just for clarification, I would like to state that this similarity has been brought forth here just to draw the attention of the jyotishi to an interesting area and not to make any statements suggesting any implied similarity in the rationale behind the designing of these two schemes (Jaimini charakarakas and vargas) or even suggesting that the partial concordance between vargas and houses implies any missing gaps or anything like that. An interesting research topic would be the study of atmakaraka in rashi, amatyakaraka in hora, bhratrikaraka in drekkana, matrikaraka in turyamsha, putrakaraka in saptamamsha, darakaraka in 132 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 navamsha, and perhaps gnatikaraka in shastamsha. In most cases, the divisional charts may be used keeping in mind the following considerations: a) One should try to study the divisional chart in consort with or even secondary to the rashi chart and not as a stand-alone chart. However, at times, a lot of information may be gleaned from studying just the navamsha chart. Navamsha is a very special chart because it connects the sign-based zodiac with the nakshatra-based zodiac. Each navamsha is identical to a nakshatra-quarter or pada and four navamshas make one nakshatra. It is useful to remember this when studying the navamshas and to blend in the attributes of the nakshatra into the analysis. b) One may study the house lord in the rashi chart under question, its strength and the associations it makes in the related varga chart. This can provide additional factors that may be blended in the reading to add richness and details to the original sign-based delineation, as well as for providing tie-breakers when there exists a confusing or conflicting pattern in the rashi chart. c) One studies also the pertinent house in the relevant divisional chart. So, one would study the 7th and 9th house in a navamsha chart or the tenth house in a dashamsha chart, the third in dreshkana. The reason for studying the 10th house in the dashamsha (occupation) and 3rd in dreshkana (siblings) is obvious, but in the case of the navamsha, while the implication of the 7th house would be obvious, that of the ninth might not be so at first glance. A moment of reflection would indicate that marriage and happy relationships are highly dependent on one’s fortunes and good karma, as shown by the 9th house, and the navamsha being the 9th harmonic division of a sign, has a special resonance with this house and most other considerations that, after all, are dependent on our fate or bhagya, which is nothing but a bottom line of sorts in our karmic ledger, and indicates our good and bad actions carried out during earlier births. d) There is some room for discussion in the matter of use of standard aspects that are used in rashi charts of also being used in the varga charts. In some vargas, planets that are in opposite houses in rashi (notably the lunar nodes) end up as being in the same house and would never aspect each other. Also, there is the element of angular distances that underlie the drishtis, an arc-interval relationship that is not maintained in the divisional scheme. For instance, planets in nonile or novile, as some call it (multiples of 40 degrees), and trine (which is a multiple of 40 degrees!) from each other end up as being in yuti or conjunction in the navamsha. I like to give more weight to relationships in a divisional chart based on mutual reception, namely, planets exchanging signs in divisional charts or planets that are in mutual angles (and trines) in the divisional chart under study. Planets in the same divisional sign (and hence in mutual angle and trine from each other) have a special importance or relationship that transcends their angular distances from each other e) In Satyacharyaa's writings, he recommends one to study the relationship and mutual placement in navamsha chart of the ascendant lord and house lord under examination (both taken from the rashi chart). For example, in a Leo rising chart, one would study the ascendant lord Sun and lord of seventh sign in this chart, Saturn in the navamsha chart and their mutual relationship would indicate the state of marital bliss in the life of the nativity. If Saturn is placed in the 6th, 8th or 12th varga from Sun, in navamsha chart, then the 7th house indications would be affected negatively, particularly, if the indicators are afflicted in the rashi chart. Other factors might redeem or intensify such a delineation. Whether this basic rule can be extended to other vargas could be a lucrative area for research. 133 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 f) In some recent translations of nadi literature, the significance of the interchangeable nature of the sign and navamsha sign has been brought to light. This is often described as "navamsha tulya rashi" and 'rashi tulya navamsha' and has been the subject of several articles in the Times of Astrology and possibly other publications as well. If a particular sign in navamsha is very strong and beneficially characterized, then when a benefic transits that SIGN, the promise of the navamsha would be fulfilled. Conversely, when the navamsha sign is under malefic influence, transit of a malefic, such as Saturn or Mars through that SIGN would affect the houses involved. It is almost as if the 30 degree sign and the similar 3d20m navamsha share a bond, a connection that creates a link between the two in operational terms. Whether this 'principle' can be applied unconditionally and extends to other significant divisional charts such as dashamsha or drekkana, as well, is an area for exploration and research. g) As an additional consideration, in any given varga chart, note the mutual relationship and status (strength and character) of the lord of 1st and 10th houses of that varga. If these are prominent and strongly connected, the issues relating to that varga could play a dominant role in the individual's life-plan. If these planets (lord of 1 and 10) are also connected with the relevant house of interest in the chart (fifth in saptamamsha, fourth and ninth in dwadashamsha, seventh in navamsha, etc.) then this adds to the weight of evidence of those issues playing a significant role in the nativity's life. h) It helps to keep in mind that as is true for most tenets and techniques in jyotish, the role of divisional charts is simply one of the many factors that must be considered in a delineation as part of the process for deciphering of the global signature in an astrological symbol. Undue significance on any one factor or aspect of a technique can throw the reading off its kilter and this must be kept in mind. Navamsha has generally been given a very important weighting in ancient texts and by practicing jyotishis. One of the unique considerations pertaining to it deals with the issue of vargottama planets. This principle states that if a planet is placed in the same sign and navamsha sign in a chart (such as, Venus in Libra rashi and Libra navamsha), then it becomes very beneficial and strong, as if it is placed in its own sign. This is very easy to accept when the position indicates one of strength; however, how about the Venus in the last few degrees of Virgo, when it would be debilitated in rashi and navamsha, or when a planet is in the sign and navamsha of an enemy? Such a Venus would lose strength in shad and vimshopakbala. Would such a vargottama status of the Venus render it as strong as if it was in its own sign? Or, is vargottama only an indicator of amplification; thereby highlighting the beneficial or malefic outcome depending on the particular situation of the planet, namely, a vargottama Venus in Virgo would be weak whereas a vargottama Saturn in Libra would be strong. It should be easy to find charts where such situations occur and then one could examine the actual experience of the individual in houses and areas that are ruled by such planets. However, one must be cautious about the role of ayanamsha in such an examination. A Venus that is vargottama by being placed in the tail-end of Virgo (thereby, debilitated in rashi and navamsha) by one ayanamsha might appear to be very strong (good comforts, great marriage, etc.), but it pays to stop and think, if this could be better explained by the same Venus being vargottama in Libra based on another slightly different ayanamsha. One may run into this particular situation, for instance, when using Lahiri vs Yukteshwar ayanamsha. Venus at the very end of Virgo according to Lahiri could be in early Libra using Yukteshwar (or Raman's) ayanamsha. A degree or two can bring about a major difference in the location of planets. A series of such charts with different planets being vargottama in different signs would be the logical way to conduct such research, obviously. Jyotishis need to emulate the scientists in this regard and should pool their efforts, rather than carrying out islands of research, which are difficult, time-consuming and inefficient in terms of the utilization of resources, such as birthdata banks, etc. 134 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Getting back to navamsha, if one were to lay out the distribution in a table or a spreadsheet, certain interesting patterns emerge. Firstly, all corresponding navamshas in each sign are seen to belong to the same quadruplicity as the sign, such as all first, fourth and seventh navamshas are cardinal while 2nd, 5th and 8th navamshas are fixed. The last navamsha in each sign is mutable, the middle (fifth) one is of the nature of fixed signs. This is obviously dependent on the way the signs are arranged in the zodiac. This pattern also dictates that the vargottama navamsha in the chara signs (1,4,7,10) would always would be the first one, in the fixed signs the vargottama navamsha is the middle one (5th navamsha), while in the mutable signs it is the last one (ninth). The triplicities or tattwas are not ignored, either, in the navamsha distribution. Each sign starts with a navamsha of its own tattwa or triplicity, so Aries, Leo and Sagittarius start with the fiery navamsha of Aries, while the earth signs, Taurus, Virgo and Capricorn start with the earthy navamsha of Capricorn. All signs also end with a navamsha of the same element (Aries, Leo, Sagittarius end with the Sagittarius; Taurus, Virgo, Capricorn end with Virgo; Gemini, Libra and Aquarius end with Gemini while Cancer, Scorpio and Pisces end with Pisces navamsha). Also, note that some of the exaltation and moolatrikona navamshas are missing from the signs based on their elements or tattwas: Fire signs do not have navamshas corresponding to exaltation signs (EXN) of Mars and Venus or moolatrikona navamsha (MTN) of Saturn Earth signs do not have EXN for Saturn and MTN for Venus and Jupiter Air signs do not have EXN for Jupiter and Mercury and MTN for Sun and Mercury Water signs do not have EXN for Sun and Moon and MTN for Mars and Moon. Emboldened navamshas in the table below represent the vargottama navamshas. SIGN ARI TAU GEM CAN L EO VIR LIB SCO SAG CAP AQU PIS MOV ari cap lib can ari cap lib can ari cap lib can 2nd nav tau aqu sco Leo tau aqu sco Leo tau aqu sco Leo 3rd nav gem pis sag vir gem pis sag vir gem pis sag vir 4th nav can ari cap lib can ari cap lib can ari cap lib FIX Leo tau aqu sco Leo tau aqu sco Leo tau aqu sco 6th nav vir gem pis sag vir gem pis sag vir gem pis sag 7th nav lib can ari cap lib can ari cap lib can ari cap 8th nav sco Leo tau aqu sco Leo tau aqu sco Leo tau aqu MUT sag vir gem pis sag vir gem pis sag vir gem pis Yet another interesting thing about navamshas emanates from Meena nadi which was divulged by someone in an internet forum. Unfortunately, the individual did not give his or her real name and it is hard to acknowledge "handles" which change often, anyway. But let us thank this nameless person for the following tip. A moment's reflection would reveal that any nakshatra or asterism can have only three sets of navamshas. The four quarters in a star would either belong to Aries-Taurus-Gemini-Cancer (Ketu's, Moon's or Jupiter's stars) or Leo-Virgo-Libra-Scorpio (Venus's, Mars's or Saturn's stars) or Sagittarius-CapricornAquarius-Pisces navamshas (Sun, Rahu or Mercury's stars). If the exaltation sign of a planet belongs in one of these three sets, then if that planet is in any of the four navamshas forming the set, it is called 135 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 uchchamsha (exalted amsha) and the said planet tends to give good results in its dasha or bhukti. So, in a given chart: if Sun, Moon or Jupiter are in Aries, Taurus, Gemini or Cancer navamsha, they are in uchchamsha if Mercury or Saturn are in Leo, Virgo, Libra or Scorpio navamsha, they are in uchchamsha if Mars and Venus are in sag, Capricorn, Aquarius or Pisces navamsha, they are in uchchamsha Though not explicitly stated so, one might wish to keep an eye on the sets which contain the debilitation sign of the planets, as well, these would be: Saturn or Mars when they are in Aries, Taurus, Gemini or Cancer navamshas Venus, Sun and Moon if they are in Leo, Virgo, Libra or Scorpio navamshas Mercury if in sag, Capricorn, Aquarius or Pisces navamshas The chart of a male nativity born on May 12, 1934, 12:55 PM I.S.T., 79E25, 28N21 is for your study. 136 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- 137 © All rights reserved, since 1980 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Another very interesting example is of the world-famous artist Pablo Picasso: Notice the accumulation of afflicted planets in this chart! Notice the vimshamsa chart (chart on p 137) which is indicative of spiritual progress. In this chart, Sun's rashi rises and the 10th lord is Venus. Notice that Venus is placed in its own sign in10th with gulika and is aspected by Sun, the lord of ascendant. Being in angles, these planets are quite prominently placed and the connection of the 1st and 10th lords indicates that this sphere would be prominent in the individual's life. It is even more fortifying that these two planets, Sun and Venus also rule the 1st and 10th houses in the rashi chart. Both Venus and Sun are exalted in the rashi chart and are placed in the 8th and 9th houses which have to do with spirituality, tantra and mysticism and teaching. This is the chart of a wellknown spiritual teacher who is known for his writings on gemstones and spiritual energy chakras. He has a fairly substantial following all over the world. Being a tantrik, he is the worshipper of Shakti and Bhairav. 138 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 In the V-20 chart, the fifth house which deals with matters pertaining to devotion and mantra-siddhi (indicative of spiritual ascension), is ruled by Jupiter which is placed with Sun in Scorpio. Sun is indicative of Shiva while Mercury is indicative of the other polarity, Vishnu. Tantriks generally lean towards Shiva shakti and in this chart, Sun is indeed in a stronger placement than Mercury, which is placed in Libra and is aspected by debilitated Mars and debilitated Saturn. Both planets do receive cancellation, because they are in angles from the Moon and the planets that are exalted in Aries and Cancer, Sun and Jupiter, are placed together in an angle from the ascendant. This benefic disposition balances out any fanatical tendency. Venus is a significator for gems and precious stones and is exalted in the 8th house in the rashi chart. It is also aspected by Jupiter from the 2nd. In a sense this is not a very beneficial aspect because of the mutual polarization of Venus and Jupiter (one is the teacher of demons the other of gods, by an allegorical mnemonic reference); however, it is consonant with the interest of the nativity in gemstones and in their remedial influence. From a spiritual perspective, this is a benefic influence and this individual has been accepted as a significant teacher of our times. His exquisite artistic abilities are also highlighted not only by the exalted status of Venus the 10th lord, but also the presence of exalted Venus in the 4th house in dasamsha chart. Venus is directionally very strong in the 4th and the two mahapurusha yogas (hamsa and malavya) caused by Jupiter and Venus in the V-10 are significant in his being a teacher and artist. The presence of gulika in 10th in V-10 highlights the mystical and out of the ordinary nature of his work. The joining of the lords of 9th and 10th (also 7th) in the 2nd house (education, speech, writings, teaching) is significant. These happen to be Sun and Mercury which are inherently related with these activities. The two planets are also well placed in the rashi. When judging a chart or an area in one’s life, such a scanning and simultaneous consideration of the rashi and relevant varga is essential. His two most important works were published during the dasha of Rahu and Venus. Rahu is in a sign of Saturn while Saturn is in the 7th house (public). Rahu can serve strongly as a surrogate for Saturn and can bring the mystical secrets out in the form of printed books. Venus is the lord of 10th in rashi and a strong influence in the V-10 and V-20 charts as recently discussed. It definitely was a significant turning point in his life as a mystic, writer and teacher. Rahu being in the star of Moon (lord of 12th placed in 9th in the company of Mars (own house) and Sun (exalted) represents a beginning of his role as an important teacher in lands abroad. This highlights the role of nakshatra dispositor of the dasha/bhukti lord, as the planet determining the nature of effect, as outlined in Krishnamurthy paddhati. In sifting through modern literature, one would come across some reinterpretations which are directed at several vargas, notably hora, drekkana and trishamsha. A variety of contemporary jyotishis indicate that there is possibly some misinterpretation that has crept into jyotish. For instance, the modern savants say, hora should not be limited to only the signs of sun and moon, but rather, should use a sequential pattern, so that the first half of aries belongs to aries hora, the second half to taurus, the first half of taurus to gemini, second half to cancer, etc. The parivritti (cycle or circle) begins again from libra, the first hora of which is ruled by aries and so on. Of these, the horas in the odd signs belong to the sun, while those in even signs belong to moon. Benefics are strong when they are in even signs and malefics are strong when they are in odd signs. This layout has some merit, and follows this distribution: 139 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- Sign Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces 1st half (hora 1) Aries Gemini Leo Libra Sagittarius Aquarius Aries Gemini Leo Libra Sagittarius Aquarius © All rights reserved, since 1980 2nd half (hora 2) Taurus Cancer Virgo Scorpio Capricorn Pisces Taurus Cancer Virgo Scorpio Capricorn Pisces A similar sequential distribution for dreshkanas has also been suggested, with the three dreshkanas in aries being ruled by aries, taurus and gemini, the three in taurus being ruled by cancer, leo and virgo and so on. Sign Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces Dreshkana 1 Dreshkana 2 Dreshkana 3 Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces Similar alternate schemes have been proposed for other vargas or divisional charts as well. Fertile area for research, particularly by someone well versed in programming. 140 CHAPTER XXV: ASHTAKAVARGA, THE RASHI UNFOLDS Ashtakvarg or ashtakavarga (AV) is a very interesting system that is used in jyotish and is one of the many unique aspects of jyotish (others being the many dashas, nakshatras, jaimini principles, and many more) that renders questionable, if not outrightly amusing, the simplistic assumption that jyotish is basically Hellenistic/Babylonian astrology which was imported into India through trade links or during foreign occupation (this is the view given in Encyclopaedia Britannica, possibly assumed from some modern historical sources which obviously have only a superficial acquaintance with jyotish). That aside, ashtakavarga was recommended by Sage Parashara in Brihat Parashara Hora Shastra (BPHS), "for the 'dunces' that shall inherit the earth during Kaliyuga or dark ages." as the sage put it. Diminutive and downrightly snooty as such a statement might come across to most of us, poking our pride a bit, let us set those words attributed to the wise one aside and examine this unique system that he gave us, the system that establishes the supremacy of the rashi chart and the information derived from it. Some jyotishis are beginning to apply the system to varga charts as well and perhaps some day this will begin to extend the usefulness of ashtakvarg system even more. For many years, jyotishis and teachers have urged students to focus on simple methods first, and to master the radix or lagna (rashi, sign) kundali before delving into finer methods such as vargas and bhavas etc.; thereby, reducing complexity that can be confusing to some beginners. The mighty computer has, of course, changed all that. The calculations of shadbalas and other forms of vargabala (such as vimshopak) can be quite involved, but, is one to feel helpless when one is not equipped to carry out the math by long hand or by computer? A method of numeric strength determination has been discussed earlier in this manual. This is quite simple, if not comprehensive. Ashtakavarg is another very interesting system which reminds one of the binary system and the 8-bit bytes of digital equipment (as indicated by Richard Houck in his book Digital Astrology). The similarity ends there, because unlike the binary system, ashtakavarga is linear and summative and not exponential (multiplicative). The analogy cannot be carried any farther than would be reasonably appropriate. Stated simply, ashtakavarg provides a means of examining the influence of the seven planets (nodes are not considered at all in this system) depending on their locations in a horoscope, on each other and on the 12 houses in a horoscope. The mainstream view is that each planet and ascendant, from its position, contributes a benefic or malefic point to each of the 12 houses in the ashtakavarga matrix for each of the seven planets. In other words, each planet from Sun to Saturn receives a 'contribution' from 8 indicators, the 7 planets (including itself) and the ascendant or lagna. These 8 sources constitute the 'ashta' (which means eight) and the matrix of their summative influences forms the varga (literally arrangement into divisions or sections). Each planet treats the 12 houses from its location as either positive or negative and this arrangement or preference varies depending on whose ashtakavarga is being calculated. To elaborate this further, for example: Sun is favorably disposed towards the houses 1,2,4,7,8,9,10 and 11 from its natal placement in its own ashtakavarga and casts a benefic point in these houses from its location in a horoscope. Sun is favorably disposed towards the houses 3, 6,7,8,10 and 11 from its natal placement in Moon's ashtakavarga and casts a benefic point in these houses from its location in a horoscope. Sun is favorably disposed towards the houses 1,2,4,7,8,10 and 11 from its natal placement in Saturn's ashtakavarga and casts a benefic point in these houses from its location in a horoscope ... It goes without saying that the remaining places would be malefic from that planet in a particular 141 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 ashtakavarga. Ashtakavarga is very binary in the sense that a place is either good or bad from a given planet. The mix of different influences adds shades to this black/white polarization. These positions (and of other planets) for the most part are generally accepted by several classics, although minor variations are noted for the Venus and Moon ashtakvargas in Varahamihir's system. However, if one were to read Parashara, there seems to be another twist or two. Firstly, he advocates also looking at the tally of the negative points, something that books miss and software generally do not address. Most of these focus on the positive points alone, but really a planet is also contributing negative points in the 'remaining' houses which must be taken into account. It is not as if this cannot be mentally calculated by subtracting from the total, but just a step one generally seems to not focus on or keep in mind! Secondly, the way Parashara describes the ashtakavarga allocation, it is possible to interpret that the positions are counted from the planet whose ashtakvarg is being determined. In other words, Sun's favorable locations in Moon's ashtakvarga should be counted from natal Moon and not from the sun as is the convention. This if true will be a serious departure from the modern norms and standards of ashtakavarga. One way or another, thus, we end up with a table of ashtakavarga scores for each planet, and the sum of this is called bhinnashtakavarga (separated AV; for the seven planets, individually). When all the points from the seven bhinnashtakavargas in a given house are added, we call that Samudaay-ashtakavarga (also called sarvashtakvarga or cumulative AV when the positive and negative points are both considered. This is not something that is done by many software which shows only the positive or benefic points and arguably results in an incomplete picture). The bhinna for each of the seven planets can also be presented as a 8x12 table showing the individual contribution of each planet and ascendant to each house in the AV of a given planet in a horoscope (See Table 25.1) There are two major variants recommended for calculating the benefic (and malefic) places from a given planet, one attributed to Parashara (discussed here) and the other attributed to Varahmihira. The difference between the two is in the vargas of Moon and Venus and results in a difference of a couple of points (out of 337). The minuteness of the difference makes it somewhat difficult to test which of the two systems is better. Most software packages provide both options; thus providing yet another variable for jyotishis to play around with. The specific differences between the two recommendations for bhinnaashtakavarga are: a) Jupiter's contributions in Moon's ashtakavarga Parashara - Benefic places are 1, 2, 4, 7, 8, 10, 11 from natal Jupiter Varahamihir - Benefic places are 1, 4, 7, 8, 10, 11, 12 from natal Jupiter b) Mars' contributions in Venus' ashtakavarga Parashara - 3, 4, 6, 9, 11, 12 from natal Mars Varahamihira - 3, 5, 6, 9, 11, 12 from natal Mars Note that despite the differences between the two prescriptions, the total points contributed by a planet remain the same, in the case of MOON-Jupiter, Parashara recommending a benefic point in the 2nd house (from Jupiter) while Varahamihir prefers to place it in the 12th from Jupiter, instead. In VENUSMars bhinnashtakavarga, Parashara places a benefic point in 5th (from Mars), Varahamihira places it in 4th (from Mars), instead. 142 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 The final difference (in sarvashtaka or cumulative ashtakavarga between the two schemes results in a difference of one point in four houses. The differences would become more notable if one incorporates the reductions or 'shodhanas' and corrections as prescribed in classics. However, there is something to be said in favor of the values of Parashara. The presentation in Parashara's text (in contrast with that by others) is given in a manner which has an internal redundancy check built in. He specifies in different verses, the places for the benefic (rekhas or lines) and malefic (bindus or dots) points. This redundancy helps in crosschecking and is internally consistent. Also, as indicated in the fine print, earlier, he states the positions for the lines and points, not as "this house from that planet is benefic (or malefic)," but instead uses a statement such as, "[In Mercury's ashtakavarga] Three planets in the 1st, 2nd ... houses from Mercury will be contributing bindu, 2 planets in the 8th house ..." and this is followed by, "The 1st house of the ashtakavarga of Mercury, will have [the points contributed by] Sun, Moon and Jupiter ...". Table 25.1: Ashtakavarga distribution for Sun Houses SUN H1 2 3 4 5 6 7 8 9 10 11 12 Total sat jup mar Sun ven mer moo asc 1 0 1 1 0 0 0 0 1 0 1 1 0 0 0 0 0 0 0 0 0 1 1 1 1 0 1 1 0 0 0 1 0 1 0 0 0 1 0 0 0 1 0 0 1 1 1 1 1 0 1 1 1 0 0 0 1 0 1 1 0 0 0 0 1 1 1 1 0 1 0 0 1 0 1 1 0 1 1 1 1 1 1 1 0 1 1 1 0 0 0 0 1 1 0 1 8/12 4/12 8/12 8/12 3/12 7/12 4/12 6/12 TOT 3/8 3/8 3/8 4/8 2/8 5/8 4/8 3/8 5/8 6/8 7/8 3/8 48/96 Saturn provides 8 benefic points in Sun's ashtakavarga in this chart, Jupiter provides 4. These totals remain constant from chart to chart; however, the houses they fall in, individually, would vary with the placement of these planets in a given chart. This table would represent the prastharashtakavarga (spread or elaborate AV) of Sun. The totals in the bottom row would represent the bhinnashtakavarga summated values for Sun in the chart and the seven bhinna AVs (Sun to Saturn) would then add up to constitute the samudayashtakavarga for each house. The maximum bhinnashtakavarga values of the planets, Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn, adding their totals in all 12 houses in a chart are 48, 49, 39, 54, 56, 52, 39. Notice the relatively low values assigned for the natural malefics Mars and Saturn, and the higher values drawn by the benefics Mercury, Jupiter, and Venus with the values for the lights, Sun and Moon, falling in between the range. The benefics, therefore, potentially "attract" more points (and signify an easier karmic ride or karmic boons for good deeds in past!). As shown in Table 25.1a, if one were to add up the contribution of all the planets and ascendant for each planet (bhinnashtakavarga maximums) going just by the houses in which the contributors fall, we would get values of 43, 36, 49, 46, 36, 40, 42 and 45 for Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and ascendant, respectively. Notice that the malefic, Mars contributes the most while Moon and Jupiter 143 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 contribute the least. I would not read too much into this in terms of planets that give or generosity (Jupiter, at least, is known to be very generous; however, in ashtakavarga, it seems to give less points than it receives; food for thought!). Another way to look at these would be if we were to add the total points received by each house (from a given planet), the distribution would be: 24, 22, 29, 26, 25, 35, 19, 26, 26, 37, 52, 16 (total = 337). The more planets are in the same sign, the more the significance of this count. Table 25 .1a: Distribution of AV points based on planetary positions in a chart Ho use 1 2 3 4 5 6 7 8 9 10 11 12 Row sum SU 3 3 3 3 2 3 4 5 3 5 7 2 43 MO 2 3 5 2 2 5 2 2 2 4 6 1 36 MA 4 5 3 5 2 4 4 4 4 6 6 2 49 ME 3 1 5 2 6 6 1 2 5 5 7 3 46 JU 2 2 1 2 3 4 2 4 2 4 7 3 36 VE 2 3 3 3 4 4 2 3 4 3 6 3 40 SA 3 2 4 4 4 3 3 4 4 4 6 1 42 AS 5 3 5 5 2 6 1 2 2 6 7 1 45 Total 24 22 29 26 25 35 19 26 26 37 52 16 337 Ashtakavarga matrix indicates relationships between planets and ascendant and the different houses (zones of influence) therefrom. The placement of planets etc. is different in each chart, but the areas of benefic (and malefic) influences are fixed. For example, sun in its AV, is favourable to the first two houses from its placement but not to the 3rd, 5th or 6th houses from its position. These zones for sun, for instance, vary in each planet's ashtakavarga. The table given here (25.1a) provides another way of looking at the ashtakavarga influence. It indicates the cumulative benefic points of a given planet in the 7 bhinnashtakavargas (sun to saturn). The values in each cell ranges from 1 to 7. A value of one in a given house for a planet (row) would indicate that the planet gave a benefic point for that particular house (from its location) in the bhinnashtakavarga of one planet, whereas, a value of 7 would indicate that the planet was favourable to that house in all seven bhinnashtakavargas. A quick look would show that the 7th and 12th houses tend to receive the least number of points , but the 11th house generally receives the maximum number of benefic points. The noticeably lower scores in the 7th and 12th house from a given planet is very interesting. This means that most planets do not contribute points to the 7th and 12th houses from where they are located. On the other hand, notice the very high score received by the 11th house (from any given planet). This is because all but four planets contribute a point to the 11th from their location in a chart in all AVs (The 144 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 maximum value a house counted from the location of a planet can receive is 8x7=56; signifying the eight contributors and seven ashtakavarga candidates). While houses lower than 11th, namely, the 10th and 6th houses also bag many points. The significance of this would become very noticeable if several planets happen to be in a given house. The 6th, 10th and 11th therefrom will accumulate very high scores; whereas, the 2nd, 7th and 12th from their house of occupation would show very poor scores. Even without having the ashtakavarga scores handy, this rule of thumb may be kept in mind when viewing a rashi chart. The specific permutations and combinations of points would vary dramatically at times, this should be kept in mind. From time to time, statements hinting at "as in rashi, so in varga or divisional charts" appear in print. This has been originally attributed to Prof. Raman, as quoted by his astrologer daughter on her webpage (and perhaps in some articles, also). Other more recent voices have confirmed the same fact, as well, at different times. I am not aware of any software at the time of writing this that extends the ashtakavarga methodology to the vargas, but it certainly sounds like an interesting area for exploration. Meanwhile, one can note any accumulation of planets in a house in a given varga chart and remember the general adage that the 2nd, 7th and 12th therefrom will have low ashtakavarga scores while the 6th, 10th and 11th would have higher scores. In horoscopes with the planets spread out all over the chart, the ashtakavarga would tend to be distributed, more or less uniformly, as well. Individual cases would differ, obviously, because the pointdistribution of each planet varies. Those who have software can take up an epoch and study the changing distribution of ashtakavarga clustering as the planets move. One could start with the samudayashtakavarga scores shown by programs like Parashara's Light on their transit screens (pause frequently!) or by using the 'change time tool', may look at the detailed spread in a worksheet that shows all the bhinna and samudaaya ashtakavarga in a work-screen, for a better appreciation of the ashtakavarga pattern as it dynamically changes with the planetary distribution in a given horoscope. Exercises such as these are quite helpful to develop the faculty of pattern identification, which forms the crux of much of astrological delineation. There is so much to explore even in the raw basic (unmodified by shodhanas or reductions) scores of ashtakavarga, but what is the utility of it all in practical horoscopy? The commonest use for these is in transits. When planets transit houses with lots of benefic points, particularly if some or many of the points were contributed (natally) by the transiting planets, then good effects are to be expected. However, secondarily, ashtakavarga can also be utilized in natal horoscopy, for determining relationships of planets with a given house or areas in life (signifying supportive influences if AV points are high, obstacles or efforts if the number of points are lower, for starters), but also for determining the longevity. This is obviously an area where the uncertainties can be very high but the impact on individuals very serious, hence caution and prudence are strongly advised. For longevity determination, the raw ashtakavarga scores are 'reduced' by a series of corrections applied to them, based on several factors. These can be studied in details and experimented with, using BPHS as the standard reference. I would strongly advise that initially one must study and practice with the uncorrected ashtakavarga scores, for natal and transit analysis. Often these are more revealing than the 'reduced' scores. Like most other systems for determining longevity, ashtakavarga-based methods fail quite often, when considered in isolation, so no Holy Grail exists there. Since 8 is the maximum points possible in a given house (contributed by the 7 planets and ascendant) in each planet's bhinna-ashtakavarga, the higher that one scores over the 50% mark, the better is the likelihood of the house showing benefic influences. The same can apply to the samudaya-ashtakavarga 145 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 cumulative scores as well. Cumulative scores above 27 are considered better. One should not get too hungup on the absoluteness of any of these numbers, but merely use these as a factor in the weight of evidence approach in delineating results. This is particularly true if one is only looking at the positive 'point' cumulative values, for convenience, as opposed to studying the + and - values as recommended by Parashar. I have noticed that the jaiminikarakas give interesting hints about houses that they are karakas for, by the ashtakavarga contributions made by them to the houses they are karakas for. For instance, the kalatra (spouse; which is less sexist a term than dara- or wife) karaka has a special relationship with the 7th house (both represent spouse). What do you suppose should be the ideal placement for the darakaraka? We know that planets contribute maximum points to houses which are 6th, 10th or 11th from their location and give low points to houses that are 2nd, 7th and 12th from them. We would, therefore, find that the 7th house gets a lot of points if its lord, Venus and kalatrakaraka is placed in the tenth, ninth or second houses in the horoscope. From these locations, the 7th house would fall in the 10th, 11th or 6th house and would accumulate a lot of benefic points from the karakas (and lord of the house) indicating a happy, supportive marriage, generally. Conversely, if these very planets occupy the 6th, 8th or 1st house, a happy, smooth and supportive marriage may not be in the cards. The 7th house (of marriage) would be placed in the 2nd, 12th and 7th from these locations and would accumulate fewer ashtakavarga points. There could be other overriding factors, though, and must be considered in the final mix. Another thing to keep in mind is that planets that are fairly strong in a chart (shadbala and other strength considerations) do not seem to be influenced or modified by their ashtakavarga status significantly. Weaker planets are more vulnerable to ashtakavarga influences, it seems. What I describe here is the 'logical' component in jyotish and if you accept the basic premise of ashtakavarga, that more points are better, then these 'derived' rules begin to make sense. A similar logic can be applied to other karakas and the houses that they represent. Before we get too happy with all the positive points so far accumulated, taking a step backwards to see more of the total picture is warranted. We have focused so far on the positive contributions only; however, in BPHS, the ashtakavarga positions are given from the negative perspective, also (indeed Parashara lists the negative points before the benefic points). Parashara enumerates the good and bad places and talks about the net ashtakavarga after combining the positive and negative. Given that Ashtakavarga is introduced as a technique suited for kaliyuga, and this yuga is more about sufferings and weaknesses than otherwise, perhaps one should look into the negatives as well. Incidentally, as you read different texts, you could get a bit confused about whether 'bindu' or dot stands for good or bad. Most individuals and programs mean a benefic point when they specify bindu; however, Parashara uses the term 'rekha' or line for benefic placements and 'bindu' or dot for malefic places. This semantic difference should not cause much anguish or confusion, once it has been understood. Let us simply say that, what is rekha in Parashara's Hora Shastra, is bindu in Parashara's Light! For easy reference, the Tables 25.2 and 25.3 provide the negative values possible in the mainstream and experimental ashtakavarga schemes. 146 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Table 25.2: Negative AV points in the ashtakvarga of seven planets (The houses are counted from the natal positions of the planets for which bhinnaashtakavarga is being calculated; experimental scheme) I SU MO MA ME JU VE SA TC II III IV V VI VII VIII IX X XI XII TR -5 -5 -5 -4 -6 -3 -4 -5 -3 -2 -1 -5 -48 -5 -6 -1 -5 -4 -3 -3 -5 -6 -1 0 -8 -47 -5 -7 -4 -6 -6 -2 -6 -5 -7 -3 0 -6 -57 -3 -3 -6 -3 -5 -2 -6 -2 -3 -3 -1 -5 -42 -3 -1 -5 -3 -3 -4 -3 -5 -3 -2 -1 -7 -40 -5 -5 -2 -3 -2 -6 -8 -2 -1 -5 0 -5 -44 -6 -7 -4 -6 -5 -1 -7 -6 -7 -3 -1 -4 -57 -32 -34 -27 -30 -31 -21 -37 -30 -30 -19 -4 -40 -335 Table 25.3: Negative AV points contributed by the planets and the ascendant in the ashtakvarga system (The houses are counted from the natal positions of the planets which are contributing points; 'traditional' practice) I Sun Moon Mars merc jup Venus Saturn ascend TC II III IV V VI VII VIII IX X XI XII TR -4 -4 -4 -4 -5 -4 -3 -2 -4 -2 0 -5 -41 -5 -4 -2 -5 -5 -2 -5 -5 -5 -3 -1 -6 -48 -3 -2 -4 -2 -5 -3 -3 -3 -3 -1 -1 -5 -35 -4 -6 -2 -5 -1 -1 -6 -5 -2 -2 0 -4 -38 -5 -5 -6 -5 -4 -3 -5 -3 -5 -3 0 -4 -48 -5 -4 -4 -4 -3 -3 -5 -4 -3 -4 -1 -4 -44 -4 -5 -3 -3 -3 -4 -4 -3 -3 -3 -1 -6 -42 -2 -4 -2 -2 -5 -1 -6 -5 -5 -1 0 -6 -39 -32 -34 -27 -30 -31 -21 -37 -30 -30 -19 -4 -40 -335 Table 25.4: Total negative and positive points received by the 7 PLANETS in their ashtakavargas and total negative and positive points contributed by the seven planets and ascendant in all ashtakavargas. SU MO MA ME JU VE SA MINUS PLUS Net -48 48 0 -47 49 2 -57 39 -18 -42 54 12 -40 56 16 -44 52 8 -57 39 -18 TOTAL -335 337 2 Sun Moon Mars merc jup Venus Saturn ascend TOTAL -41 -48 -35 -38 -48 -44 -42 -39 -335 43 36 49 46 36 40 42 45 337 2 -12 14 8 -12 -4 0 6 2 Overall, it is 'good' to know that we come ahead by a full 2 positive points (337 vs -335) in the ashtakavarga schemes! I would like to reiterate that (Table 25.4) malefics Mars and Saturn receive more 147 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 negative points and come out negative in their net values; whereas, Jupiter, Mercury, and Venus come out positive, with the lights (Sun and Moon) breaking even. Also, note that Moon and Jupiter contribute more negative points while Mars contributes the most positive points of all. This makes one wonder if there is a relationship between the selflessness (giving) that Mars is capable of in its evolved form, symbolically, and also the reason why the 'malefic' Mars is called 'mangal'. Mangal means one who is beneficial, one who is auspicious. Food for thought, I suppose. RESEARCH NOTE: In Brihat Parashara Hora Shastra, the different houses which receive either a benefic or malefic point in a given planet's ashtakavarga have been clearly identified but it is not explicitly stated whether the houses should be counted from the natal position of the contributing planet or the natal position of the receiving planet (whose ashtakavarga is being calculated). So, if Sun is in Scorpio and Moon is in Aquarius, according to the classical lay-out, in Sun's ashtakavarga, Moon will contribute beneficial points to Aries, Cancer, Scorpio and Sagittarius (using the orientation from natal Moon sign Aquarius - the 3rd, 6th, 10th and 11th houses getting benefic points). In the experimental lay-out, the benefic points would be in the signs Aries, Leo, Virgo and Capricorn (using the orientation from the natal Sun sign in Scorpio). It should not be too difficult to develop a simple BASIC program that would provide the output in a more organized manner, given the natal signs, making it easier and more convenient to design the comparative output (with and without reductions, though these latter are not a high priority item for study). Meanwhile, DO NOT toss out the classical method of calculating ashtakavarga. Jyotish is replete with such 'alternative' methodology or interpretations because of the nature of its presentation (and state of preservation over centuries). Let us look at an example, now. Planet SUN MOON MARS MERC JUPI VENU SATU ASCD Sign 8 7 6 8 11 8 12 8 Karaka Gnati Matri Amatya Atma Dara Putra Bhratri 148 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Atmakaraka is Mercury and has high points in the house of earnings (11), entertainment (5) and communication/courage (3 and 9). The 11th, 3rd and 5th houses also get high marks in the bhinnastakavarga of Mars, the amatyakaraka. These two planets have a lot to do with earnings and mission in life and this person is an entrepreneur in the industry of journalism, communications, broadcasting and news. Scorpio is in the 10th in dashamsha, the varga for livelihood and major tasks in life. Mars is in exaltation in the 12th in the varga and indicates that this person will be successful in his field and will be part of (or create) an institution if not an 'empire'. Mercury's dasha has been prevailing since 1992 and indicates a very successful period for the individual. A very interesting and strengthening pattern is seen in this chart between the atma and amatyakaraka, Mercury and Mars. They are in mutual reception in sign. Mercury is placed in Mars's sign and Mars is in Mercury's sign. Both are in own stars, Mercury in jyestha and Mars in chitra. This signifies a strong karmic 'connectivity' between the two indicators, mars and mercury. A pattern that shows up in successful people is that the samudayshtakvarga count in 11th house is higher than 10th, lagna samudaya is comparable and that of 12th is low. In this chart, the 11th gets 39 points, 10th gets 33 points, ascendant gets 27 while the 12th gets only 22. Yet another indicator of a powerful and rich man. Note the low points in the 4th and 7th houses. Notice the low points in the 7th house in almost all bhinnas, specially in that of darakaraka, Jupiter and of natural karaka and lord, Venus. Marital life is not without doldrums. Inner peace and true happiness is not there and the person is restlessly searching for peace (IV). Note that Moon is the matrikaraka and is placed in the 12th house and gets only 2 149 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 points in the 12th house in its own ashtakavarga. The individual could not get along with his mother or had concerns and lack of support from her. In the following example, we would look at the Parashara set of values. One with many planets in the 8th house is expected to have a high ashtakvarg score in the 6th house (Ponder for a second, why). In this horoscope, lagna is fairly strong ashtakvarga-wise. Note the lower contribution of Venus and Sun to ascendant (in bhinnashtakvarg). Ascendant itself contributes the most to ascendant, as does Moon the ascendant lord. This individual was always known for his personal strength (physical and inner) and in his expressions and dealings, was not the kind from whom you would expect softness or gentleness or one who could enjoy the fruits of his earnings or wealth. Though by some standards he would be called marginally wealthy, he lived rather simply (almost to the point of miserliness) and had problem with spending money for nearly everything. He had a very deprived and poverty-stricken childhood and the scars of the same remained throughout life, as psychologists would say. He also had to remain away from his mother even during youth for education, etc. and the contribution of the lord of 4th does correspond to that. He was quite devoted and admiring of his mother (who lived with him in most of her last several decades on this earth) -- perhaps, the expression of the contribution of matrikaraka Moon to the ascendant. Jaimini matrikaraka is Jupiter and contributes adequately to the ascendant. Note his 7th house. It is fairly weakly endowed and gets very few points in all bhinnas, as well. The person had a sickly wife from whom he was separated soon after marriage for almost 10 years (went abroad for education). The lady was always known to remain in the background while being supportive, caring, dependable, like an 150 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 ideal hindu wife is described to be. She had many illnesses, though and limited ability to work. Note how darakaraka (Moon) is distributing its points in the chart. To lagna, 10th, 2nd and 5th. After she came into his life, these areas gradually grew stronger. Also the 6th house (earnings). Though not by any of her fault, it is true that there were people who were quite envious of the couple, particularly due to the sweet and devoted nature of the wife. So, while not primarily responsible, she did bring on enemies and envious others. The very low points in the 9th house is an enigma, frankly. The individual had been hankering after higher education and going abroad for many years, which became a reality after his wife came into his life. None of the ashtakavarga charts really explains this area. Using the 'experimental' scheme, the 9th house gets the following benefic points: Sun = 3, Moon = 2, Mars = 6, Mercury = 5, Jupiter = 1, Venus = 3, Saturn = 1. Mars is yogkarak in this chart and his acquiring astakavarg strength is helpful in accomplishing what one sets out for. Mercury rules over communication and abroad and truly the rise in this person's life came after he came back from his foreign education, back to India. Mercury is also significator for technical education. If one looks at the contribution of Mars to other bhinnashtakvargas in the 9th house (so, Mars in Sun's bhinna, Mars in Moon's bhinna -- and so on), it contributes 4/7 possible points to the 9th house Utilizing ashtakavarg, like this, in a probing and descriptive way is a useful exercise to gain familiarity with the technique and much more satisfying than just looking at the points and ignoring the fact that the planets are living and breathing energies and must always be considered against the background of their qualitative attributes, their gunas, their karakattwas, rulerships, etc. This enriches the synthetic process that makes astrology interesting, meaningful, relevant and keeps it alive. In closing, for now, I must remind the reader that ashtakavarga’s importance in transit influence (from natal planets) must not be ignored. If we look at Table 25.1, for a moment, one can say that these positions of the planets indicate transit influences of the transiting planets and ascendant from natal sun (and likewise for other planets in their ashtakavargas). So, mars when transiting in the 1st, 2nd, 4th, 7th, 8th, 9th, 10th and 11th from natal sun is likely to be beneficial to the nativity. The same would be the case for transiting saturn and sun himself. Now, if mars is also beneficial to one of these houses (1, 2, 4 ... etc. from natal sun) in other ashtakavargas also, its benefic potency during transits would increase accordingly. In other words, its maleficience during transits would be reduced in step, as a result. The consolidated ashtakavarga (SAV), therefore can give a good indication of likelihood of houses with higher number of points being ‘generally’speaking good for transits, but the individual contribution of a given planet must also be taken into account (prasthara). Each house in a chart would receive a certain contribution from a given planet. The cumulative contribution to that particular house/sign based on the given planet’s contribution in all seven ashtakavarga charts would then ultimately determine the net transit influence of the given planet. Some users of commercial software would need to calculate this using a spreadsheet or other means. 151 CHAPTER XXVI: VEDIC ASTROLOGY, EVENTS AND MORE? Right from its inception all forms of astrology have always depended heavily on symbolism. Over the recent decades, a trend has started to emerge amongst those who study and practice astrology. There is a gradual but deliberate movement away from the 'deterministic' aspects of astrology. As modern human beings continue to gain better understanding of the natural laws and the mechanistic nature of nature and our existence, 'destiny' has become a word that is almost socially unacceptable and one that must be avoided or at least used with caution. We are the rulers of our experiences and it is hard to miss the fact that increasingly our physical universe is indeed becoming more and more controllable and even predictable, within reason. There are still many uncertainties that plague our daily existence, but in a superficial, shortterm perspective, destiny does not seem to be an important force, any longer. However, as students of the human animal would agree, although we have exchanged caves for apartments, and traded away the club for the keyboard, many of our intrinsic drives remain the same as before, or even a bit more confused and problematical than earlier, as we try to deny, repress and rationalize them away, giving the therapists the hope for an ever-lasting and glowing vocational future lying ahead of them. Recently, another parallel form of dichotomy seems to have descended on the astrological scene. Some of us have begun to view astrology as, at least, two discreet approaches, often referred as the eventoriented model vs. the psychological model. As the demand for the deterministic form of astrological perspective, often termed "doom and gloom" astrology receded, the vacuum was filled by an emerging astrology with a "new" focus. Utilizing the same symbolic language as before, astrologers turned their energies and interpretive skills to studying and explaining human behavior in terms of psychological energies, phenomena and motivations. This approach enabled one to examine the human organism as an interacting matrix of influences that were dynamic, growing and which incorporated a learning paradigm. An image that harmonized very well with the way most of us saw ourselves. Not only was it more fun to play around with the LEGO-blocks that make up the human mind, it also satisfied an 'intellectual' need for exercising the cerebral faculties, especially in astrologers who had, through formal training or academic leanings, a psycho-philosophical background. There was the potential for building a more intricate design while utilizing the very same symbols that were the tools of astrology for eons. The product looked more modern, and more clinical. There was a built-in objectivity -- a cleaner interface -- the messy tangle of emotions could be re-woven neatly with the thread of reason. However, this new form of astrology too relied heavily on 'interpretation'. Sure there were ground rules, but they allowed for immense flexibility. The output was more textured as well, looked incredibly detailed, and was more likely to be acceptable to the modern thinking person. If we were to visualize a wheel with a central axis and a rim. If we assume that the center is the astrological symbol, then the rim would represent the range of interpretations that are attributed to that symbol. Often the wheel is revolving so fast that all we can see for sure is the rim and the central hub. The entire cart of astrology rides on these very wheels. When the wheel is moving, the spokes that linearly connect the symbol to its meaning are hard to discern, regarding their specific nature and these fastrevolving spokes are what form the 'gap' between the symbol and its interpretation. We can try to fill the gap with all forms of rationalizations, and it serves well for a short while, but anxiety returns, as the energy fed into the 'gap' is consumed and the gap remains unsealed. Predicting events had always been a difficult venture for most astrologers, regardless of the school that they belonged to. As is often pointed out by frustrated students of astrology, it is a lot easier to apply 152 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 20/20 hindsight and figure out the 'trigger' for a given event. In a priori analyses, one is often faced with too many 'triggers', which makes it difficult and even confusing to hone in on the meaningful one/s and describe what the event would be and when it might take place. There is obviously less 'pressure' for adopting such a discriminating approach when qualitative interpretation is the only goal. It is hardly surprising that many astrologers tend to shy away from predicting events and a fair number of those that do venture, risk getting disenchanted and frustrated. Performance can really vary in this hallway of astrology. The ground rules that work in different hands can vary considerably, there being no sure-fire, cookbook technique that always works. Past performances are often not recorded in a detailed manner and not easily available for objective scrutiny. A researcher's nightmare, in other words! Anecdotally, it has been the common view in the west that Jyotish, the Indian vedic system of astrology is exclusively an event-oriented approach. Unfortunately, this is a misleading and mistaken perception. Practitioners of jyotish, especially those who have moved into it from a primarily western tropical perspective, on discovering a plethora of techniques for timing of events, such as the many forms of dashas or progressions, multiple means of determining transit influences, etc., understandably, tend to focus on those heavily. Even in its native home, jyotish is practiced in a social environment where pressures of daily existence and looming economical concerns make predictability of events and conditions seem more important. With economic concerns a common issue, the Indian (and now elsewhere too!) client can hardly be faulted for paying less attention to spiritual growth or in not trying to strengthen his/her psychological Achilles' heels first, before asking questions such as, "Will I get this contract or not?" or "When will my daughter get married?". The sociocultural differences being what they are, often, issues that seem primary to those growing in technologically advanced societies are hard to relate to by those living the reality of the third world. The reverse also holds true. But, just because we utilize a Swiss army knife for opening cans all the time, the Swiss army knife cannot be called a can opener. Any astrological approach can be labeled a certain way based on its popular usage, but it is a shame to not realize that it has a wider spectrum of applicability. All astrology utilizes symbolism at its very basis and while one can attempt to define the rational nature of the symbolic links, there is a certain amount of irrationality or at the very least a linear logical gap between the symbol and what it is taken to represent. By itself, this does not invalidate the symbolism or reduce the value of the symbol in using it to describe an apparently unrelated phenomenon or attribute. Given that, no form of astrology is truly superior to another. Much time has been wasted by astrologers in trying to hold one’s flag up or in trying to push the other flags down. Or in carving a neo-niche out of a subset of existing approaches, with further development of an existing theme. From the vedic astrological perspective, once the religious and arcane metaphors that are often overly literally employed by many modern savants and purveyors of jyotish are stripped away, we see a system that is capable of tackling the human experience from all perspectives. It certainly can be approached as a psychological tool or aid, for analyzing the psychological fabric of nativities, their motivations and behaviors, their perceptions and expressions, responses and reactions. It can also be utilized for predicting events, trends and tendencies. The intrinsic qualities of the signs interacting with those represented by the planets and other bodies (lights, and now asteroids and planet X) form the basic matrix of symbolism that is used in all astrological deductions and delineations, be they event-oriented or psycho-philosophical. Yet another important consideration, at least from the tropical viewpoint are the arcs, the interplanetary lines of force and of 153 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 communications that not only have been used by skilled interpreters very effectively, but also reduce and even eliminate (cosmobiology) the discrepancy that arises due to the consideration of different orientation points for the zodiac preferred. The aspects are also used in the Indian system, but with much wider orbs. Moreover, other than during strength determinations, only certain aspects which are known as the full aspect are used. These are very similar to the opposition aspect in the case of all planets, and additionally, the trines in the case of Jupiter, the applying sextile and separating square for Saturn, directed at planets and houses 3rd and 10th from its location, and the applying square and the applying inconjunct or quincunx for Mars (4th and 8th signs from its placement). The relative paucity of aspects by arcs is more than made up by the utilization of the divisional charts. For instance, two planets that are 40d apart in the radix, show up in the navamsha chart as a conjunction, by being in the same navamsha sign. The aspect 'connection', thus determined, can be taken into account in the delineation. Each divisional chart examines such interplanetary relationships (aspects) utilizing a different measure (arc). Similarly, all planets that are in trine to each other are likely to be in two different asterisms (nakshatras, lunar mansions), both ruled by the same planet. Yet another way of looking at the interplanetary relationships ('aspects') is underscored in the importance of combinations or yogas in vedic delineation. While the orbs are considerably wider, it is hard to miss the angular aspects that is being examined in gajakeshari yoga (Moon in conjunction, opposition, or square to Jupiter), or the inconjunct in the chandrashtama (transit Moon inconjunct natal Moon) or ashtam shani (transit Saturn inconjunct natal Moon), or even kuja dosha which brings Mars into a situation where it makes a semisextile, square, opposition or inconjunct with the ascendant. It must be noted that the interpretation of most of these aspects is radically different from that utilized in tropical astrology, but the tool that is used is similar, though named differently. There is undeniably a deterministic tone in many of the ancient scriptures on vedic astrology, or at least in the translations and transliterations that have arisen from the original texts, and this can be misleading. However, the very fact that sometimes different shades of interpretations are given by different ancient authorities, points to the fact that not everything was treated as gospel even back then and there was room left for disagreement and widening of interpretation, and even allowing for multiple interpretations. Some of the 'nadi' grinthas, which form a unique subclass by themselves and are often claimed to use techniques that give very uncanny but hard to rationalize interpretations do give the impression that determinism and events find a prominent place in vedic astrology. It is not inconceivable to visualize that the body of vedic astrology as we have it came from many diverse time periods produced by many generations of astrologers. A culture that had been invaded many many times, by outsiders and from within, is expected to have its 'history' saved in a coded form that makes it difficult to understand on surface, and with checksums built into it that may aid future restoration. It is not uncommon to see redundancy of information in vedic astrological texts. However, it is also conceivable that there could exist 'gaps' that were created by time or its invading agents and some of the details could have gone missing, giving a distorted picture of what originally was or was recommended by the original author. The body of astrological literature was composed in time periods that were similar to those during which the rest of the vedic literature and its system of health, ayurveda, emerged and grew. The description of humors, remedies, both herbal and gemstones, through sound and aroma are too similar between those given in ayurveda and astrological parlance to have not influenced each other or the practitioners thereof. Even casual perusal of the ancient vedic literature and its mythology and allegories would immediately 154 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 show the complex psycho-philosophical framework that the vedic man viewed humanity through. It would make no sense to assume that during the same era, some were so engrossed with viewing the human being as a complex psycho-physiological entity and yet were using a deterministic, event-oriented framework when examining the very same human being through astrology. This just cannot be possible. Astrology has never been removed or developed in isolation from the rest of the vedic literature. It has been referred to as a vedanga (a limb of the vedas) all along and hence must have leaned heavily on the psycho-philosophical models that were in vogue then. And the spiritual model that Hinduism promotes is in essence very flexible and all encompassing. People often see the idol worship, but forget that Hinduism also includes the concept of the formless Creator. People often see the concept of karma as an indication of fatalistic thinking, and turn away before they see that the law of grace, dharma has also been described right next to karma. People in their haste to nail the coffin shut and erect the headstone that reads "Here lies Determinism, R.I.P.", conveniently ignore that the rest of the 'book' deals with remedies and recommendations, physical, mental and spiritual, how best to discharge and reduce or even dissolve the 'karma'. If vedic astrology promoted incontrovertible fatalism, why would it undermine its stance by prescribing measures that can be chosen by freewill to undo karma? Now, I would not deny that these very prescriptions have been 'used' by some unscrupulous practitioners for personal gains, but that is not the fault of vedic culture which has had its share of the good and the bad individuals, just like any other culture did/does. For those who are interested in exploring some practical examples of non-event oriented vedic astrology, a book named "Notable Horoscopes", by B.V. Raman (available from AFA) would be very revealing. His editorials and many articles that appear in his The Astrological Magazine from time to time provide delineations that illustrate the efficacy of vedic astrology when used to examine the psychophilosophical nature of human beings, in addition to examining other aspects of the human experience, including events, just as a complete system of astrology would be expected to. Obviously, this article cannot address every little nuance that comes into play motivating people to make sweeping judgments about what swam up ashore. Nor is it directed at stopping them from doing so or to make them look at the waters with greater sincerity. However, as a practitioner of vedic astrology, it is my duty to bring out the truth as best as I can see and dispel as many myths as I possibly can. The most difficult myths to dispel are those that are contemporary, for they utilize the language and metaphors of modern times. However, Astrology (of any kind that is capable of describing the 'human experience'!) is like a Swiss army knife. Just because some may choose to use a Swiss army knife to only uncork wine bottles, it is not justified to call a Swiss army knife a corkscrew! 155 CHAPTER XXVII: JYOTISH SOFTWARE AND COMPUTERIZED INTERPRETATION JYOTISH MEETS COMPUTERS AND LIGHTS UP THE BYTES! (c) 1997, Crystal Pages, Ottawa, published in TONE magazine {Practically all software is always a 'work in progress', this is why there are so frequent updates. I make it a point to remain in touch with the programmer and convey the beefs, bugs and bouquets. It is very likely that over time, many and hopefully all the bugs and glitches that are reported here would be resolved. If you are acquiring a more recent version of these programs, the glitches or deficiencies noted here would be places to look for improvements but there could be 'new' ones that were not there before. This happens!} WELCOME TO JYOTISH: Over the last decade or so, there has been a growing recognition for jyotish, the Indian system of astrology, in the West. It has been known by many names, including Hindu astrology, Vedic astrology, Indian sidereal astrology, Parashari astrology, jyotish (the knowledge of the lighted heavenly bodies), and jyotirvidya, and this form of astrology has been in use for a few thousand years, maybe even longer in India. Some indications exist of it not being entirely unknown to ancient western astrologers in Alexandria and surrounding areas. A trade link existed back then between India and the Mediterranean/middle eastern region and it is plausible to expect that other forms of interactions also existed between these cultures. Despite the pioneering work of Dr. B.V. Raman of Bangalore through his simplified presentation of Indian astrology in English and through his lecture tours in the U.S. and elsewhere, since 60s, Jyotish did not really take off in a substantial way in the west till the late 80s. By that time, a few books written by western astrologers, notably James Braha, David Frawley and others had appeared on the scene and an increasing number of people started showing interest in this unique but very effective system that is often presented in a slightly exotic format by western and eastern authors alike. THE NUTS AND BOLTS OF JYOTISH: Jyotish is a system of astrology that utilizes the constellationbased visible or sidereal zodiac and considers the asterisms or lunar mansions in addition to the 12 signs. It embodies numerous techniques that depend on substantial number-crunching. These utilize the identification of planetary combinations or patterns of arrangement of astro-indicators (planets, houses, etc.) in a horoscopic delineation. A reasonably complete layout for jyotish includes the calculation of longitudes of visible bodies (Sun to Saturn), lunar nodes, rising degree and houses, certain mathematical points, several divisional (harmonic) and other derived charts, planetary periods of many different kinds (up to about 50 have been described in ancient texts, although typically only four or fewer are used by most astrologers), planetary strengths (shadbal and ashtakvarg) and identification of planetary combinations and their weighting. The latter can be a fuzzy logic-based process at times. Overall, it is easy to see that jyotish simply cries out for computers and software! SOFTWARE AND HARDWARE: Given the relative infancy of the field in west and a limited though rapidly growing market, it is remarkable that many packages already exist for carrying out jyotish calculations and some even utilize extracts from classical texts to generate a reading of sorts. Two of these packages that are relatively full-featured and provide calculations, readings and support research capabilities are Goravani Jyotish (Raghunandan Das Goravani) and Parashara's Light (Michiel Boender and team). With their latest versions released very recently, both of these programs support PCs and Macs. Parashara's Light is available in a scaled down MSDOS version that would run on relatively ancient machines, while its windows version works very well on 386 and higher PCs. Goravani Jyotish, however, demands a Pentium with a decent helping of system resources, something like a Pentium 75 with 16 MB 156 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 RAM and about 300 MB of hard disk space for installation with detailed charts (a minimum of 30 MB is required for minimized installation) would run it very nicely. These figures certainly represent computer systems that formed the lower limit of the pecking order last year and are well below the bargain-basement specs for what is available out there today. Both LP and GJ carry comparable prices. The top level version of LP contains the text of 4 classics and costs US$ 285, while GJ comes with a lot of textual material from many sources and the complete ACS atlas (coordinates and time changes for practically all places on earth) for the price of US$345. The ACS atlas itself costs approximately $195 when purchased alone, so this represents a fabulous value. LP comes with a slightly smaller atlas but can work with the full ACS atlas if so desired. PARASHARA'S LIGHT FROM GEOVISION: Even if System requirement is not the bottleneck for you, Parashara's Light would represent an attractive purchase. Its calculation engine is very fast even in the prePentium computers. It supports a customizable worksheet format that is extremely flexible and allows one to pick and choose which charts or tables of data to work with. It allows many systems of timing (dashas) and has features that support research. One can examine a set of charts, fairly quickly, to identify similarities or to search for specified parameters. The list is not exhaustively comprehensive but can allow one to carry out some serious pattern recognition. The program can identify almost a thousand combinations in a chart and provides readings taken from published classic and contemporary literature for those. One can add more combinations of patterns and interpretations to the existing list for increasing its capability. The coding language for this is very easy and easily implemented through editing a template text file that is provided with the program. Although calculations are accomplished with great rapidity, there is understandably some slowing down that is noted when doing complex searching and sorting (research and readings). PL also supports predefined and user-definable printouts. One can dump screens as graphic files for incorporation into word processors, but the software does not allow one to save the output as text files which can be E-mailed. The program has many other features, such as viewing transits, detailed strength charts, aids for rectification of birth times and for electional astrology (muhurta) and being one of the older programs has been tested by many and the wrinkles have been ironed out over time to render it accurate and stable enough to be useful to professional astrologers. The general approach of the software closely follows the traditional schools, including the calculation methodologies used. There is a variance of opinions in several areas of jyotish calculations even amongst authorities and experts and the program provides defaults and user-defined options for many of these thereby increasing its usefulness even further. GORAVANI JYOTISH FROM GORAVANI ASTROLOGICAL SERVICES: GJ is visually very attractive and inspiring and its printouts are for the most part very beautiful and professional looking. It allows a large variety of features and options. It also allows research and searching options for different parameters in a chart and identifies yogas or combinations. One can easily modify the readings from within the program and add new combinations with equal ease. The new version (2.x.x) has the unique ability for sending data and charts out to textfiles that can then be transmitted via E-mail or on floppy, for exchanging with others as well as imported into spreadsheets, etc. The software comes with a large amount of spiritual and other texts and additional reports such as Robin Murphy's Lotus Medicine, astrologer Richard Houck's tertiary station reports and the Bhrigu Nadi experimental technique which uses a rather unique form of progressing the natal planets utilizing 30 and 12 year cycles. The price of all this complexity is paid in speed, which becomes particularly notable when doing complex research-related pattern identifications and sorting. Even with faster CPUs, some of these operations can appear appreciably slow. How much of this would be perceived as a hindrance depends on the personality of the user, and how often the really time-intensive procedures are utilized. Many professional jyotishis might not be interested in research and for them it will 157 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 be a non-issue. The overall layout of screens and printouts (including some very colorful and ornate ones) is definitely superlative in GJ, although even this can be a matter of personal taste and could vary from user to user. BOTTOM LINE: Both of these programs are excellent packages for a newcomer and would suffice very adequately for professional astrologers. None of these are perfect and have their unique strengths and weaknesses; however, they come pretty close to what one could expect from an ideal general purpose jyotish program. 158 E1: PARASHARA'S LIGHT JYOTISH SOFTWARE {Practically all software is often a 'work in progress', this is why there are so frequent updates. I make it a point to remain in touch with the programmer and convey the beefs, bugs and bouquets. It is very likely that over time, many and hopefully all the bugs and glitches that are reported here would be resolved. If you are acquiring a more recent version of these programs, the glitches or deficiencies noted here would be places to look for improvements but there could be 'new' ones that were not there before. This happens!} (Note added on November 1, 1998: Subsequent experience with running the 4.01 version of the software on a P-133 computer with Windows 95 did not show the crashes with the 'graphical ephemeris' feature. The program operation was crisper, including the speedier appearance of the opening screen, as well as the somewhat crisper onscreen display (although this could be a video hardware optimization thing). The different video subsystem, faster CPU and different operating system were all possibly responsible for the improvements, since we had earlier tested it on a computer with W3.11). The program picked the W95 installation option (in contrast to W3.11; see below) by itself. It appears that the program had been better optimized for W95, the operating system that was more prevalent when the 4.01 version of PL was released, in 1997. Additional comments on the more recent version 4.5 appear at the bottom of this review. BACKGROUND: PARASHARA'S LIGHT is perhaps one of the oldest jyotish software that has been commercially available for several years (other than perhaps the DOS program PC-Jyotish from Passage Press). It has undergone a few major revisions in its DOS and Windows versions. Despite the tongue-incheek adage favored by many programmers, "... any bugs that are found in astrological software primarily reflect the karma of the user rather than that of the programmer!" (the statement may be ironically true, because many users, particularly of jyotish software do not even try out all the features and never get to know all the nooks and crannies where surprises might lurk, and therefore may continue to remain blissfully satisfied!), one cannot be faulted for expecting to see in PARASHARA'S LIGHT a mature, complete, accurate, bug-free and stable package that could be reliably used by professional Jyotishis. And, in most situations, it delivers. The program comes with four classical texts, Brihat Parashara Hora Shastra, Saravali, Garga Hora and Horasara. Having the texts electronically-available makes it a lot easier to search for keywords and relevant planetary combinations (yogas) in a chart. FIRST ENCOUNTER: For this review I utilized three WINTEL (Intel CPU and Windows 3.1) computer systems, a 486-DX2/66/8MB, a Pentium 75/16MB and a Pentium 166/32MB. Computer systems can vary a bit from each other and using only one system can at times lead to an unfair evaluation of a program because of occasional hardware/software idiosyncrasies. For testing hardcopy output, I used a HP-5L laser printer and Epson 200 inkjet printer as representatives of two currently popular printer technologies. Installation of PARASHARA'S LIGHT from the CD is reasonably straight forward, although one is required to manually select between the W95 and W3.1 versions, something that practically all programs handle automatically these days. The program can be run in the DEMO mode ($15) or used in the 'unlocked' version by supplying a password (a one time procedure). The program opens with a splash screen showing an astronomical instrument built by Maharaja Sawai Jai singh (an Indian Rajput Maharaja who was an avid astronomer and erected observatories in Indian cities of Jaipur, Delhi and Ujjain, etc.). This screen takes only several seconds to build-up, but cannot be skipped by pressing the ESCAPE key, etc. It does tend to become a bit of a drag for one to have to sit through, after the first dozen of times or so. This screen shows its full glory in 64K colors settings, the rest of the program also shows more colors and hues at the 64K setting as opposed to the 256 color settings. The program works with the ACS electronic atlases (not tested!); however, it contains a reasonably good coverage of US and India, Canada has been sketchily covered, with some errors (the atlas has undergone extensive expansion and upgrade in the 4.5 ). There 159 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 should have been more 'transparency' and instructions added to the atlas section. As it stands, it is easy to add to and expand, working as it does from TXT files; however, a bit more instructions would have been helpful for those who do not wish to tinker with program data and system files. Essentially, the files follow the following format (example is for Manitoba, Canada, which I added entries to. Filename: MB.TXT found in the Atlas subdirectory): 6:00,WEST Amery,MB,56N,34,94W,3 Brandon,MB,49N,50,99W,57 Brochet,MB,57N,53,101W,40 The first line in the atlas file shows the TIME ZONE correction, a comma and EAST/WEST flag. Only one timezone correction is allowed per file per country or province; this may cause the beginners some confusion for countries like Spain which use CET despite some of the spanish cities being locate west of 0deg longitude. The listings for individual cities are arranged one per line with the fields separated by commas, the name of city, optional text, latitude (DEG N/S,MIN) and longitude (same order as latitude). Although existing files show some trailing code at the end of files, these are of no significance. The filenames are already keyed into the program and cannot be expanded or altered. These show up when one opens a new horoscope entry screen and clicks on the country box. Some of the files (Canadian) though defined were missing from the original program installation (4.0.1). MANAGING CHARTS: Three versions of file managers are provided, the most recent addition being named the 'Fancy Manager' which comes with a warning in the manual about it not having been debugged completely (a few of the features are not fully implemented, yet, such as the new-chart or new quick chart folder from the OPEN file menu. In all three of my systems, the fancy file manager worked flawlessly, the other two file managers were a bit erratic and once or twice produced a major crash that required rebooting. The 'fancy' manager allows one to view charts with long names, shows the rashi chart and birth data for the individual whose name is highlighted by the cursor. It is actually quite beautiful and functions very well. I decided to work with it exclusively. The standard charts (not the quick format collection of charts) can be sorted by name, date and by a variety of astrological parameters (ascendant, Moon sign, nakshatra, etc.). This feature will prove to be very useful for students and researchers. FILES AND FOLDERS: The program supports charts in a proprietary *.KUN (kundali, the sanskrit term for a horoscope, literally meaning a 'coiled formation' like a snake) format or in *.QCK albums or folders each of which can hold several charts. The latter is a very convenient format for research purposes. After selecting a chart (the program comes with over 800 celebrity charts in different categories, such as singers, scientist, athletes, etc. in the QuiCK chart folder format) one can look for specific items (using Boolean operators) or for similarities in a cohort of charts and showing up results in a tabulated and graph form. Hard copy output of the research results is permitted but the program does not allow one to save the results in a text file. This can be rather limiting, unless you have an OCR scanner (two-step process to print and then scan the results back into electronic format). The QUICK chart folder is essentially an ASCII text file containing collections of names and birth data arranged in rows. These files can be readily edited as long as one pays attention to the column-spacing used between the fixed length fields, such as name, date, time coordinates, etc. CAUTION: If the entries are not created using the correct format, the program would crash. Individual horoscope files can be deleted, copied or moved to the quick chart albums. CAUTION: When copying/moving *.KUN charts into *.QCK folders, the program adds an extra hour to the stated DST time zone. The *.KUN chart remains flawless but the chart moved into a QCK folder becomes flawed as it is calculated for an epoch which is one hour ahead of what it actually was. This is because when 160 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 transferring a chart to a quick chart folder, the program is flagging the entry as a daylight savings entry, but the time zone value recorded next to it is not correct. There are a large number of charts supplied with the program in the *.QCK format. In order to avoid significant errors, before using any of these, users must load each of these in a text editor (like Windows Notepad) and manually correct all the DST zone values. For instance, in the ACTORS.QCK folder, Black,Karen JUL 01 193905:00:00 AM CDT+06:00087W51'00 42N02'00 Park Ridge, GAQ must be corrected by changing the CDT+06 to CDT+05, to read: Black,Karen JUL 01 193905:00:00 AM CDT+05:00087W51'00 42N02'00 Park Ridge, GAQ When creating new QCK chart files one may wish to avoid the daylight savings 'bug' by creating a chart for the corresponding standard time instead of daylight savings time. In other words, instead of a 5:30 AM CDT, one would enter the birth time as 4:30 AM CST. An easy fix (has been FIXED in version 4.5). It must be noted that charts cannot be extracted from *.QCK files and saved as individual *.KUN chart files. It is very easy to use a text editor or word processor and to copy and paste lines of birthdata from different QCK files and create a QCK file of one’s choice, though. The program only worked with charts of people born after 1806. It let me calculate charts from earlier epochs but could not reopen these files or save these to the *.QCK folders without crashing. DISPLAYS AND HARD COPY OUTPUT: The program provides the viewing of the various horoscopic information in three types of screen displays. The commonest screen used by most would be the customizable worksheet, which can be dumped to the printer, followed by special charts and tables (such as transits, yogas, sudarshana wheel) and a print-preview display. Some of the detailed tables such as those showing vimshopaka, bhavbal and shadbal distribution or mrityubhagas are available on screen only through print-preview (or hard copy output), although a shadbal bottom line is available as a histogram as a worksheet option. The program supports several pre-defined printouts and a cover page. It also allows you to create a customized print layout or modify existing ones for a more personalized look. The page design tool is a powerful feature, works very well and is extremely helpful. There are placement aids provided which make the task easy even for someone like me with little artistic ability or page layout experience. If the program allowed one to duplicate the already-defined format as a template for a new print-definition it would have been even more useful. The way it is set up, there is no easy way to restore any of the original print definitions (factory default!) that come with the program, after having changed a few things around. It is strongly advised to work on a new or empty style-blank. WORKSHEET: The main working display is arranged like a worksheet with window-panes. One can display most chart, tables and graphs in 4 to 16 window 'panes' on one screen, each pane holding an item such as a rashi chart, vargas (for instance, one can have all 16 vargas displayed on the same screen by using the 4x4 layout). The charts can be in the wheel (used in western astrology and by Eastern Indian astrologers) or the North Indian diamond or the South Indian monopoly board formats. A user-selectable 'large' chart that takes up 4 squares while providing a beautiful border and planetary degrees is a nice touch. Altering a worksheet is very easy and straightforward. It must be borne in mind that the worksheet concept provides an extremely flexible and very powerful means of looking at a series of charts and tables. One can view different dashas side by side along with transit charts or pick and choose the vargas of interest. 161 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Professional and research-oriented jyotishis would simply love this feature. The ease and speed with which one can select or change the displayed item in a given square is truly incredible and encourages one to try out different options that one would normally shy away from. The good gets even better since PARASHARA'S LIGHT allows you to switch between FOUR user-defined worksheets (giving an easy access to up to 64 items of interest, each holding a different piece of information!). Calculations are very rapid in PARASHARA'S LIGHT and it is a cinch to change ayanamshas, or to set different calculation options for dasha years and other things on the fly, without having to quit the work area. There are many thorny issues in jyotish which can be readily toggled and played around with by serious students and researchers who use this program. This is definitely a major strength of the program. DASHAS AND MORE: PARASHARA'S LIGHT allows 14 natal dashas, up to 5 levels of sub-periods and where applicable while using any of the 10 orienting points ranging from the ascendant to Ketu. By using the worksheet layout, it becomes easy to display many of these on the same screen and to figure out what is going on in the different areas. This program would make it very easy for one to carry out comparisons between different dasha systems used for timing of events, making it veritably, a jyotish student's dream come true. This kind of arrangement will prove very useful for rectifications, since PARASHARA'S LIGHT allows one to edit birth data very easily through an edit window as well as an on-screen floating time-change tool. Even on the 486-66 all the parameters were recalculated instantaneously. The software provides another screen, dedicated to rectification, that shows up the different dasha periods lining up for events entered into the program by you, for small increments in the birth time (the steps can be varied with the zoom feature). One can thus see which of the epochs make the significant/relevant dashas line up properly with a series of events. The dashas can be toggled between vimshottari, ashtottari and yogini in this screen. Kalachakra dasha is the one which is the most sensitive to errors in birth time and since it is available in the program it would have made a useful addition to this screen. One can specify up to 20 events for rectification. I would have found it useful if the program could be made to remember the last place and coordinates used when entering the events one by one. There is also a very useful option that allows one to see the time bound in the case of varga charts. For example, the program will show above the navamsha chart that the Leo navamsha would be rising between 3:33 PM and 3:47 PM. This can help in rectification if one is familiar with the attributes of the finer vargas like shastiyamsha and nadiyamsha which change within a very short interval of time. With all these different ways of lining up events and charts, the onerous task of birth time rectification indeed becomes a lot easier with PARASHARA'S LIGHT. TAJIKA AND TRANSITS: PARASHARA'S LIGHT provides the tajika lover with a variety of tools, with special dashas and different ways of orienting the varshaphal dashas, etc. Tajika vargas and tajika sahams are well-supported. Additionally, the software has a sophisticated transit module which provides a lot of information and control 'buttons' that allow one to move forward and backward, at variable speeds, while providing capability of recording and replaying transit segments (for honing in on a critical transit). Moving forward or backward, one step at a time can be achieved by using the pause button or using the set date function. To its credit, the PARASHARA'S LIGHT transit screen shows useful information such as sign disposition and nakshatra placement of the planets, kakshya and ashtakvarg situation of transit planets. A static transit chart (which does double duty as the prashna or horary chart) is available in the worksheet layout, the date and time can be changed to suit one’s need. It would have been desirable if an abbreviated but dynamic transit wheel could be selected as a pane in the worksheet. However, this is not a deficiency at all as one can switch screens easily without any delay. There are other ways of viewing TRANSIT available, including transits to selected points in a chart or a monthly graphical ephemeris that draws the 162 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 transiting planets as 'tracks' and shows up conjunctions in transit and dasha changes (upto 4th level) very neatly. This option is a bit 'sensitive' and occasionally crashed the program (more readily on the 486 than the Pentiums). I could avoid this by always selecting the muhurtha option before the graphical ephemeris option (they are neighbors on the list of selections and it appears that they have a 'thing' going on between the two of them!). Also, I resorted to changing the transit month by using the set date button instead of the next month, previous month buttons and staying away from going back and forth between the transit graph and calendar option both of which tended to crash the program. Through using different video board and drivers, I have determined that this 'bug' has something to do with the video-board and driver used. There are different options affected depending on whether one is using 64K or 256 colors and some boards (Cirrus Logic, for instance) are more sensitive than others (ATI), moreover, problems occur with some but not all .KUN files, just to make life a bit more interesting. I have been assured that the program code has now been better optimized reducing the likelihood of this bug from acting up in most systems (version 4.0.1 does not have the problem when used under W95 and version 4.5 does not have the problem when running under W95, W3.1 or W3.11). Carrying our discussion onwards, adding a horizontal dotted grid line for lining up dates and planetary positions and a simultaneous display of the natal positions of planets perhaps shown as colored 'boxes' might have improved the utility of this mode even more, as one could then have seen the transit to natal contacts directly. Under Research, there is a feature that allows one to track a specific transit, such as "When will Sun transit natal Jupiter?". There are other 'transit-hits' options also available. The searching is very rapid. INTERPRETATIONS AND BEGINNER'S AIDS: In addition to its many technical help screens, the program offers astrological aids and interpretations, such as descriptions of yogas, listing of attributes of planets (invoked by clicking the mouse while pointing at a planet in a chart), readings for dasha (and subperiods) from one of the translated versions of Brihat Parashara Hora Shastra (readers must note that there are differences between several versions of hardcopy translations available for the reference classics). These would prove helpful to students of jyotish and for those who wish to use these 'interpretations' as seeds or jumping points for their own. The program saves the readings specific to a chart as text files which can then be combined and used in jyotish reports. It cannot be stressed strongly enough that one must not take the individual capsule readings for each combination, by itself, too seriously. It is the resultant of many yogas or arishtas that one must be looking for, most of the times. OTHER GOODIES: Standard jyotish options, charts, selectable special optional modes of calculation, such as, calculation of dashas by longitude of arc vs. time spent by the Moon in an asterism, and ease of use highlight the strengths of the program. The biggest advantage of the program is its SPEED OF CALCULATIONS which makes hopping from chart to chart, or screen to screen a very easy and nearly seamless process. The program sports a muhurtha (electional astrology) calculator which shows relevant information and a 'thermometer' that shows if the epoch would be a good one for general purpose, marriage or for traveling. Also shown are standard panchang items, yoga, karana, tithi and the rashi and navamsha chart for the moment selected, as well as a table of planetary longitudes, nakshatra position, etc. This can serve as a very useful ready reckoner panchang. The time-change tool described earlier works well with this screen and one can step through time for tuning into the most opportune moment. Version 4.5 expands the range of periods by which one can move forwards and backwards, although this could be a beta feature since the labeling of the extra buttons was not done!). 163 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Practically all of the screens can be captured as images or printed from PARASHARA'S LIGHT; however, it would have been nice to be able to save some of these as a text file for E-mailing or for sending through mail after saving on a floppy. RESEARCH: There are two research modules in this program, one of which allows you to create search strings for three sets of parameters connected by a Boolean operator. For example, one could develop a search strategy, such as, "Find the charts in which Gemini is aspected by the lord of 4" AND "house 3 is occupied by Rahu". This can serve as a very powerful study-aid and also allow one to search for your very own new combinations in a set of charts. The execution of these searches is reasonably fast (few minutes or less) and adds to the general usefulness of PARASHARA'S LIGHT. The other RESEARCH module in this program lets you search for similarities, such as ascendants, signs and nakshatras occupied by the planets or aspects, dignities, conjunctions, shadbal and ashtakvarg in a set of charts, the 'set' being determined by the *.QCK folder that contains the charts under study. On my slowest system (486-DX2 66), the program searched a folder with 150 charts for all aspects in only 10 seconds and for dignities in about 40 seconds, a very commendable performance. The research option also allows one to find out when a specific transit would occur. I ran into some problems (FIXED in version 4.5) when running some of the options (X making a square aspect or being within 45 deg of Y being two such situations, this option is primarily for calculation of sadhe-sathis of Saturn based on Jyotishi Katwe's recommendations (which I have personally found more satisfactory in several cases as opposed to using the entire sign regardless of the position of natal Moon), most others utilize sadhe Sati to extend from the entire sign before to the one after the natal Moon's placement). Despite these few glitches, the software does allow one to do some useful research and to carry out some interesting pattern-matching. It is easy to quickly test in a QCK collection of horoscopes, when someone makes a comment such as, "Saturn in the fifth always leads to childlessness". In allowing the user to select the parameters for searching, the process has been made more efficient and the search time is cut down. For instance, it makes good sense at times to not search for nakshatras when the primary intention is to look at the signs, although there are situations where an 'all-out search' used by other programs might be a useful, albeit, slower strategy, such as when looking for a new yoga, etc. However, I would have been happier if the program allowed for more levels of logical operations. Currently, it allows one to create only two sets of attributes (as shown in the above example). More levels would have made the search slower, but with most contemporary computer systems overflowing with siliconic power, raging at 166 Mhz, and higher, the slowness of execution might not have been a significant hurdle at all. Perhaps a 'search query' screen which allows one to write a 'search-statement' using pre-defined keywords and logical operators such as AND, OR and NOT (the latter can be very useful in sharpening the search!) perhaps through using the 'yoga' codes built into and used by the program would have allowed experienced users and serious researchers to carry out some very sophisticated research. Those who have read Richard Houck's Digital Astrology would find much practical use in experimenting with the ashtakavarg kaksha system, which is supported well in this program (both versions). ROLLING YOUR OWN YOGAS: While many would be perfectly happy with the thousands of yogas given in the program and the readings provided for users, the fact is that most of such 'canned' yoga (and dasha) readings generally do not work too well in many charts. This is because all of the programs that allow the pattern-identification of yogas, unfortunately, simply stop there. This could result in the identification of scores of combinations in a chart many of which would be mutually contradictory. On the other hand, yoga-identification can be of great use to the student in learning which yogas work and which ones do not or in research (How many have a certain wealth yoga and where do they fall on the Bill Gates' scale of spare change?). However, as all astute jyotishis readily learn, yogas also depend on the strength of 164 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the planets involved, as well as on the nativity experiencing the corresponding or related dashas in many cases for yoga-fructification. And then there are yogas that modify other yogas. None of these and other critical factors are taken into account by any of the software available, partly because the rules are not wellunderstood or readily disseminated by jyotishis that know. It cannot be denied that there is a lot about practical jyotish that is not stated clearly or at all in the classical texts and is only slowly forthcoming from those who use the rules in practice. This situation is reversing as interest in jyotish continues to grow and the book market becomes more lucrative for those who have something to tell (write) about. Eventually, one hopes, the rudimentary 'yoga' section in the existing software would also grow up into something that is more applicable and useful and this would prove to be a giant step towards developing a better 'interpretive' jyotish software package than has been possible so far. Be that as it may, PARASHARA'S LIGHT provides the user with a simple way of adding new yogas to the repertoire already included in the program. For this, one defines yogas using any text editor (like WINDOWS NOTEPAD or equivalent) and creates a yoga-code, followed by its interpretation (description and reading) and then saves these in one of the 6 user text files supported by the program. You could have all the yogas in one big file or split them over a set of these. An example of a yoga file would be like the following: ~R9i!1*8i!1*L1i!a~ (yoga code) Crystal Pages #311-96 (identifier or label) The individual has subtle communication difficulties and finds it easier to communicate with those not intimately related, such as at work with coworkers than with family members. The general disposition is very materialistically-oriented and pragmatism supervenes, emotions are well bottled-up, at times overly so. (Reading) Here are the meanings of the codes used ~ = delimiter indicating a yoga code R9 = Rashi #9, dhanu or Sagittarius i = stands for equal to, or 'is in' in this context !1 = house #9 So far we defined, "dhanu is rising" * = logical AND operation (gets precedence over an OR) 8 = planet #8 or Rahu (Sun =1 Moon =2 .... Ketu = 9) i = is in !1 = ascendant or house #1 * = AND L1 = lord of ascendant (house #1) i = is in !a = a trika or dusthana house (6th, 8th or 12th) ~ = delimiter So, all together, the yoga reads, ~if Sagittarius is rising AND Rahu is in first house AND lagnesha is in a dusthana~ then the reading applies. Following this there would be a blank line separating this from the next yoga in the file. It is a very easy way of coding, once someone has had a bit of practice and if one is familiar with the fundamentals of astrology, such as, the order of planets and their various attributes. While we are on the topic of yogas, it must be noted that PARASHARA's Light does not allow users to toggle between using the whole-sign-as-a-house vs. other house systems. Many yogas described in texts are based on a planet being located in a house, e.g., "When Jupiter is in the 2nd house ...". Now, one can have Cancer rising with Jupiter in the very end of Cancer which will put it in the second house if using a housedivision system such as equal or Shripati. Some astrologers would consider Jupiter in this example as placed in the first and not the second house, because they would consider the entire sign as the house. The classical texts or contemporary experts are not unanimous or for that matter clear on this point, whether to utilize the whole sign, the Shripati houses or equal houses when considering some or all yogas. Some programs, such as, Goravani Jyotish allow the user to select either the whole sign or one of the popular 165 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 house systems for yoga and benefic/malefic determinations. PARASHARA'S LIGHT does not permit this. Since no one has conclusively shown the validity of using the mathematical house division systems (which are of the averaging type or not universally used), it would have been desirable to allow the user to determine which path he or she chooses to follow. Generally speaking, Jyotishis have a large number of 'variant' opinions, most of these being generally based on anecdotal recollections and less often on documented and demonstrable proof. It must be realized that the latter is difficult to produce since different ways of interpreting can bring into play, different ways of explaining a combination or other indicator in a given set of charts. In view of this 'fluidity' of subjective interpretations, the forcing of bhavs over signs could lead to a significant problem for some users. To its credit, PARASHARA'S LIGHT does allow one to modify the benefic/malefic roles of planets for different ascendants through an editing screen, also, it allows one to utilize the lunar sidereal year for calculating dashas. Most other programs only allow 365.25 and 360 day years. Many other alternative calculation parameters are selectable in the program. NOVICE ALERT!: As is true for most major jyotish software, there are so many features and options, that there is always a certain potential for punching in the wrong value such as unintentionally selecting a variant ayanamsha, typing in latitude instead of longitude, entering the month and date in the wrong order (turning an August 5th birth into a May 8th birth!), etc., that it pays to be extra careful and deliberately meticulous in rechecking the data that is entered. When all is said and done, in PARASHARA'S LIGHT, any typos are less painful because of the blindingly rapid recalculation times. It is nothing less than sheer joy to see the screen come up almost instantly with newly calculated figures. BOTTOM LINE: Overall, PARASHARA'S LIGHT is a delightful, capable and a fairly accurate program that can serve all levels of jyotishis very well. All major options work smoothly in the program. Many of the glitches and inconveniences that I found and actually deliberately went looking for as a reviewer may not even significantly affect the use that many would typically put this program to. Most, if not all the glitches can be avoided or fixed by adopting alternate ways of doing things, some outlined in this article, so these should not be considered a deterrent against acquiring the program. The software represents a very strong package which has many unique features that can work complementarily with other popular jyotish programs and collectively the suite of programs can only strengthen your astrological hand. PARASHARA'S LIGHT is extremely forgiving of the power of the computer system one is using, so if you are using pre-pentium computer systems, then this richly featured Windows jyotish program is probably the only significant jyotish software for you. ADDENDUM ON VERSION 4.5 (added January 1999): This is the current version in which the programmers of Parashara's Light have eliminated 'bugs' such as the crash in the graphical ephemeris mode that occurred with Windows 3.1, or the erroneous transfer of data to QCK charts in DST births. The new version has also acquired some nice touches such as several optional backgrounds (which I turned off to increase speed of execution) and a calculator that seems to allow one to generate points similar to 'saham's that are reduced in modulo to the beginning of the zodiac. I need to play with this one a bit more to fully understand its utility. Gone are the bugs that caused crashes in some of the sadesati transit calculations under research options. A 'Timeline' option allows one to view one month at a time, either the transits (graphical ephemeris screen) or the ashtakavarg kaksha alongwith a display of planets that go R or D during the month. The year or month can be changed easily. This is a rather interesting way of viewing these significant transit influences which will be of great interest to explorers of the transits/ashtakvarga techniques. The 4.5 version also sports a much expanded worldwide atlas which one has the option to add or ignore when installing the program. Those who have the ACS atlas would choose the 'ignore' option. 166 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 There have been some changes made to the interface as well which I liked but that is always a matter of personal preference. Those who have been annoyed by the need to overwrite 'Fairfield' coordinates when adding each new 'event' would breathe a shortlasting sigh of relief when they would view "use the place as default" button. However, when they go on to add the next event, they would be disappointed to see Fairfield pop up again (even if you exit the program and restart it again). I personally find this to be a minor annoyance because of the compensation provided by the faster executing atlas with the 'auto-lookup' option that saves valuable time. The new features simply beg for a new manual and enhancement of the online help file both of which are perhaps forthcoming in future. If you are a beginner and do not have Houck's Digital Astrology book and other material, you are very much on your own for now for the kaksha feature, etc. However, let this not deter one from seriously considering the software which continues to provide solid performance (more solid than before and other comparable programs, in terms of stability and speed), while providing many more dashas than are generally available. A truly customizable chart search feature which would allow the advanced user to use a special configuration file containing the yoga-codes used by the program would be a great godsend. I loved the fact that Michiel has allowed one to specify individually the number of charts that can be displayed in each of the four worksheets (earlier versions applied the chosen number to be applied to all four at the same time). This improves the productivity as I can customize the displays to show a macroview of a horoscope (rashi, navamsha, dashas, karakas, strengths and current transit) or all 16 vargas without having to fiddle with the Option-Worksheet dimensions ... etc. for each view to suit my taste and needs. I was glad to note that the version 4.5 continues to allow me to display the same chart with different calculation options simultaneously with a bit of trickery. This is an undocumented feature and the way I carried it out was to have a worksheet with 2x2 or 3x3 cells displaying the rashi, dashas, some vargas, etc. I would open the same chart twice and then show them simultaneously (tiled windows display). Then selecting the right-hand panel, I would change the calculation and dasha options, such as ayanamsha, dasha year duration, etc. Now as long as I do not use any other calculations or use ALT-TAB task switching, I can view onscreen the two versions of the same chart, one with Lahiri ayanamsha-365 day duration, for instance and the other one with Yukteshwar-327.85 day duration, for instance. I am not aware of any other program that would allow such simultaneous A-B visual comparisons on screen. Unfortunately, only the highlighted worksheet can be saved to clipboard or dumped to the printer directly, so you will have to be contented with onscreen comparison/study of the charts. Overall, very admirable advancements were there in this version which would serve the needs of a very large number of individuals who have a serious interest in jyotish and who love exploring a chart in many different ways. 167 E2: GORAVANI JYOTISH FOR WINDOWS/MAC (V. 1.92): A USER REVIEW [Windows version] published in NCGR memberletter Aug/Sep 1997 Being ahead of prevailing times can have its disadvantages. When GORAVANI JYOTISH (GJ) first made its debut a few years ago, 386s ruled the roost, magnetic real estate was a seller's market and RAM was a dirty word. Personal computing has made major strides since those barbaric days some three years ago. A Pentium is not a luxury anymore, 80 MB of harddisk space to hold the program, atlas and thousands of charts is not exactly prime real estate in terms of magnetic mass storage, and the mention of 8+ MBs of RAM hardly makes any jaws drop in this era of siliconic decadence. The multitude of fairly intricate mathematical techniques that must be utilized in full-scale jyotish simply cries out for a computer. Most jyotish programs that are available today do a comparably fine job. They typically include a vast armamentarium of techniques and tools that readily overreach the capabilities and needs of most students and even of many professional astrologers. Many of these techniques have been arguably validated, anecdotally endorsed and therefore provide wonderful material for research. GJ provides things such as multiple dashas displayed side by side, a decent helping of Krishnamurty paddhati, divisional charts galore, ashtakvargs, customizable graphs, umpteen ways of looking at transits, etc. GJ in the current incarnation has many of the earlier bugs ironed out and can be used as a stable and reliable software by professionals. Gone are the older algorithms, now replaced by more accurate and spaceefficient algoriithms for calculating planetary longitudes (geo and helio) and other terms. GJ produces an extremely high quality output both on the screen as well as on paper. There are many 'arrangements' possible, including customized chart report combinations, graphs and reports, some of which can chew up a substantial amount of bark, 25+ pages being typical. I personally love the one page professional report that shows the rashi, navamsha, bhav chart, dasha-bhuktis, griha and bhav bals and vimshopak, ashtakvarg, Jaimini karaks, yogi table and the planetary longitudes with lots of other neatly arranged details. The ability to get printouts that show dashas and transits side by side is another helpful output. An astrological delineation is a contemplative, meditative process and it helps to have an esthetically pleasing layout that is clear, flexible and informative, with the on-screen arrangement flowing and fitting just right, all very beautifully accomplished in GJ. The recent versions have included the color hardcopy output, a very nice touch. All printouts can be sent to the screen and can then be captured using a tool such as Corel-capture and saved as an image file for electronic transmission. Screen outputs can also be dumped to the printer while viewing those. In my view, what places this software on a high pedestal is its research/educational capability. Ancient vedic texts typically were composed as collections of verses that described the various yogas and arishtas, astrological combinations that are associated with certain influences and scenarios in life. Typically, they are not accompanied with comment or explanations and even fewer example horoscopes. It is truly heartening to see that modern teachers and translators are doing a tremendous job towards abolishing that hiatus. Even then, students find it very confusing to try and imbibe all the factual information and to convert it into knowledge that sticks around in their head. There are literally thousands of combinations. Human memory being variable and less than perfect, it is comforting to have a program that has a built-in comprehensive repertoire of the combinations and the ability to identify these in a chart under study. However, GJ takes it a step further and allows one to identify similar 'patterns' of planetary associations in a group of charts, making it a very powerful study and research-aid. Its roster features allows one to conduct a multi-level sorting of the active charts, hundreds of which could be accommodated by the program. It is possible to look at a collection of charts and identify similarities that might not exist in the readings database of the program, which is user-editable, so one can add or modify tags and new 168 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 readings. It is technically possible to define a heretofore unidentified combination, you very own new yoga. Das has made a very wise decision to also include the 'find the readings' feature in the student version that sells for less than half the price of the professional version. The student version can be upgraded to the PRO version by paying the difference in prices, thus protecting your investment. The readings database is well referenced and fairly extensive. Experience teaches that combinations must not be taken literally, in isolation and without consideration of rulerships, dispositions, karakattwas, bals and dashas etc. of the participants of a yoga, something that is more efficiently done by the jyotishi rather than a program. There have been criticisms aimed at programs that look at numerous yogas, of variable significance and validity; however, I would rather have a program, like GJ, that identifies even the minor yogas and leaves me with the choice of including or excluding those from my interpretive matrix, than a program that blissfully ignores the presence of such combinations that might turn out to be important. Computers are vastly superior over humans at pattern-recognition and I am happy that Das decided to include as many combinations as he could in his software. One can edit or add to the readings database with ease. And everything works! GJ supports many variants of the Vimshottari dasha, as well as Yogini and Chara dashas. I would have loved to see additional things such as Kalachakra and conditional dashas included in the program, not because they are better than vimshottari, yogini or chara, but because this is a research-capable program and the more tools the merrier. There are plans to expand this area of the program. Das is certainly not shy when he calls his 'brain-child' a 'Rolls Royce' of astrological programs. It sure needs a system with lots of resources such as a fast CPU, lots of RAM and a big harddrive. I ran the program on a Pentium 75, 16 MB RAM system, representing the absolute rock-bottom standard that prevails today, and the following times resulted: OPERATION Time in seconds a) Initial (time to get to main menu) b) Selecting CHARTS option, the time to get to the data entry screen c) Basic planet data d) Vargas e) Nak shatras f) Bals, KP, planet list etc. g) Finding yogas h) Readings (50% point, half time) i) Readings (100% done) 4 3 9 11 35 13 31 55 Total time for calculating a ch art from po int of data en try (b onw ards) 123 Research (attribute similarity determination) between 9 charts, producing a 95 pages long list 7 20 minutes On a 386 SL/SX 25 Mhz laptop with 8MB memory, the time to calculate a chart took about 16 minutes, on a 486-DX2-66 with 8 MB RAM, it took about 4 minutes to calculate each chart, which is still a reasonable time to work with. The output was tested using laser and inkjet printers. Both were superb. Online help though adequate, is not of the context-sensitive kind that we have gotten used to in 169 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 modern Windows programs. Students and even experienced users would love the pop-up reference tables for seeing the naisargika relationships, karaks and many other explanatory notes and articles on many topics on Jyotish. The program allows one to incorporate transsaturnine planets and other aids such as the wheels layout that would make it easier for interested tropical astrologers to ease into jyotish. Certain special techniques such as tertiary progressed stations and lotus medicine are available for those who might wish to try these. The hardcopy version of the User's Manual has recently been updated. The program comes with electronic versions of interesting vedic astrological and spiritual material, such as excerpts from Shrimad Bhagwat, the Gita, Frawley's Astrology of the seers, Goravani's astrological writings, etc. GJ sure has a distinctive character. GJ has most standard options, flexible output and report-writing tools, ephemeris generator, a builtin expandable atlas (it works with the ACS atlas too) and other standard and special bells and whistles. It has a built-in database of thousands of celebrity charts and charts for Mundane astrology (Penfield Collection). It is an ideal program for learning and practicing and researching vedic astrology. Software such as GJ are difficult and time consuming to test comprehensively. Very few would have the necessary knowledge and experience to test the validity of all the techniques that are incorporated in this software. Few would actually end up using all the features at one time or another. I did not run into any fatal errors or gross miscalculations in the current version. The numeric output was comparable if not better in accuracy to other software used by professionals. There are minor variances in the vedic system in the way that 'bals' are calculated or how ashtakvargs and varshaphalas are determined and this shows up between different programs at times. After sales support has been excellent, so far. Overall, using GJ has turned out to be a very positive experience. Clearly, good planning, and excellent designing have gone into creating this program. It is hard to miss the presence of hands-on experience and astrological expertise that the designer of this software obviously possesses. That, the best software is generally written by users is indeed true. In retrospect, one has to concede that Das Goravani is not only an ambitious jyotishi-programmer, he is an individual of considerable foresight, one who read the signs very well and accurately prejudged the state that personal computing would be in the years following the introduction of his program. 170 E3: IS COMPUTERIZED ASTROLOGICAL INTERPRETATION MERELY A FANTASTIC PIPE DREAM? Two of the major vedic astrology programs, namely, Goravani Jyotish and Parashara's Light allow the users to tap into a database of combinations also known as yogas and arishtas and generate a reading. These also allow the user to enter new readings and combinations which then can be read by the program. The software being a very efficient pattern identifier takes a horoscope and determines the list of combinations and interrelationships that exist in the horoscope and then look up the corresponding 'reading'. Parashara's Light is a bit more organized and traditional and lets you scan one of the four texts (Brihat Parashara Hora Shastra, Saravali, Garga Hora and Horasara) one by one or a file of yogas based on Drs. Raman and Charak's books on yogas. Goravani Jyotish allows a similar search from a combined file that is based on these and other texts. These are great tools for learning what the texts have to say about a given horoscope. These are also great 'eye openers' that very clearly show why this 'spaghetti' approach does not work in jyotish. I have tried these readings on groups of willing "guinea-pigs" who have for the most part come back with less than satisfied scoring of this methodology. But, if these software packages are taking the readings directly from the traditional texts which all jyotishis follow, then why does it not work? A yoga or combination is basically dependent on planets, lordships, nature of planets and a certain mutual configurations of these. For example, a horoscope having Jupiter in its sign of exaltation, moolatrikona or own in kendra or angle from the ascendant would give rise to hamsa yoga, a mahapurusha yoga which indicates the birth of a great soul. Even if we take the entire sign as a house, this yoga can arise for: Sagittarius, Virgo, Pisces and Gemini ascendants when Jupiter is in Pisces or Sagittarius and for Aries, Cancer, Libra and Capricorn ascendants when Jupiter is in Cancer. Now since Jupiter stays in sag, Cancer and Pisces signs for 3 years out of 12 (roughly one year per sign), then in these three years, four signs rising per day would have the hamsa yoga. Even if we take the average over each 12 year cycle, there would be thousands nay millions of mahapurushas being born during this time period. Enough to solve all of the world's problems. However, the programs are considering all these individuals as manifesting the yoga equally. How can this be? Even when Jupiter is exalted, it would be varying in strength depending on whether it is in the 1st, 4th, 7th or 10th house. This is not taken into account by the software. There would be other indications which would tend to modify and reduce if not nullify the impact of the mahapurusha yoga depending on the star in which Jupiter is in and if it is aspected by other planets, if it is strong or weak in vimshopaka and awastha (divisional strength), etc. This kind of 'weighting' is not applied by any program and it is unrealistic to expect the existing programs to carry this out because despite the power of the current computer systems, a thorough multifactorial matching and look-up as the full scale reading involves would make the program run extremely slowly, if at all! There is another problem at hand. Programmers can only program what is known. Though there have been some attempts at breaking down the 'delineation' steps that go on in the jyotishi's brain, it is often not easy to account for all the steps. Some of the steps are mere nuances and subtle and most jyotishis if they were to write down the steps in their thinking would probably lose the train of thought. What one needs is jyotishis that can speak out the steps as they delineate and then the steps be reconstituted in the form of coding. This can be a humongous project and can best be done through spoken readings (into tape) rather than the jyotishi writing down the steps, since speaking is faster than writing. Until this can be done in all details, the 'steps' would be choppy and leave something out from the coding process. Also, the 'strategy' v from jyotishi to jyotishi and this can further introduce variations. If the currently available software can add certain steps to the process, namely, by incorporating the strengths of the participating planets, and taking into account their benefic or malefic nature, as well as shadvarga strengths, the yogas can be made more selective and narrower in scope. This should not be 171 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 difficult, since both of these programs calculate these variables and have 'tags' or "identifiers" that they "understand" and can use in the selection/identification process. They can also identify if the related periods would operate in the nativity's life and this can further improve the meaningfulness of the 'hit'. This may be of more relevance in yogas that are more time-sensitive than the example we have chosen which is believed to operate throughout one’s life. However, a delineation is not simply the identification of yogas and arishtas, although these do represent a significant step in the overall process. Some of the steps have been discussed in earlier chapters and it is easy to see how complex the entire process can be, particularly if one were to look at the indications from the ascendant, Moon and from other personal references, such as the atmakarak, or the arudhas, etc. 172 CHAPTER XXVIII: INTRODUCTION TO REMEDIAL ASTROLOGY Many modern astrologers and students of astrology have an uneasy relationship with remedial astrology. While some people do not think twice before using the term 'science' when describing astrology, none of us are really oblivious to the empirical nature of the craft of astrology. We live in a reality (for the most part) which is deeply grounded in the physical/material and with symbols of rational thinking and scientific progress all around us governing most areas of our daily living, it is hard not to feel uneasy when we move away from a very earthy and rational way of looking at things. When the cause and effect links seem to weaken and become tenuous, we understandably become anxious. This has nothing to do with what is indeed true or what works, but just the different natures of the physical reality that we live in and that one where the effects that we study under astrology, originate. Astrology, if we take a step away from the usual beaten path, itself falls in a category that many skeptics consider to be a product of superstitious thinking. Most of these people are perhaps misinformed, if not totally ignorant, and convincing them by using their rules of understanding becomes even more difficult because truth be told, we astrologers ourselves do not truly know the modus operandi of astrology. We take for granted many primary assumptions. Such as, why does Jupiter signify whatever it signifies? Why is Aries ruled by Mars? How do different orientations of the zodiac work? How do planets affect, influence or even indicate certain effects? When does fate reign supreme and when does free-will hold the reins? Despite the lack of concrete and rational explanations, we continue to practice and believe in astrology because we and those before us, whose judgment we trust, have empirically observed that it works. This, in itself is not something that we should feel embarrassed or small about. Many of the modern pharmaceutical preparations that we use, started out as folk remedies, were used for centuries because someone serendipitously tried them out, and those worked. The path from 'superstition' to science may be seen to extend between the willow bark to the wonder drug aspirin, and from the common foxglove plant to the life restoring digoxin used to spike up failing hearts. I see astrologers as a daring breed of pioneers willingly exploring uncharted waters. But, many a modern astrologer draws the line when it comes to the use of astro-remedies; remedies such as gemstones, which are believed to resonate with or against certain planetary vibrations or qualities. I admit that many assumptions are implied here. What are these planetary vibrations? Why can we not measure these with our marvelous scopes and gauges? Are these energies akin to light, magnetism, sound, or do they represent a subtle form that lies beyond our physical perception? On somewhat similar principles lies the basis for use of natural essences (flower essences), herbs, which are utilized in rectifying ill effects caused by or relating to planetary afflictions. Vedic astrology, despite its very strong ties with the Karmic theory that often implies a 'fatalistic' slant, has a very well developed and detailed remedial system. Ironically, this also underscores the fact that vedic astrology supports the view that destiny can be changed by our actions and rituals, and hence advocates the supremacy of free-will. The armamentarium of the Jyotishi (vedic astrologer) includes tools such as penance, fasting, special sound vibrations (mantras), glyphs and devices (yantras), as well as religious ceremonies (pooja) incorporating charity. Some of these undoubtedly sound 'fantastic'', or perhaps even voodooishly magical to the modern mind, even to some of us who have otherwise an unshakable faith in astrology. In matters of 'belief' such as these, there is always a degree of personal judgment involved. We alone ultimately decide how far we would be willing to let our circle of acceptance, our perimeter of perceived reality stretch, regardless of the truth or converse of a tenet. It must be noted that even within science, many scientific phenomena sound magical and fantastic, despite satisfactory explanations. Medicine is probably privileged to have a lion's share of witnessing such. Although it is a human tendency to reduce everything down to the obvious, in most cases what lies next to us, namely, the tangible earthy physical and material plane, we intuitively 'know' that we are not 173 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 limited to that level of existence. A little introspection would reveal that the physical reality does not contain our driving force either. While most changes do take place in the physical reality, the seeds for these inevitably are sown in that nebulous, intangible plane of reality where thoughts live and dance. By no stretch of imagination can we call our thoughts physical, can we? Our entire perception of the material physical reality that we take for granted is in a sense anything but physical. The 'we' that we refer to does not exist in our fingertips, and so anything that we touch is not directly perceived by us. The tactile (touchsensitive) receptors in our body get deformed and fire neuronal impulses, those are then carried all the way to the appropriate areas in our brain and then based on a lot of comparisons and neuronal activity that we are not conscious of, we become aware of the object that our fingers touched. Our perceptions, then, are really the products of a system that involves physical action, stimulation, conduction, pattern matching, comparisons, filtering out of the unnecessary information and projection. Be it sound, light or smell, we are never really directly in communication with the physical world. Our bodies are in direct communication with it, our sensory mechanisms are, but 'we' the perceivers are shielded from it all, so perhaps, that witness that we call "we" does not actually exist in the physical reality at all! We are like the jet-pilot who is sitting in a dark windowless cockpit and is connected to the 'outside' world through scopes, gauges and sensors. The immediacy of touching something or someone that we perceive is the illusion that we create and call it our body and world images or other descriptors and models that we use for convenience. As long as all systems are working well, everything seems okay. And yet, all it takes to challenge our sense of reality, based on our sensory perceptions, is a visit to the dentist where our mouth is anesthetized ('frozen') and when we bring the cup of mouthwash to our numbed lips, the rim of the cup 'feels' broken. A quick glance at the cup reveals that this is not so. But what if we were blindfolded? Though our lips inform us that the cup is broken, we can still feel around the rim of the cup with our fingers and assure ourselves that it is intact. In this simple scenario, our reality undergoes a moment of doubt, a moment of rearrangement of the usual and expected, and although we regain our composure, it sure feels 'different' from when we can actually 'see' the cup and feel it with our lips. Such is the nature of our 'reality'! In vedic astrology, a given planet has two kinds of descriptors. It is either strong/weak (quantitative attribute) or benefic/malefic (qualitative attribute). Many an astrologer refers to these two attributes interchangeably, sometimes out of carelessness or worse. On the other hand there also exist in traditional texts references to planets which are cruel, kruras, but which are not necessarily malefic -- kind of like having a strict father or teacher. It is important to understand that gemstones are only capable of strengthening weak planets. They must not be used when the planet is a malefic. As a ready-reckoner, when a planet is in exaltation, in its own sign, in its special sign (moolatrikona), in the sign of a friend, in an angle or trine or in its angle or kendra of power (Jupiter, Mercury in 1st, Venus, Moon in 4th, Saturn in 7th and Mars, Sun in 10th), then it is strong. A similar brief consideration for determining the a malefic planet would be, if it rules the 6th, 8th or 12th houses, if it rules the obstructive or badhaka house (11th, 7th or 9th signs from the ascendant if the latter is in a cardinal, mutable or fixed sign, respectively). Evidently there is more to these attribute determinations than this. As a practical example, if the lord of the 6th house is weak (Moon for an Aquarius horoscope), we must not recommend that the person wear pearls. On the other hand, if the Sun is in Libra in the same horoscope, wearing a ruby (Sun's gemstone) would improve matters pertaining to the 7th house! While weak benefics can be strengthened by gemstones, malefics can be propitiated by other forms of remedials, including fasting, performing good deeds or giving charity, immersing oneself into mantras. A malefic planet indicates a karmic factor that may be corrected, hence the importance of penance or voluntary suffering. It must also be noted that though mantras can be utilized for strengthening weak 174 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 planets as well; however, they are generally very specialized and require appropriate rituals in order to be effective. Unfortunately, this has been underplayed by some modern jyotishis. I prefer to view a birthchart as a map of the earthly manifestation and allocation of the cosmic energy, the breath of life. The horoscopic houses are the 12 corridors of experience that are illuminated by the 7 planetary candles, which are all manifestations of the prime energy. Each planet finds certain corridors that are harmoniously and brightly lit by its light. These are its strong positions. There are also those corridors that are not well lit (the planetary energy is not fully expressed) and one needs a booster light, in the form of gemstones or herbs. Of the 7 candles, some candles have a clean flame (benefic), while others also produce smoke (malefic). A candle might produce an intensely bright light with plumes of smoke (a strong malefic) or it might produce a smokeless dim light (weak benefic). Think of it this way, if gemstones are reflectors and condensors, then penance and mantra are like air purifiers in this analogy! A gemstone may be worn to fortify a benefic planet that is weak in the natal chart at any time, or it may be worn when its planetary period, such as vimshottari dasha or sub-dasha (a method of lunar progression) is operational. In the case of slower moving planets, if they are weak in transit while one is experiencing their dashas at an important phase in life, gemstones often help. Since, in these situations, the planet is the source of the effect or the motivation factor, we would like it to be as strong as is possible. If the planet is weak and malefic, then we would leave it untouched. This makes a weak malefic a karmic windfall! Selecting a gemstone is a complex and time-consuming process. Even many practicing astrologers get discouraged, start cutting corners and eventually lose faith in the efficacy of using gems as remedies. Some also start adopting less effective alternative approaches such as using secondary and tertiary stones, all of which exercises eventually lead to disillusionment. Not only must the gemstone conform to the physical and chemical specifications (purity, specific gravity etc.), it must be of the right size as well. Think of gemstones as a physical remedy, a medicine. The weaker the planet, the stronger (bigger) the dose of the gemstone is needed. The size should be determined by careful consideration of individual forms of strength and weaknesses and their relative contributions, and not merely based on a composite number that the number crunching engine churns out. Depending on the individual recipient's sensitivity, 'bigger may not always be better". When prescribing a gemstone, do realize very clearly that you are disturbing a steady state. Wearing one gemstone is going to alter the energy patterns in the chart and while strengthening one aspect or area, it might affect other areas as well. Those might require palliative measures as well. All of this requires experienced counsel and some thoughtful rumination. Once a gemstone has been selected based on its physical properties etc., there must be a trial period. A given gemstone, even though of the best quality might not harmonize with the person wearing them. It is much better not to wear a gemstone, rather than wearing the wrong one or one that is not suited to the individual. The gemstone to be tried must be cleansed by keeping it in clear water or milk overnight and with other procedures. Then, the trial period, usually lasting at least three days and night must start on a weekday which is ruled by or is harmonious to the planet whose gemstone is being tested. Due consideration must be given to the lunar phase, sign, asterism and other transit influences. The gemstone may be placed in a silk pouch and taped to the body with adhesive bandages, hung around the neck or carried on one's person. It may be kept under one's pillow at night. If during the trial period, there is no adverse effects on health, surroundings or during sleep, including not having bad dreams etc., then the gemstone is considered suitable for wearing. If not, then another similar gemstone must be tried on. This might be difficult to arrange with local jewellers, and more so if one is dealing with mail-order firms. 175 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Unfortunately, 'e' may not be the first letter in 'convenience', but it is in 'efficacy'! Gemstones can be expensive and difficult to pick. Understandably, there is a rising trend to 'extract' the essence of gems (somewhat like the Bach floral remedies). Any such procedure introduces a big variable, the personal skill and capability of the person that is preparing the formulation. The level of comfort of acceptance of these alternative gemotherapies varies amongst consumers, obviously. It may not be unreasonable to assume that the less 'mass-produced' the process is, and the more familiarity there is in the person preparing it with astrology and the chart of the individual for whom the remedy is being prepared, the more effective the preparation would be. If a suitable energy exchange could be worked out that does not end up being more expensive than the cost of a gemstone, this might sound like a practical alternative if not a celestial bargain! I have provided a table that gives the primary and alternative gemstones for the lights, planets and nodes and have also suggested the recommended grains, herbs etc. The herbs must not be consumed but kept around oneself and inhaled (without burning them!). The grains are generally used in India for giving in charity or to break a planet-specific fast etc. Sometimes doctors get lazy or for other reasons, they prescribe broad spectrum antibiotics which can kill a wide variety of bugs. The broad-spectrum antibiotic of gemstones, the navagraha bracelet or ring is becoming somewhat popular these days. It has gems that would take care of all planets. Now, if you have followed my line of presentation so far, you would know why this shot-gun duck shoot is not desirable. Depending on the spread of planets in a chart, the navagraha setting would need to be fine-tuned, in terms of the relative quality and sizes etc. of the gems going into it, something that is not customarily done. Mantras are very effective means of propitiating planets of all kinds, regardless of whether they are weak or strong, malefic or benefic. More than just prayers or cleverly strung together sound vibrations that have a primordial resonance with the energies of the Creation, mantras can serve as effective barriers, as well as dynamic expressions of the soul-being. When we chant a mantra for a given planet, we are not merely paying our respect to it, or our surrender, but we are in essence becoming one with the energies represented by the planetary essence. Unless the mantra permeates our very being, whether we understand the meaning of the words or not, unless it perfuses through each and every cell of our physical body and other bodies, it would not become effective. Much is said about the process of initiation and attunement to a certain mantra, preferably through the blessings of a guru, these procedures are thought to make the mantra come alive. One must be careful with mantras, because not all of those are benign or benevolent. There are plenty of mantras that are less than divine and can bring much power followed by a karmic price that is very dear, amortizing over several lifetimes. But, we are satisfied at being a gentle candle. After all, who wants to be a human blow-torch! Mantras can be utilized to directly attune oneself to the planetary energies, or they can be used to cleanse gemstones and yantras whose use is directed at a specific planet or combination in the chart. More than energizers or purifiers, mantras also have the power to reach the energy beings that are the spirit of a gemstone. A gemstone can be viewed as a battery or storage form for cosmic energies. As those on the path of jyotish would have or soon will realize, no planet is an unqualified benefic or malefic. Even within a chart, and certainly not when different horoscopes are taken into account. Each gemstone, then, basically holds dormant within its heart a positive and a negative energy. Apart from these planet-specific energies 176 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 that are locked within its soul, each gemstone also has a distinct personality. There is no easily described physical attribute of the gemstone itself that could help one distinguish such a pattern; however, these unique signatures, if you will, are what make one stone different from another of the same kind and same price. Those endowed with psychic perception can readily pick up these vibes. Those who have not gotten to know that side of their being need not despair. They can perform the same kind of screening over a period of few days and nights if they can arrange with their gem-dealer to bring a stone home for approval. With one’s mind given to the stone, the spirits of the stone can easily communicate with the person wearing the stone through subtle and not so subtle indications, a feeling of peace, joy, harmony, pleasant dreams, can indicate the suitability of the match between the person and the gemstone. On the other hand, unpleasant feelings, disturbing dreams, a feeling of strain and anxiety, malaise would indicate that the gemstone is not suitable. It must be returned and another one sought. There are ways of cleansing minor incompatibilities through pooja etc., and hopefully those who are prescribing gemstones are attending to these details in their practice. A little note for those who have been attuned to healing energies, particularly reiki. Reiki can be very helpful in the gem-selection process and in its purification, etc. Those who are familiar with the processes and symbols utilized in Reiki for cleansing crystals can be utilized. Physical methods involving salts, etc. are not always necessary and the purification can be easily carried out through non-physical means. Reiki can also be utilized to have a direct remedial healing effect through combining it and knowledge about chakras and jyotish. I will leave it at that, for now. Invoking the spirit-essence within a gemstone, therefore, is something that is necessary before its full effects may be expressed and experienced. Another very important remedial procedure that has been very effective in my experience involves penance., fasting and charity. It must be realized that not all karma can be dissolved away with upaayes or remedies. Not all karma needs to be dissolved. Karma is what generates our lessons and if we are not here to learn, then why are we here? Remedies must not become a hermit crab's borrowed shell. It is true that they can often very effectively shield one from pain and loss, but the karma remains unless it is faced head on and understood, the pain felt and released so that karmic healing can begin. Fasting, volunteer service and charity are basically statements of one’s intent to voluntarily experience pain, deprivation, hardship, so that one can resolve issues. Unlike the eye for an eye misconception, karma is no mindless executioner. I shall now describe a very simple method which one can follow or prescribe to others without fear of setting up some sort of a karmic cascade. The first step in this is to determine planets that are likely to represent significant karmic areas. Some of your clients would be very aware of their selves, they would have done the basic homework and this can be quite effective and helpful to the jyotishi. Something as important and as ancient a companion such as our karm, the body of our actions is can not be expected to leave its signature only in our charts. It would leave its traces in our palm prints, our thoughts and actions, our experiences in life and in cyclic and repetitive actions or circumstances that are strategically placed to attract our attention from other distractions in life! Whether one enters into the study of a horoscope after knowing about the background of experiences that the client has had, particularly when the client is spiritually mature and has no need to play guessing games or needs proof that astrology works, an expensive exercise, by the way, since he or she is 177 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the one who is paying for it, OR one discerns certain accumulations of energies and strains in a chart, things such as polar opposite planets, such as Venus and Mars, or Mars and Saturn, or Saturn or Sun when present in the same sign or nakshatra, or when benefics, particularly luminaries, Sun and Moon are in close proximity to the lunar nodes, or when a planet is combust because of its closeness to the Sun when it is malefic in a horoscope, such as for someone with Pisces, Virgo or Capricorn rising -- in such situations, one needs to look further into the areas represented by the afflicted planets. Planetary energies often manifest in many different ways and the beginner, or for that matter advanced jyotishi, must not be shy to ask questions to confirm and to aid in one’s diagnosis, especially when a costly remedy is being formulated. A reading is not a wrestling match and it certainly has no room for showmanship. It is a serious opportunity where much spiritual sharing can take place with lessons learned by both the client and the astrologer on many planes. The best attitude that both the astrologer and client can be in is one of complete openness and surrender, not to each other, but to the Supreme Intelligence that is overseeing the beautiful sharing that a jyotish reading can be and should! From a karmic perspective the trines are the most benefic houses and their lords must be considered so. The planet that rules a trine and angle, also known as yogakaraka is also an important benefic. The planets that rule the trik-bhavas, the tricky ones, the sixth, eighth and the twelfth are the malefics. Obviously it goes without saying, that these houses are malefic areas too. Write down these planets, in two lists, the benefics and malefics under the horoscope that you are studying. Many consider the deathsignifying planets, the marakas, and the kharesha or the lord of the 22nd drekkana falling in the 8th house or the one ruling the 64th navamsha from the Moon, or the sign lord ruling the mandi or gulika sign, etc. Let us leave these aside for now. The death-dealing planets in particular, I have reservations against calling these as malefics. Death is a transition, not a finality, although it is a certainty, despite our myopic view of reality, it need not be a malefic milestone. I find gulika and mandi more useful in horary and muhurtha charts, not so much in natal analyses. Now look for flaws in the list of benefics that you have prepared. Is any of these also ruling the trika or 6th 8th 12th houses? Out it goes! Is one of these also a natural benefic and ruling the kendra houses, it loses some points as a benefic. The planets that remain then need to be looked at. How strong are these, based on standard scales of strength, shadbal if you have the means of finding those, or by using the simplified system that you have learned earlier in this manual. Does a planet stand out in being unusually weak? This is the one that might need some help. Then we look at the malefics in the same way. Is one planet more malefic than the others? Is it also strong in bala? This is the one that might need to be focused on. The weak malefic is a blessing in disguise, the strong benefic is a blessing manifest. The weak benefic and the strong malefic planets are the ones that need karmic help! Wearing the color represented by the strong benefic is helpful. Fasting on the days represented by the strong malefic is helpful. The best help one can give a weak benefic is to wear its gemstone, but the earlier described conditions apply. Helping charities signified by the weak benefic planet is something one can easily do, or working as a volunteer to support the causes represented by the weak benefic is another think that can be done. How to find the causes? This is where our lists of significators and karakattwa of planets come in handy. Effort is what it is all about. The karma of the jyotishi is to work hard at the large body of information that has been handed to us, and to synthesize patterns out of those! Let us now look at the sample chart that we are going to prescribe a karmic remedy for: 178 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Remedial Exercise Chart *********************************************************** * * _ _ * ^ * _ _ * * * * _ 12 _ * Moon * _ 10 _ * * * 1 _ * _ Mars(r) _ * _9 * * _ * * _ _ * * _ * * _ * * _ 11_ * * _ * * * _ Ketu 2 _ * _ 8 Rahu _ * * * * _ _ * 5 * _ Saturn _ * * * * _ _ * * _ _ * * * 3 _ * _ Jupiter _ * _7 * * _ * 4 * _ _ * 6 * _ * * _ * Venus * _ * Sun Mercury(r) * _* *********************************************************** VIMSHOTTARI DASHA PERIODS DASHA antardasha 365 d Yr 360 d Yr SA SA SA Mars Rahu Jupiter till till till 08-10-91 06-15-94 12-26-96 02-14-91 12-06-93 06-05-96 ME ME Mercury Ketu till till 05-24-99 05-20-00 10-20-98 10-12-99 In this chart Aquarius rises with Moon and retrograde Mars in ascendant, Ketu in 4th, Saturn and Rahu in 10th, Venus in 6th, Jupiter in 7th and Sun and retrograde Mercury in eighth. The lords of trines are Mercury, Saturn and Venus. Let us put these under the heading of benefics. Note that Mercury the lord of 5th also rules over the 8th, which happens to be its primary or mooltrikona sign as well as sign of its exaltation. So, Mercury is certainly not a benefic. Saturn, on the other hand, is the lord of ascendant but also is the lord of the 12th house, and hence not an unqualified benefic. Venus is the lord of 9th and 4th houses. This would make it a yogakaraka since it rules over an angle, the 4th and a trine, the 9th. However, please note two things. Firstly, that Venus being a natural benefic, its rulership of an angular house takes away some benefic points from it, according to standard dicta that natural benefics ruling the kendras are reduced in their benefic properties, the reverse being true for natural malefics. Secondly, the mooltrikona of Venus, Libra, is placed in the 9th house in a horoscope with a fixed sign, Aquarius rising. This makes Venus the lord of the badhaksthana. Venus, therefore, in this chart is not an unblemished benefic. But, notice, how it is placed in a trik-sthana, the sixth and its dispositor, the Moon is placed in the ascendant. This indicates a karmic signature. This individual had many serious problems regarding relationships and other Venusrelated karakattwas. Now, let us look at the malefics. The lords of 6th, 8th and 12th. The lord of 6th is Moon, the lord of 8th is Mercury, and the lord of 12th is Saturn. Notice that other than Moon, the two remaining trikeshas or lords of trika houses, namely, Mercury and Venus are mixed malefics, since they also have some benefic properties as indicated when we discussed benefics. Moon is the only planet that is clearly a malefic in this chart. In a case such as this, where there is no clearly defined benefic, gemstones do not form a good 179 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 method of remedying karm. On the advice of someone, this individual tried wearing a pearl and within hours developed a severe sinus infection that became widespread and toxic landing her in the emergency room and kept her hospitalized for a few days. This happened in Jupiter bhukti of Saturn dasha in the fall of 1995. Note that Jupiter is placed in the star of Venus which is in the 6th house, the house of sickness. Jupiter would tend to give the effects of Venus in its bhuktis as discussed in Jyotish -101 course. Venus also happens to be placed in the sign of the malefic Moon in this chart and therefore is not beneficial. This, despite the fact that it is a yogakaraka by definition. This is a good example that warns us of the necessity of taking into account factors such as badhakasthana lordships, etc. During this same period, the individual was able to resolve and understand some of her relationship issues and scars of abuse from past. She grew spiritually, and so there was activation of the seventh and 9th house effects. Anyway, getting back to remedial astrology, she was advised to remove the pearl, by me when she was referred to me afterwards, and this seemed to stabilize her mental turmoil as well. The removal of a gemstone, even if it was originally mis-prescribed is not something that must be done suddenly. I suggested to this individual, who already practiced meditation, etc., to observe a fast and certain other specific procedures and then the pearl was removed and she decided to offer it in charity to a cause that was in tune with the attributes of Moon, namely, a shelter for single mothers without a home. Moving along our original path, in this case, with no clearly defined benefic and the semi-benefic planets being strong, except Venus, which is only 19% in strength, I would be rather wary of prescribing any gemstone, lightly. If we prescribe a diamond, an expensive choice, there could be improvement of materialistic and financial matters; however, health and spiritual areas would suffer. Health, because Venus is in the 6th and represents illnesses in this chart. Strengthening it would result in strengthening the 6th house, which is not desirable. Venus is in the star of Mercury which is strongly placed in the 8th house. Chances of a chronic disorder surfacing and getting worse becomes a strong possibility. This is because chronic disorders which tend to be of karmic nature are better reflected in the 8th house. One thing that must have caught your attention in this chart is the number of planets that are retrograde, the ascendant lord himself, Saturn and Mars, all are retrograde. Some jyotishis tend to consider retrograde planets as undesirable; however, in the shadbal system of Parashari astrology, vakravastha or retrograde status is considered as strengthening and adds to the chestabal of planets. It is also stated that natural benefics when retrograde become benevolent, while natural malefics when retrograde become strong but qualitatively malevolent. I feel this area needs more study and is not so cut and dry or as simple as it sounds to be. Mars is the lord of the 3rd and 10th in this chart and is placed in retrogression in the first house in the company of the sixth lord. The presence of Saturn and Rahu in the 10th often brings about sudden ups and downs in one’s career. Overall, these are not conditions that would be likely to reflect an easy going career. Lots of responsibilities, technical skills and strain at work is possible and is indeed actually the case in this person's life. Mars is fairly strong, as it happens, and rules over a neutral and a benefic house. It is very strongly associated with completion of tasks indicated by the tenth, and personal efforts, ruled by the 3rd. Moreover, it is a karaka or significator for action and personal efforts, initiatives. a remedial procedure that would take away the sharp edges off martian energies in this charts can reduce stress levels and make life a little easier. Wearing a gemstone is not going to help because the planet is already strong. Pooja, penance, fasting and charity, on the other hand would help harness the martian energies in a constructive way. Mars is a fairly cruel influence and when it is present in the rising in a sign that is ruled by Saturn, indicative of confinement, restraints, control, it is indicative of unhappiness. Moreover, the sign is airy and fixed. The fire of Mars is fanned by the airy element and its movement is restricted in the fixed sign. This 180 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 increases the degree of discomfort. Such is not true when Mars is in Capricorn, its sign of exaltation. The earth gives it a steady base to burn on steadily, while the movable nature of Capricorn allows it room for movement. The mental, airy environment of Aquarius is not easy for Mars to cope, and indicates frustrations and abusive environments or one who grew up in environments where there was too much controlling going on for healthy growth. The chandra-mangala yoga, the combination Mars and Moon falling in a saturnine sign in a woman's chart is often indicative of one who was controlled, while in a man's chart, it indicates one who can be controlling and the oppressor. A note of caution is wise to mention here, one swallow does not announce summer and one combination does not clinch the final diagnosis in astrology, or elsewhere! We have talked a bit about the horoscope, the different houses, but we have not talked a lot about one very significant factor in jyotish, namely the planetary period that one is experiencing, the vimshottari dasha. In this nativity's case, from mid-96 she has started the 17 years long Mercury mahadasha. That is almost one fifth of one’s life. Surely, such a long stretch of time must be taken into consideration when determining the suitable remedial upaaye for someone. We have already discussed how Mercury is a mixed malefic and benefic planet in this chart and being placed in strength in the 8th alongwith the 7th lord, it has affected the relationships and several other things. Mercury is retrograde and this makes it even stronger. Retrograde planets are generally believed to be indicative of karmic influences. Having said that, I wonder if there is any other kind of influence, even possible. However, we know what we mean, don't we? Let us look at this Mercury a bit more. It rules the fifth house, which is the house of creativity, of entertainment, of joy that is felt in one’s heart, of romantic relationships, and above all, it is the house that indicates that portion of karm that is intimately connected with efforts, the plastic portion of karm that can be modified so that we may sleep easily in future. And I do not mean the future as in tomorrow, or next year, but for even longer periods of time, maybe even lifetimes. Divine grace, mantra siddhi is also studied from this trine. Out ninth house indicates our bhagya or fortune, the karm that is already ripe and available for picking. However, the fifth house whispers to us what we must do, so that we have good fruit waiting for us tomorrow, and for a series of tomorrows. It is easy to see why the fifth house in a chart gives us some indication about the likelihood of our efforts to improve our future of being successful. If the fifth house is afflicted, then the path would not be easy and it is kinder to prepare the client whose fifth house is afflicted to not expect quick remedies or immediate effects when they decide to go on a remedial plan. The lord of the fifth house and other significant planets in association with this house would indicate the deity, if one is religiously inclined, that may be worshipped to improve one’s karma. If rituals are not your thing, then the planetary energies one reads from the fifth house can give important hints about the remedial measures that may be taken, the charities and causes that might be supported through a gift of time, service or other gifts of energy. Please do pay extra attention to the fifth house, in every chart that you study. Particularly, because from a karmic point of view, this house is in a primordial form in each lifetime and can be wisely shaped, molded and in a sense this is where the signature of our free-will exists, the keys and answers to many of our karmic burdens lie in this very important house. I would like to very quickly remind you of the principle of horoscopy known as bhavat bhavam. The house that is as far removed from another as the latter is from the ascendant, holds the key to the area of life that is indicated by the primary house. The third house from ascendant is where our courage, our personal efforts, our communication and our co-borns are studied from. The third from the third house is the fifth house in our horoscopes and this, therefore, is our higher third house. It deals with our higher communications, our personal efforts in a longer time-scale, and those souls and influences that are our soulmates, our soul co-siblings. Much of what we receive from our inner reality, indeed our internal communications reach us through the fifth house. This is where our intuitions emerge from and this house forms an important link between the earthly selves that we are and 181 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 our antahkaran, our inner track, our inner source, the personal parcel of divinity, our angels that we carry within us. Grace comes to us through the signature that is indicated in the fifth house. This individual who is embarking on a journey that activates her fifth and eighth house, both ruled by Mercury whose dasha she is now experiencing, would have a very interesting journey, indeed. The presence of the 7th lord in 8th with exalted Mercury indicates that there would be a turning inward experienced by this person, and this is beginning to come true, already. Mercury rules over younger people, children, those who are in the path of learning, teachers, communicators, healers, programmers, etc. Working with these kinds of people will feel easier and more fulfilling for this person, who by the way is a software programmer and trainer, as well as an energy healer. It is hard to miss the boat when the indicator planet is strong. The individual is coping very well with the deep loneliness she feels within but it is allowing her to concentrate and focus on what could prove to be a very fruitful period in her life. She does not have any striking affliction that would indicate that Mercury is very malefic, such as communication defects, nervous or other brain disorders, etc. She does have rather unusual thinking but some of it could be due to the qualitative difference attributed to her retrograde Mercury. It would be appropriate to suggest a suitable remedial for propitiating Mercury, such as fasting on Wednesday, spending time in contemplation and meditation, charities and service that are in tune with those pertaining to Mercury. However, let us look some more. Her Mercury is in the star of Moon. Moon is the sixth lord and is placed in ascendant, afflicting it. It is not good to have an association between the lords of first and sixth or between these two houses. What is a dasha? It is a way of progressing the natal Moon. Starting with the natal position of the Moon in a star which gives us the janma or birth dasha, we can think of the subsequent dashas as being areas of the zodiac that are sequentially illuminated by the progressed Moon. One cycle of dashas lasts 120 years, and during this period, the Moon is progressed through 120 degrees. But, this is not quite a degree a year progression. The Moon progresses through the 120 degrees at varying rates of progressed motion, and this is why it covers the 13d20m in Sun's star in 6 years but takes 20 years to progress through the same distance, 13d 20m in Venus's star. So, as it progresses forward, think of the Moon turning on switches as it progresses into a planet's star, the period would be what we would call a mahadasha. Right now, in our example, the vedic progressed Moon is turning on the switch named Mercury. It would become active and the areas that it represents in a chart will gain importance. It will become the prime mover in a sense. Its transits, as well as areas ruled by it in sign but more so in nakshatras would become significant during the dasha period. The same would be true for the lord of the smaller periods, but to a lesser extent. And if the two planets representing the two switches, namely the dasha and bhukti, are not wired conducively or mutually harmoniously in the chart then there would be disharmony, loss of energy, opportunities wasted. This would be the case when a planet that is in the 6th or 8th from Mercury would co-rule, such as Mars and Moon. Mars in this chart is very strong, and is not quite a strong malefic, as earlier discussed; however, it is placed in the 6th from Mercury and is not exactly very congenial towards it. Moreover, it is aspecting Mercury with its 8th aspect. Note that Mars is aspecting Mercury but Mercury is not aspecting Mars. However, being a partial benefic, we need not worry about Mars, right? Wrong! Notice who is giving Mars company. The lord of the sixth house, afflicting the ascendant. Mars is not an island, and in a situation like this, one must always take into account the fact that it would be transmitting through its aspect some of the venom of Moon, passing it on to Mercury. Since Mercury is the fifth lord and for all the other reasons already discussed, even if we propitiate Mercury, it would still be under the influence of Mars and Moon! We could propitiate Mars in this case and that would help. Again, not through gemstones but 182 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 through resonating to the energy spectrum that is indicated by Mars, by surrendering to it, supporting its causes, fasting on Tuesdays etc. But, the root of problem is not Mars, but Moon. The sixth lord afflicting the ascendant, casting its glance through Mars on to the lord of 7th, a benefic in this case, and Mercury, the strong lord of 5th, a karmic indicator, a planet that indicates and is associated with karmic free-will of a higher nature, a planet that is in the asterism of Moon and is under its influence, in a sense. Therefore, in this chart, Moon is the planet that must be propitiated, first, and then Mercury the dasha lord or any other planet. Since Moon is a malefic in this scenario, we would look for a day when a Monday falls near a newMoon (a beginning!), preferably a day when the Moon is transiting a star that is either ruled by Moon, or Mars or Mercury. This is often not possible and hence one can choose a star ruled by Jupiter or one of the benefic stars. In practice, any Monday would do in most cases. On this day, there should be a special meditation, carried out with sincerity, an expression of intent done privately or in company with loved ones and friend, the intent being a surrender to the energies that are represented by Moon, seeking its help and blessings. This is best done early in the day, followed by a light breakfast. Over the next few Mondays, assuming there is no medical or other contraindications, one gradually switches to a liquid diet, completely avoiding all dairy products on Monday, total abstinence from drugs, tea, coffee, alcohol, at least on that day and preferably vegetarian repast. The intent is to feel hunger, feel the emptiness, and eventually, one must try to make the fast complete, taking only fluids, weak herbal tea, some juices, water on Monday. This would need to be continued for six months at least, but preferably throughout the dasha of Mercury. Other acts of penance, and serving causes that resonate to Moon's domains and attributes, mothers motherhood and maternity related issues, very little children, infants, blood banks, and above all, just plain and simple caring, would all help. Mantras for those who know the right ones, and can observe the other rituals that go with these, would help a lot. The power of immersion into the right thoughts and that of fasting is not to be taken lightly. However, fasting must be done properly, gradually increasing its intensity. It is a change in lifestyle, a statement of commitment to taking one’s karm by its horn, and yet with humility, with surrender, that helps. Poojas and yagyas done with proper care are helpful. I am not sure how effective they are when done by proxy, even by a large group of totally well-meaning godmen. However, in this Universe, miracles abound. Millions of paths exist, all eventually reaching the same point, home. Where our journey began! 183 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Planet Gem Min weight Metals (proportion) W eekday Color Gra in Sun Ruby 2.25 carats 7:1 Gold:Copper Sunday Red-Orange wheat Moon Pearl 2,4,6 or 11c Silver Monday Silver, light blue rice Mars Coral 6 carats 3:4 Gold:Copper Tuesday Blood red red grains/lentils Mercury Emerald 3 carats Silver, p latinum, gold W ednesday Green green gram Jupiter Yellow 3 carats Go ld Thursday Yellow Sapphire bengal gram Venus Diamond 1.5 carats Silver, platinum Friday White/Rainbow cow gram Saturn Blue Sapphire 5 carats Iron, steel and Silver Saturday Black sesame Rahu Hessonite 5 carats 5 me tals Saturday Bluish fog black gram Ketu Cat's eye 5 carats 5 me tals Tuesday Grey-white fog horse gram For the nodes the setting should have in equal proportion the five metals: iron, silver, copper, gold and zinc. The H ealing P ower of Gem stones in Ta ntra, Ayu rveda and Astrology, by Late Harish Johari, Destiny Bo oks, On e Park Street, Roc hester, Verm ont 0 576 7, U.S.A., ISBN 0-89281 -215-X is an excellen t referen ce text. Beginners must be cautioned regarding the disadvantages of rushing into doing rectifications and offering 'remedial' services to their clients. Even prescribing of gemstones is something that must not be done in haste and without giving proper consideration to the different elements in a chart etc. There is a growing tendency to prescribe gemstones and mantras after reading a book or two. Some even think that as long as the rituals are intact, a pooja or yagya would help. This is far from true. Such procedures require a lot of practice and must only be carried out by those who have been properly trained (as priests) or have learned as apprentices. More harm and certainly a lot of disappointment can ensue if remedials are prescribed lightly. 184 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 If one is interested in pursuing the path of mantra-tantra, there are many books that give the basic information and even the procedures and rituals and even the mantra. However, each of these have to be personally invoked and activated before they work. This takes time, patience and practice. A significant amount of personal spiritual practice and worship goes into acquiring proficiency in these areas and this must not be taken lightly. The material provided here (including the audio lesson) is intended to give an overview and some basic information to start those who are interested on the path. Please do not think that this makes you ready to prescribe and practice remedial astrology. Not all astro-remedies work equally or effectively in all cases. There is always the personal karma that would influence the efficacy of the remedies. I personally cannot endorse the view that through some magic, poojas and yagyas would work for everyone including those that get it done remotely. Though at times such poojas are effective, the concept of being able to change any and all karma by the power of one’s pocketbook is ridiculous and immature. Poojas and yagyaas, mantras and personal worship are beautiful procedures if followed properly and in a regular manner. Their use as 'band-aids' after the injury is not desirable nor likely to be effective. 185 CHAPTER XXIX: AN OVERVIEW OF THE JAIMINI SUB-SYSTEM Many individuals who got into Jyotish in the 60s and 70s have always treated the Jaimini subsystem within jyotish with a lot of curiosity but in the absence of good books or articles on the topic, probably never got too deeply into it. There are essentially four major limbs or distinct framework of rules in Jyotish (probably of varying times and regions of origin), namely, the Parashari, Jaimini, Tajika and Nadi systems. There are overlaps between these and yet, each of these has a very distinct methodology and style and can be used alone or in combination with the other systems. Recently, astrologer/writers have given a much needed shot in the arm to Jaimini Jyotish, particularly, in the west, through their research findings in Jaimini and other forms of Jyotish. Since Jaimini's system is making a breakthrough, it is desirable to know at least the basic fundamental concepts and few of the techniques which can be readily incorporated by even the beginners, thereby making their delineations richer and somewhat more comprehensive. Jaimini has been described by different scholars as being a predecessor, contemporary as well as being more recent than Parashara. Parashara's epic tome, Brihat Parashara Hora Shastra gives most of the basic tenets that are used in Jaimini system without naming him. In several other places, Parashara refers to 'other sages' and "earlier scholars", and not naming Jaimini makes it more likely that Jaimini probably came after Parashar and expanded on the Parashari tenets that we now know of more popularly as the Jaimini System. Since Parashara described both systems in his magnum opus, there is no reason to think that the two systems are mutually exclusive and within reason the rules can be combined when studying a chart. Unlike the main body of Parashari system, Jaimini is a rashi-based system, staying reasonably clear of the nakshatras, planet ruled dashas and utilizing primarily the rashi natal chart (the one exception being karakamsha which is based on the navamsha divisional chart). This makes it a rather powerful system of deriving a lot of astrological information from the basic radix chart. The following are some of the major fundamental terms used in the Jaimini system: KARAKS: These planetary significators are of great importance in the system and serve as surrogates and secondary indicators for the planet ruling a house. There are essentially three kinds of karaks: The naisargika or natural karaks: These are the same as the Parashari karaks, namely, Sun, Jupiter, Mars, Moon, Jupiter, Mars, Venus, Saturn, Jupiter, Mercury, Jupiter and Saturn for each of the houses beginning from lagna. These are constant for all horoscopes. The sthira, fixed or constant karaks: These are attributed to the planets (and not the houses in a horoscope) the stronger between Sun and Venus for father, stronger between Moon and Mars for mother, Mars for brother, siblings, Mercury for maternal uncle/aunt, Jupiter for grandfather, Venus for husband, Saturn for children and Ketu for wife and parents-in-law. Though similar to the natural karaks which are described as being linked to houses, the sthira karaks are described as being linked to individuals in one’s life, although there is a similar correspondence between the house and the individual represented by a planet in this scheme. These are for the most part constant for all horoscopes, except for the karaks for mother and father. The chara, movable or variable karaks: This scheme is completely off the beaten path and is based on the longitude of planets in any sign in a horoscope. This is also an area which is strife with controversy. The basic procedure begins by listing the longitudes of planets regardless of the sign of occupancy. The most advanced planet is known as the atmakarak (self), the next one is amatyakarak (coworkers, subordinates, one’s work and materialistic considerations), next being bhratrikarak (siblings), matrikarak 186 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 (mother), putrakarak (children), gnatikarak (relatives, illness) and darakarak (spouse). In this scheme, note the correspondence with the primary attributes of the first seven houses. The 'contemporary' controversies arise in several considerations: - Whether to consider the whole longitude (deg, min, sec) of the planets for the listing or only the degrees. Two planets one at 15d 20m 00s and another at 15d 45min 00s would become co-karaks and the lunar nodes would step in to fill the vacant position. This situation is as rare as hen's teeth if the entire longitude is taken into consideration. It is clearly indicated that the degrees, minutes and seconds should be utilized to assign the atmakarak because this is the most important karak and there should be no ambiguity in its selection. Why this strategy should change when selecting the other karaks seems illogical. K.N. Rao supports the utilization of 7 karaks and the complete longitude of a planet. This makes very good sense and is recommended. (note: some software provide the option of including Rahu as a candidate for karakattwa at all times. This is implemented differently from the classical intent, so please use it with caution). - Whether to use only 7 karaks or to include 8 karaks, with the pitrikarak introduced in the scheme near matrikarak. This however upsets the natural order of consonance with the houses that the 7-karak scheme has. - If using the nodes, which are always retrograde (the mean nodes are retrograde but the true node sometimes describes direct motion), should one use the longitude calculated from the beginning of the rashi (natural entry point into signs for planets) or the end of the rashi (natural entry point in the signs for the nodes). It will make sense to use the latter scheme and to consider Rahu’s longitude from the end of the sign it is in, backwards. For starters, use only the visible planets (Sun to Saturn) and the complete longitudes (deg, min, sec) for determining all charakaraks. Use the 7-karak scheme and avoid using the lunar nodes. ARUDHA OR PADA: This is very superficially similar to the bhavat bhavam principle (sign elongation of a house from the ascendant applied to the house leads to a secondary house covering the same attributes and issues as the primary house. The third house is three signs away from the first house, the fifth is three signs away from the third house and hence can be used as a secondary house for judging third house matters). The arudha or pada of a house deals with first finding out how far the lord of a house is from the house, then applying that elongation to the house lord to find the arudha sign. So, in a Libra rising chart, if Venus is in Sagittarius (3rd house), then the arudha for the ascendant would be three houses away from Venus or in Aquarius. Padas for other houses can be calculated using the same rule. It is easy to remember this by noting that the lord of a sign always falls in the middle (mid-point) of the house and the pada. According to some translators of Parashara, padas must not fall in the same house or in the 7th from a house and in such cases one must place the pada in the 10th or 4th house, respectively, from the house whose pada is being determined. In other words, if a house has its lord placed in it or in the 7th sign from the house, then the pada would fall not in the same house but in the tenth house from it. And, if a planet is placed in the fourth house from its house, then the pada of that house would not be in the 7th but in the same house. If Leo is rising and Sun is in the first house, then pada would not be in Leo but in Taurus. And, if Sun is in Scorpio in the fourth house, then the pada would not be in Aquarius (4th from 4th or 7th house) but in Scorpio itself because it is the 10th house from the seventh house. Since pada is a means of allocating an additional house to look at, it makes some sense to not use the same house twice (planet in its own house or in seventh from the primary house scenarios). This would apply to the situation where a planet is either in its own sign or 187 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 placed in the seventh sign from its own. If the planet's pada falls in the 7th house (lord in fourth or tenth from its sign), then there are already two different houses available and so the 'shift to the tenth' rule may be questioned in such case. This is a position which may be experimented with by those interested in exploring further. Most beginners are served well if they initially focus only on the arudha lagna or pada of the first house. Other padas can be added to one’s delineations as experience matures. The primary houses reflects the intrinsic nature, while the pada or arudha represent the image, the indications as perceived by others, by those external to self. A weak lagna would represent intrinsic weakness and a self-efacing nativity -- one who does not possess much of an ego or at times even self-esteem. The same nativity with a strong arudha or pada lagna, on the other hand, would be perceived as a very strong person, of great importance. This consideration may be applied to other houses, as well. Padas of planets have also been described and are calculated based on the placement of a planet from its stronger sign. If a planet is 3 signs ahead ofits stronger sign, then the pada of the planet will be three signs ahead of the planet. The stronger sign is determined by whichever sign has more planets or is better associated. Planets in own sign have the pada in the same sign and it makes them more stable and self-contented. The 10th house shift should not be applied to the pada of planet (pada of mars in aries with no planets in scorpio would be aries and not capricorn). Pada of the planet gives an indication of how the nativity perceives the relationship or individual represented by that planet in the karaka scheme. UPAPADA: This is basically the pada for the 12th house from a given house under consideration. Though primarily recommended for the lagna, it can be calculated for all houses and experimented with. There is a diversity of opinion regarding whether to use the pada of the 2nd house instead of the 12th, and also, whether one should use one or the other based on the gender of the nativity and/or the gender of the rising sign. Beginners can leave this factor out or simply use the pada of the 12th house. ARGALA: This is a very interesting concept that is being described here in brief for completeness. The term argala means a bolt that is used on doors to firmly close them. Astrological argala firmly fixes a given effect or influence. Each house has three houses that are considered as argala-positions and if there are planets in these positions then the effect of that house is likely to fructify and be experienced (for good or bad). Specifically, if there is a planet in the 2nd, 4th or 11th house from a given house or a planet, then this bolts down or fixes the indication of the house. In other words, the indications would materialize and be experienced strongly, while houses or planets without argalas may not be experienced significantly by the nativity in his or her life. Now, if there is a planet in the 10th, 12th or 3rd, respectively, then the argala effect is broken (antiargala; the house would not play a strong role in one’s life as the argala is nullified). Notice, how these mutually antagonistic or balancing pairs, 4/10, 2/12 and 11/3 are symmetrically arranged around the primary house. The basic ideology is very similar to the concept of vedhas used in determining if the transit effects would take place or not. So, if Jupiter is in the 11th house and there is another planet in the 3rd house, the effects indicated by Jupiter on the ascendant or first house would not fructify. It is also stated that if the argala-generating planet is in the 1st or 2nd quarter of a star while the argala nullifying planet is in the 4th or 3rd quarter, respectively, then the argala would strongly come to pass. This, latter consideration, would require some testing and may be conveniently be deferred initially by beginners. Argala or its obstruction also depends on the number of planets involved as well as their benefic or malefic propensity; the effect of an argala is said to fructify during the relevant dashas. It is important to understand that the qualitative effect of the argala is not always positive. It depends entirely on the nature of the planet that is causing argala. If it is a planet that is a malefic or afflicted then the house on which it causes argala will be experienced as a liability or negatively. A malefic in the 2nd, 4th or 11th house would adversely affect one’s health and appearance and personality, a benefic would have an opposite effect. If the malefic is in 2nd house and another planet is in the 12th then the malefic influence of the planet in 2nd 188 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 house is blocked. The planet in the 12th house in this example need not be antagonistic to the argalacausing planet or even be a malefic itself. It is as if by its mere presence, it nullifies the effect. Parashar also recommends two secondary positions, the fifth as argala and ninth as the anti-argala position from each house and planet. After gaining experience with the primary ones, one may experiment with these two as well. The following table presents the argala and anti-argala positions for the different houses in a chart. Argala positions appear in blue while anti-argala positions are shown in red. Please note that anti-argala positions become relevant only when there is a planet in corresponding argala positions. For first house, for instance, a planet in 12th house blocks the fructification of the first house only if there is a planet in the 2nd house (argala). On the other hand, when argala position is filled but anti-argala is empty, then argala is influential. It is best to take a chart and go through it house by house while referring to the following table and soon it begins to make sense as it becomes more familiar (a similar strategy is recommended for the pada table appearing later on. Ho use 2nd 12th 4th 10th 11th 3rd 5th 9th I II XII IV X XI III V IX II III I V XI XII IV VI X III IV II VI XII I V VII XI IV V III VII I II VI VIII XII V VI IV VIII II III VII IX I VI VII V IX III IV VIII X II VII VIII VI X IV V IX XI III VIII IX VII XI V VI X XII IV IX X VIII XII VI VII XI I V X XI IX I VII VIII XII II VI XI XII X II VIII IX I III VII XII I XI III IX X II IV VIII ASPECTS or GLANCES (DRISHTI): When dealing with Jaimini (chara) karaks or dashas, one must keep in mind that the system works best (if not exclusively) with Jaimini aspects which are sign-based. A planet in any part of a fixed sign aspects all points of a movable sign, except the adjacent one. A planet in any part of a movable sign aspects all points of a fixed sign, except the adjacent one. A planet in any part of a mutable sign aspects all points of a mutable sign. Each (planet in a) sign, therefore aspects (those in) three other signs. the aspects are often referred to as a sign aspecting the other sign, but it is really the bodies that aspect through the signs. But, until you are proficient and clear about the use of the Jaimini system, try not to mix the Parashari aspects (such as Mars aspects the 4th, 7th and 8th, Jupiter aspects the 5th, 7th and 9th, etc.). Also, try not to bring into consideration Parashari relationships such as friendships and enmities and awasthas, such as childhood, old, dead. Many atmakaraks would be in either an infant state or dead and would cause serious confusion in your Jaimini readings. 189 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 DASHAS: To round out the system, there are several dasha or timing systems that can be used with the Jaimini system. There are several of these that are used and recommended by experts. Some of these being chara, sthira, nirayana shoola, mandooka, etc. Chara dasha is a sign-based dasha that has been expounded by Mr. Rao in his books and articles. In very simple terms, this is a dasha system which utilizes all 12 signs, 7 planets and the 2 nodes. It is oriented from the rising sign and the dasha periods follow a direct or reverse order, depending on the specific sign that is rising. The dasha years are based on how far the lord is placed from the sign and each rashi can hold sway over periods ranging from 1 to 12 years. Scorpio and Aquarius are two signs that are given dual rulers, Mars and Ketu and Saturn and Rahu respectively (in line with the famous dictum that Ketu is like Mars while Rahu is like Saturn). The major periods would vary in duration from horoscope to horoscope and the sub-periods would be 1/12th of the period assigned to the major period. Most popular jyotish software implement this dasha system but the curious can refer to Mr. Rao's book (see reference section) for more details about the calculations. Chara dasha is of great usefulness as a stand alone timing system, as well as for cross-confirmation when used with vimshottari. It is also very useful when doing birth time rectifications for fixing the ascendant. The nature of the dasha system is such that unless the ascendant changes, the order of the dashas does not change. In that sense chara is a lot less sensitive to birth times than vimshottari and even yogini dasha. By aligning past events with a consideration of the ascendant and the associated houses, through using chara dasha one can fix the ascendant and narrow down birth times and then fine tune the timing with the help of vimshottari or the much more time-sensitive kala chakra dasha or other means. Armed with the above 'tools' one can carry out a fairly serious analysis and timing while using just the basic rashi chart. However, karakamsha is another indicator that one must know about and consider. KARAKAMSHA: This is the navamsha sign in which the atmakarak (planet which is longitudinally most advanced in a sign) is placed. One can use the navamsha chart oriented from the karakamsha to study relationships between the different charakaraks. It must be remembered that any one consideration, whether karakamsha, arudha or karaks in rashi chart would not necessarily provide a comprehensive picture but if several of these are studied as a matrix, then it would certainly result in a complete and satisfying reading, with higher accuracy and precision. The noted astrologer and author Mr. P.S. Sastri clearly indicates in his translation of Uttarkalamrita that one must use the navamsha for identifying the karakamsha sign and then study it in both the radix or natal rashi chart as well as navamsha chart. So, if the atmakarak is Jupiter and it is in Pisces navamsha, then one must place Pisces in the first house of the karakamsha chart, and use the sign placements of the planets for filling up the karakamsha chart, and then do the same with the navamsha positions of the planets. Others recommend the use of only the rashi version or only the navamsha chart and navamsha positions, but oriented from the navamsha of the atmakarak planet (in the example we are using here, pisces would be the first house in the karakamsha chart and navamsha positions of the other planets used -- the atmakaraka is always in the first house in this scheme). Above all, one must realize that these techniques though very ancient have remained covered for many centuries and it lies on the shoulders of us modern astrologers to revive these by applying them in our practice and building up an illustrated database of rules and techniques that work while continuing to try and improve the ones that seemingly do not work, perhaps because they were handed down to us incompletely or even got slightly distorted from their original form over time. 190 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 A READY RECKONER FOR JAIMINI ARUDHAS AND PADAS Roman numerals in the first column indicate the house for which pada is being sought, while the Roman numerals in the top row indicate the houses in which the house lord under question is placed. For example, if the lord of III is in VIII house, then the pada for the third house falls in the 1st house. This table is based on the dictum that arudha/pada cannot fall in the same house for which the pada is being sought, nor can it fall in the 7th house from that house. a) b) c) Lord in => I II III IV V VI VII VIII IX X XI XII I II III IV V VI VII VIII IX X XI XII 10 12 11 7 9 8 4 6 5 1 3 2 3 11 1 12 8 10 9 5 7 6 2 4 5 4 12 2 1 9 11 10 6 8 7 3 4 6 5 1 3 2 10 12 11 7 9 8 9 5 7 6 2 4 3 11 1 12 8 10 11 10 6 8 7 3 5 4 12 2 1 9 10 12 11 7 9 8 4 6 5 1 3 2 3 11 1 12 8 10 9 5 7 6 2 4 5 4 12 2 1 9 11 10 6 8 7 3 4 6 5 1 3 2 10 12 11 7 9 8 9 5 7 6 2 4 3 11 1 12 8 10 11 10 6 8 7 3 5 4 12 2 1 9 locate in the first column the row representing the house for which arudha/pada is being sought follow the row to the column which represents the house in which the lord of the house for which arudha is being sought, is placed the arabic numeral in the cell (where the row and column meet) gives the house in which the pada of the house under question is located. e.g., lor d of V is place d in V III. W e look up a ) V in column 1 ; b) go across th at ro w to the colu mn V III. c) the num ber 8 in th at cell indica tes tha t the p ada for fifth ho use in this ca se w ill be in the VIII house. This is because VIII is 3rd when counted from V. The pada will be 3 houses further – so, we count 5-6-78 and then from 8th w e count 8-9-10 -11. Since 11th is 7th from 5th w e will take the 10th hou se from 11th and that brings us to the 8th house which therefore becomes the pada for the fifth house. 191 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Jaimini Example: Rashi chart *********************************************************** * * _ Mercury _ * ^ * _ Venus _ * * * * _ 6 _ * Sun * _ 4 _ * * * 7 _ * _ _ * _3 * * _ * * _ 5 _ * * _ * * _ * Mars * _ _ * Ketu * _ * * * _ 8 _ * _ 2 _ * * * * _ Rahu _ * 11 * _ _ * * * * _ _ * * _ _ * * * Jupiter 9_ * _ _ * _1 * * _ * 10 * _ _ * 12 * _ * * _ * * _ * Moon * _* *********************************************************** Arudha or Pad a Chart *********************************************************** * * VI I (ARUDHA) _ * ^ * _ - * * * VIII * _ Taur_ * VII * _Pisces * * * IX Gem_ * _ _ * Aquarius * * X _ * * _ Aries _ * * _ * * _ * * _ _ * * _ * * * _ Cancer * _ Capricorn III _ * * * * _ _ * Libra * _ _ * * * * _ _ * * _ _ * * * IV Leo_ * _ _ * Sagittarius * * _ * Virgo * _ _ * Scorpio* _ * * _ * II V XI * _ * XII * _* *********************************************************** atmakarak = Jup iter, ama tyakarak = M ars, bhratrikarak = S aturn, m atrikarak = Sun, putrakara k = M ercury, gnatikarak = Moon, darakarak = Venus The matrikarak and ascendant lord Sun is placed in strength in the lagna and gave reasonably good education and technical skills given the social setting the individual lived in. The arudha or lagna pada is in Taurus (utilizing the 10th house relocation rule for padas falling in the same sign for which pada is being determined). Amatyakarak Mars is in angles from arudha and is joined by nodes which stand for light and shadow and a highly technical expertise. He is a photographer. Leo lagna and Taurus arudha gives a fairly calm, earthy and steady disposition, with a very impressive and regal persona and was considered a very reliable and skilled individual. He was the only photographer in a research oriented hospital and medical college, and was in extremely high demand. The 12th house stands for institutions and hospitals and his 10th lord is placed in the 12th. Nodes are believed to be representative for photography related professions and the axis is associated with Mars while Saturn casts a Parashari aspect on the 10th (as does Mars) both representing the highly technical nature of the kind of photography he did. Mars is the amatyakarak and is often indicative of the training and career one adopts. Venus, the 10th lord aspects (jaimini) amatyakarak placed in fourth with Rahu. Mercury and Jupiter are strong and related to medicine and are connected by jaimini aspects with Moon the lord of 12th and gnatikarak (associated with illness, in this case not his own!) and Saturn (lord of VI and VII) and a technical planet being a malefic. It is notable that he had a studio of his own (VII) as well as he was employed in service of the University/government (VI). This is not intended to be an exhaustive exposition of the Jaimini system but hopefully indicative of 192 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the ease with which Parashari and Jaimini systems can work together as long as the rules are applied cleanly and not mixed and utilizing both for cross-confirmation of results. 193 CHAPTER XXX: A HOROSCOPIC EXAMPLE The following individual has a penchant for communications (III), in more ways than one! May 09; 1946, 09:52 PM PST, Los Angeles CA, USA, 118W15, 34N04 Name: communication Time: 9.52 pm (8) Long: W 118.15 PLANET -----Moon Sun Merc Vens Mars Jupi Satu Uran Nept Plut Rahu Ketu DEG --140 25 4 50 105 176 87 52 163 106 58 238 MI -11 52 40 4 1 9 6 45 6 24 4 4 R R R R Date: 05.09.1946 Ayan: -23.10 Lati: N 34.04 HO -9 5 5 6 8 10 7 6 10 8 6 12 ELE --fir fir fir ear wat ear air ear ear wat ear wat NAV --lib sco tau can sco Leo gem can ari sco vir pis SI -su ma ma ve mo me me ve me mo ve ma ST -ve ve ke mo sa ma ju mo mo sa ma me SU -jume+ mo ke ju juve su ra ju sa sa PLANETS -- STRENGTHS -- HOUSES PLAN ---Moon Sun Merc Vens Mars Jupi Satu Uran Nept Plut Rahu Ketu HO -9 5 5 6 8 10 7 6 10 8 6 12 EX -10 23 3 17 2 14 9 DI -4 4 8 17 17 13 25 ASCENDANT ME. COELI KE -21 21 21 8 17 25 25 247 175 MT -8 17 13 21 17 0 17 d d % -32 66 33 65 50 46 80 HOUSE ----I II III IV V VI VII VIII IX X XI XII 1 m 31 m 194 SI -ju sa sa ju ma ve me mo su me ve ma ST -ke su ra sa ke su ra sa ke su ra sa SU -ra kera me ra kera me ra kera me JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 *********************************************************** * * _ _ * ^ * _ KeR _ * * * * _ 10 _ * * _ 8 _ * * communication * _ * _ _ * _ * * 11 _ * * _ _ * * _ 7 * 05.09.1946 * _ * * _ 9 _ * * _ * * * _ 12 _ * _ 6 JuR _ * * 9.52 pm * * _ _ * 3 * _ _ * * * 1 * _ _ * * _ _ * 5 * SIgn,STar,Sub-lords * Su Me _ * _ Sa _ * _ Mo * % SI ST SU * _ * 2 * _ _ * 4 * _ * ASCD -- ju ke ra * _ * Ve RaR * _ * Ma * _* Moon 32 su ve ju*********************************************************** Sun 66 ma ve me+ ........................................................... Merc 33 ma ke mo : keR : : me : : Vens 65 ve mo ke : : : : LAGNA sa : Mars 50 mo sa ju :.............:..............:..............:.............: Jupi 46 me ma ju: : : ve : Satu 80 me ju ve :.............: navamsha kundali :.............: Uran -- ve mo su : : : juR : Nept -- me mo ra :.............:.............................:.............: Plut -- mo sa ju : : : mo : : Rahu -- ve ma sa : : su ma : : raR : Ketu -- ma me sa :.............:..............:..............:.............: VIMSHO TTAR Y DASHA PERIODS The ending dates for the periods have been shown below: ra mo -- till 04-22-1995 ra ma -- till 05-04-1996 ju ju ju ju ju ju ju ju ju ju sa me ke ve su mo ma ra ---------- till till till till till till till till till 06-11-1998 12-09-2000 03-05-2003 02-04-2004 09-21-2006 07-06-2007 10-28-2008 09-29-2009 02-10-2012 *********************************************** Before we dip into the communication bit, let us take a quick look at the chart. Sag rises with Jupiter, lord of 1st in 10th. Lords of 9th and 10th, Sun and Mercury are placed in 5th forming a rajayoga with Sun exalted. It is even more significant because, one of the participants is related to the ascendant lord, by being its dispositor. The lord of 5th, Mars, is in the 8th in debility with cancellation. The cancellation is due to the presence of Jupiter (the planet exalted in Cancer) and the lord of the exaltation sign for Mars (Saturn) being placed in the kendra (angles) from lagna, lagnesha and from each other (Saturn and Jupiter are in mutual angles). Pretty good yogas, pretty strong trines connected with the ascendant lord, indicating strength and karmic blessings. The third, 7th and 1st are involved in most communications. In this chart, the 3rd lord, Saturn is placed in the 7th with strength in sign and location (my four-factor strength system that you all must be getting bored to death, listening about, by now. The 7th house holds the natural communicator sign, Gemini. The person 195 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 would tend to talk fast, come across as more of a cerebral, earthy, practical person rather than emotional, mushy kind. Mercury is the dispositor for the lord of 3rd and the patron planet for newspaper photographers, reporters, journalists, anchor persons, telecommunication systems. Did I just describe Murphy Brown, the Sprint-spokesperson? Here is some more information on Candice Bergen, in case you feel like digging deeper. *********************************************** Some information on Candice Bergen, source Internet. WITH a privileged, Beverly Hills childhood, sublime bone structure, and precocious sophistication, the ventriloquist's daughter seemed genetically programmed for stardom. She started as a "sister" to the world's most famous dummy, and as a teen, she moved into modeling. The smooth blonde beauty first surfaced on screen as a lesbian in The Group (1966). Bergen herself was always at the center of fast-track social scenes, and she dated a hierarchy of Hollywood heartthrobs before marrying French director Louis Malle in 1980. (Malle died of lymphoma in 1995 at the age of 63.) Bergen is also an accomplished photojournalist, and her memoir, Knock Wood, was published in 1984. In her early films, Bergen's acting was as wooden as Edgar Bergen's puppets, but by Carnal Knowledge, in 1971, her talents had blossomed. The actress's comedic gifts were spotlighted in Starting Over (1979), but could not prevent a career droop in the eighties. The slump ended dramatically with her CBS sitcom, Murphy Brown, which has garnered her four Emmys and Boffo ratings. During the 1992 campaign, Vice President Dan Quayle's attack on Murphy's single-mom status was the lagging network's dream come true. SPRINT SPOKESPERSON CANDICE BERGEN RANKS NO. 1 Video Storyboard Releases New Survey on Top 10 Celebrity Endorsers KANSAS CITY, Mo., November 4, 1996 -- Sprint's dime-a-minute spokesperson Candice Bergen is the No. 1 celebrity endorser according to a new survey compiled by Video Storyboard Tests in New York. Bergen takes the top spot for the second year in a row. "The popularity of our simple, easy to understand 10 cent rate combined with Candice's great work in our advertising has helped Sprint Sense(R) sales skyrocket," says Wally Meyer, vice president of sales and marketing for the telecommunications company. "We're happy Candice's efforts have been recognized by the public and reported on by such an authority on television advertising." Video Storyboard's annual survey, with rankings widely watched by advertisers on Madison Avenue, has rated the Top 10 Celebrity Endorsers since 1984. To compile its rankings, Video Storyboard surveys over 10,000 people in shopping malls across the country about the effectiveness, credibility and popularity of famous spokespeople in ads. Other top celebrities who made this year's list include Bill Cosby, Cindy Crawford, Whoopi Goldberg, Kate Jackson, Rosie O'Donnell, Jonathan Pryce, Jerry Seinfeld, Cybill Shepherd and Elizabeth Taylor. Sprint is a global communications company -- at the forefront in integrating long distance, local and wireless communications services, and the world's largest carrier of Internet traffic. Sprint built and operates the United States' only nationwide all-digital, fiber-optic network and is the leader in advanced data communications services. Sprint has $12.8 billion in annual revenues and serves more than 15 million 196 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 business and residential customers. Profile: Actress Education: University of Pennsylvania (dropped out in 1965; honorary doctorate in 1992) Relations: Father: Edgar Bergen; stage brothers: Charlie McCarthy, Mortimer Snerd; late husband: Louis Malle; kid: Chloe Malle Quote: My dad would sit [Charlie McCarthy] on one knee and me on the other and he'd put a hand on both our necks, and when he squeezed my neck, I'd move my mouth, and when he squeezed Charlie's neck, he'd move his. --Candice Bergen Feature Films The Group, The Sand Pebbles 1966; Vivre pour vivre/Live for Life, The Day the Fish Came Out 1967; The Magus 1968; The Adventurers, Getting Straight, Soldier Blue 1970; Carnal Knowledge, The Hunting Party, T.R. Baskin 1971; 11 Harrowhouse 1974; The Wind and the Lion, Bite the Bullet 1975; The Domino Principle, A Night Full of Rain 1977; Oliver's Story 1978; Starting Over 1979; Rich and Famous 1981; Gandhi 1982; Stick 1985. Television Arthur the King (movie), Murder: By Reason of Insanity (movie), Hollywood Wives (miniseries) 1985; Mayflower Madam (movie) 1987; Murphy Brown (series; Emmys) 1988- ; Paris '89 (special; host) 1989; Shelley Duvall's Bedtime Stories (series; narrator of "Little Penguin's Tale" episode) 1992; Understanding (series; narrator) 1994; Images of Life: Photographs That Changed the World (narrator) 1996; President Clinton's Inaugural Gala (host) 1997. Stage Westbury Music Fair 1967; The Freezer (writer) 1968; Hurlyburly 1985. Books Knock Wood (autobiography) 1984. Commercials Sprint. 197 CHAPTER XXXI: THE ASTROLOGICAL SIGNATURE OF ENERGY HEALERS A RESEARCH PROJECT CONDUCTED AT CRYSTAL PAGES THE CHANGING FACE OF THE HEALING CRAFTS: Conventional medical care is becoming increasingly expensive and is often outside the reach of many individuals of meager means, even in developed countries. Moreover, in certain chronic conditions and ill-defined maladies (according to modern medicine guidelines), it remains less than optimally effective, particularly on a long term basis. Recently, all over the world, there has been a resurgence of people leaning towards 'alternative' therapeutic modalities and an increase has been seen in the popularity of traditional medicine, such as ayurveda, other herbal traditions, homeopathy, aromatherapy, acupuncture, chromotherapy, osteopathic and chiropractic medicine, etc. -- all of which are based on administration or utilization of substances and some of these also include physical procedures and lifestyle changes. Quite apart from all of these, exists a treatment modality that utilizes one or more forms of 'healing energy' and is claimed to work through 'human' touch. The general belief is that these healers are connected with, resonate to or are attuned to some form of Universal Healing Energy that then is believed to work through them. Many such modalities or paths exists, the gamut running from faithhealing to those that use electro-mechanical devices in redirecting the flow of the Chi or "energy" through the body, or removing energy-blockages, etc. The basic underlying tenet is that we all can receive and resonate to some form of healing energy that perfuses and vitalizes our universe. Some individuals, either naturally or through attunement (generally a closely guarded and secret procedure which some have indicated includes an element of 'shaktipat') become adept at focusing or directing the flow of such energy to help bring about healing in others. The concept may sound rather far-fetched or even fantastic to many of us who are skeptical about 'these' things and definitely motivation in the patient plays a big part as does faith in these energies to work as intended or claimed. In some ways, these probably work through the 'placebo' effect which is often misunderstood by some as a 'non-effect' or "psychological" suggestion therapy. Perhaps the 'placebo' effect, which is often short-lasting thanks to our doubting minds, brings into action the 'intrinsic' healing mechanism (the inner physician) that all of us possess. That these energy-based healing modalities work is recorded in many anecdotal studies and even some clinical studies that showed the salutary effect of Reiki and Qigong on haemoglobin levels, reduced pain and other parameters in scientific studies. ASTROLOGICAL RESEARCH : We all have heard of the astrological explorations carried out by the Gauquelins from France as well as other similar 'epidemiological' studies many of which have been summarized in "Astrology Science or Superstition", by Eysenck and Nias, Pelican Book, ISBN 0-14-022397-5. The approach of these tropical western astrology researchers had been to amass a large collection of horoscopes and then to seek to identify a pattern in the chart using the tropical zodiac that would be shared by a certain occupational or other identifiable group. Thus, we have the 'Saturn effect' showing up commonly in scientists and the 'mars' effect in athletes. Many of the 'traditional' tropical astrological rules and tenets did not show up very significantly in these studies, in a highly significant manner that would make them useful for being used as 'signature patterns'. A signature pattern would be an easily definable and discernible astrological combination that alone or in combination with other patterns would show up in a fairly high proportion of charts which belong to a well-defined category. A similar approach when applied to jyotish can pose a very significant and somewhat daunting task. Jyotish essentially depends on a 'weight of evidence' approach. This involves a through study of a horoscope from many different angles, including a multitude of charts and thus taking into account multiple factors, as one would naturally assume operate in our lives and in what I call "the human experience". One or even a couple of factors seen in a given chart rarely have sufficient impact to show up as a definite effect. Moreover, there are many layers and shades of attributes that jyotishis study for a given planet. A planet may intrinsically or functionally be benefic, malefic or cruel; weak, neutral or strong, in individual vargas, shadbala, ashtakavarga or vimshopaka, as 198 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 well as other considerations may need to be considered. There are many other qualitative attributes that should be considered when determining the influence attributed to a planet or planetary combination in a reading. Readily available software, such as, Parashara's Light in its several versions (TM), Goravani Jyotish (TM), etc., has made it possible to not only calculate and use more of these factors, but has also brought to the fore, the problems that arise when one quotes readings in a disjointed manner verbatim even from revered classical texts. ENERGY HEALING : Having been interested in the phenomenon of 'energy healing' for quite some time, and having witnessed and experienced some of its undeniable success and efficacy, we at Crystal Pages (a jyotish information, education and research organization which may be accessed through Internet world wide web at <http://www.cyberus.ca/~crystar/index.html>) had been collecting charts of energy healers, primarily from practitioners of Reiki, but also from others who were attuned to systems such as QiGong and Therapeutic Touch, and also from faith-healers. While faith healing is believed to be a divine gift, Reiki and similar modalities can be acquired, generally through a process of attunement, training and practice through several levels or grades. Some of these have spiritual, as well as procedural/ritual-based components; however, we do not intend to dwell on these details in this article, but instead, would like to direct the interested reader's attention towards "Essential Reiki A complete guide to an ancient healing art", by Diane Stein, The Crossing Press, ISBN 0-89594-736-6. The central theme of all of these healing modalities is that the human body has the capability for channeling, concentrating and directing a "Healing Energy of Universe" through one’s hands (palm chakras, which some describe as being minor nerve centers connected to other neuro-endocrine-spiritual centers). I mention this because this was taken as an important leading cue in this astrological exploration that I am about to describe. THE 'RESEARCH ' FEATURE IN AVAILABLE JYOTISH SOFTWARE : When this exploration was initiated sometime ago, I had recently acquired a commercially available jyotish software and was quite interested in its much touted 'Research' feature which essentially took a collection of horoscopes and proceeded to find the labels or tags that were present in these charts and then sorted them in the descending order of frequency. So, for example, it would look for sun in ascendant and determine that 20 out of 100 charts had this attribute, and then go on to find some other tag, such as mars in benefic shastiamsha or something like that. Two problems became glaringly obvious soon after the initial excitement of novelty wore off! This feature was extremely slow. Even a small collection of charts would take half an hour and longer on a reasonably powerful system (by the then prevailing home computer standards). There was no way of cutting short the 'search and sort' function. It had to go through all the factors keyed in by the programmer, until it exhausted the entire list. This meant, that, each time I acquired a few more charts and added it to my research set, the entire search had to be done again, and again! After a few weeks, during which I was also examining the charts, with the PC that lives between my ears, and beginning to decipher "patterns" in the charts -- I realized that my fancy and rather expensive software does not have those labels or tags that my eyes saw! It had quite a few tags, it just did not have enough! Over the next several months, I purchased Parashara's Light, which was far more light-footed than my earlier acquired software and had a basic research mode which though not comprehensive, did things faster in the search and calculating of charts, etc. This program allows one to use some basic search strategy building blocks and to conduct logical searches through a set of horoscopes. If Parshara's Light included a feature by which the users could create a search strategy by creating a text file using the yoga codes and the program could then conduct the search at its rapid pace, then it would have easily become the most useful and extremely powerful research tool for jyotishis. I hope someone from Geovision is reading this and considering adding such. 199 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 BACKGROUND AND APPROACH : My aim in conducting the present exploration was to carry out a pilot study to see if certain factors that made astrological sense were seen in a greater frequency in the charts of the energy healers or not. If such was indeed the case then these very factors could serve as indicators providing useful direction and guidance in charts of nativities who came for advice. Reiki is typically administered by placing one’s palms on different areas of the patient's body and is experienced as a sensation of 'hotness' and sometimes has a fine vibrational character. Reiki is of Japanese origin, from predominantly buddhist sources (though the prevailing historical accounts have been challenged by many, recently) and promotes ideals of service, gentleness, kindness. It was, therefore, a bit counter-intuitive when in chart after chart, mars began to show up in association with the lagna and/or the third house. The lagna represents the self, the conduit through which the energy is channeled and the third house represents the shoulder, arms and hands and the minor chakras in one’s palms. The heat and vibrations also seemed consonant with the sensations actually perceived by individuals who are giving or receiving Reiki treatments. Having focused on mars, based on serendipitous observations, it was natural to test this correlation in charts that would come naturally to mind when thinking of mars: athletes, military personnel (and critics!). Sure enough, there was a prominent 'presence' of mars in these charts, as well but in different houses! other planets were involved as well in a different distribution from those seen in the charts of healers. The next thing to focus on was that in order for energy healers to heal using hands, there should be a relationship between the 3rd house and the house of sickness, namely the 6th. I am a great believer in 'derived' houses of all kinds. Although primarily utilized in horary readings, the 7th house represents the lagna of the client, and the 2nd and 12th houses represent the diseases, chronic illnesses and defects in the client. Negation of disease would be the 12th from 12th, hence the 11th. So, connections between the 3rd house and these houses were sought. Additionally, the association of mars, the guiding planet, with the 7th and 11th houses was examined. Reiki (the commonest modality in my testbed, but the same seems to be true for other modalities, as well) being a response to an inner urge, an inner calling, inner motivation, must have something to do with the nodes (representatives of karma) and also the fifth and ninth houses, both of which are connected with spirituality and higher purpose and also the manifestation of one’s karmic fate that is due to become manifest in this lifetime and what we create for the future. Many other factors and areas were examined, some have been summarized here in this first report. We have started looking into varga charts and other finer levels of interpretation, but even the findings in the radix or rashi charts have been very striking and some of these are presented here. All charts were calculated utilizing Yukteshwar ayanamsha that is only a few minutes different from Late Prof. B.V. Raman's ayanamsha (the two ayanamshas use closely similar value for vernal equinox of 1894, but utilize different rates of annual motion of ayanamsha to calculate back to the year of coincidence of the tropical and sidereal zodiacs, Yukteshwar using AD 499 and Raman AD 397). As this project progresses, future findings may be presented with more detailed data (subject to permission of the nativities). In a rather large data set of 480715 births available to us, spanning over several decades and mostly from the northern hemisphere, that were obtained from insurance records, it was obvious that the number of births were uniformly distributed throughout the year (daily mean = 1317, std. deviation=69.9, coeff. var = 5%). It may, therefore, be assumed that the distribution of planets would be more or less uniform in the general population, provided a large enough sample is taken. The ascendants would perhaps not be equally distributed since some of the signs tend to rise for a longer periods in a given hemisphere (long ascension signs). This would be an increasingly significant skew if one focuses only on births taking place at very high latitudes (more kanya and tula ascendants because of the tilt of the earth). The distribution of the planets in the 12 houses would be more or less uniformly distributed (unless unequal houses and intercepted 200 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 signs play a part in one’s astrology). The Figures 1 to 4 show the percent distribution of the planets in signs and houses in the horoscopes of energy healers (mostly Reiki) and faith healers. The distribution of Gulika, Ketu, Rahu, Saturn, Venus, Jupiter, Mercury, Mars, Moon, Sun and Ascendant are shown in the form of a layer or area graph. Notice any thickening or thinning of the layer as the distribution varies and also any peaks overall that indicate increased frequencies in a given sign or house. The sample size shown here for energy healers is 82 cases, while those for faith healers is 22. No serious attempt to do statistical comparison will be carried out, given the unequal and relatively small sizes of the samples. A group of 23 army personnel and sports figures (both mars-related professions) were used as 'controls'. Using the total number of cases in a group as 100%, percent values for a given planet in a given sign or house was calculated and this has been plotted in the graphs shown in this article. The higher peaks in a given sign or house would indicate that planets and points such as gulika, lagna, lunar nodes tended to cluster in that particular area. RESULTS: Some of the interesting and contrasting findings (between the different groups) of this study were: a) The reasonably ordered 'flow' of the sign distribution of the different planets in the Reiki group in contrast to the more chaotic or at least variable nature in similar parameter for the Faith group (perhaps partly due to the different sample sizes). The controls were somewhat variable at the extremes, but more evenly distributed in the zone between karka and makar for the most part, but not quite as evenly as the reiki healers (again, this could be a function of sample size, in part). b) A peaking seen in vrishchika, a martian sign in Reiki group, whereas, more factors were clustered in vrishabha in the Faith group, with simha, tula, makar and kumbha following. Interestingly, meena the 'psychic' sign did not attract many in both these groups. In the army/sports controls, the peaking was seen in tula, with a bimodal distribution as seen by the humping in makar. Most of these individuals being sports stars and commanders, strategic expertise was probably more important in their careers rather than brute strength or brashness. The peaking in tula with shoulder in karka to kanya does make sense. The lagnas tended to be clustered around simha to tula, mars peaked in mithun and tula. Not many mesha, vrishchik or makar mars as one may stereotypically expect. Quite a prominent peak incidence of mercury in kumbha and of moon in the fire sign of archery, dhanu. c) There was a higher level of clustering in the first four houses in the case of Reiki group, whereas, there was a higher clustering in the houses 8, 9, 11 and 12 in the Faith group. In the case of army/sports personalities, one peak was seen in the 2nd house, another in 12th house and closely followed by 6th and 9th houses. Sun, mercury and gulika were the primary contributers for the peaks in 2nd, moon and ketu for the one in 6th and gulika, Rahu, mars and moon in the 12th. Mars was not surprisingly more often seen in the 10th house. d) Look at the bulging nodes in the layers, that indicate clustering shown in the charts by a planet in a given sign or house. We see that in the Reiki group, mars tends to be present more often in the 3rd house and gulika in 2nd and 4th houses. There is some discrepancy about the calculation of gulika as implemented in different software, hence, we will refrain from focusing on those, but the placement of mars is of significance (see later). In the case of the usually more 'religious' and renunciate individuals in the Faith group, we see the clustering of saturn in libra and makar and of ascendant in mithun, tula and makar. In the case of the house distribution in Faith healers, note the clustering of jupiter in the fifth house (aspecting the ninth, 11th and 1st), of moon in 11th (aspecting fifth) and of venus in the 8th, 9th and 11th houses. The presence of sun in 8th or 9th in more cases also is an interesting phenomenon. 201 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Obviously, the two cohorts (reiki healers and faith healers) are not at all similar astrologically. It is inappropriate to lump all energy healing and faith healing into one group as is sometimes done by skeptics or even those who know the differences between these groups of healers. It is interesting to see the religious and renouncing planets jupiter and saturn playing a dominant role in the case of faith healers (as also the higher houses of occultism, religion, karma and moksha. The presence of the 11th house in a dominant position (particularly moon and venus) is somewhat counterintuitive, although these being 'caring' planets, their aspect on the fifth house does indicate a reason for their being prominent. How can one heal others if there is not an ocean of love that flows out of one’s heart and which then is related to one’s karma and poorvapunya, related to the fifth house. Reiki, on the other hand, while certainly strengthened by love and spiritual energy is more of 'this' earth, more technical in a sense and something that can be learned as opposed to having an innate gift such as faith healing obviously is believed to be, in practically all cases. Although one risks getting tangled into the circular argument of , "Can just about anyone become a Reiki healer or does Reiki 'call' only those who are ready?". Some would endorse the thinking that a decision to seek attunement to reiki is a product of exposure to it for lifetimes during the journey of the soul, as opposed to a casual whim or impulsive decision! I digress a bit, but, notably, some of these individuals (whose hands or palmprints I had seen) had what is described as a 'conical' hand in palmistry, with the palm relatively wider and the form of the hand tapering towards the tip of fingers. This kind of shape has been described by Cheiro and Cmt. de Ste. Germain as being favorable for those who wish to exercise their healing capabilities. I must caution the reader that this remains to be confirmed in a larger number of individuals whether the shape of the palm has something to do with the martian association with the 3rd house in general or healing in particular. One very interesting finding was that in an additional group of a relatively small sampling of horoscopes of saints and spiritual leaders that we used (15 charts only), the martian signature showed up in a rather interesting pattern. These individuals also had a rather high incidence of the following two conditions: = Mars associated with the first house = Lord of 3rd house associated with mars The charts of saints showed a low incidence of mars being directly associated with the 3rd house itself (occupation or aspect), whereas, the Reiki healers showed a very high incidence of mars being so associated with the 3rd house and comparatively fewer in the Reiki group showing an association with the first house or with the lord of 3rd house. Practically all of these saints have been associated with healing powers, some bringing the healing about through touch or from a distance. It was interesting to note the slightly different pattern between the Reiki group and the saints. Most of the Reiki practitioners, while involved in spiritual practices are otherwise regular people (including householders) and most healers in our group of charts are certainly not saints or spiritual leaders. As a side observation, the lower prevalence of association of the 3rd house by mars in horoscopes of saints makes sense because in many instances, such an inherently malefic mars would influence the 9th and 12th house either by occupation or adjacency. It is reasonable to expect that, generally speaking, saints would do better with untainted 9th and 12th houses. There were several other characteristics noted in the Reiki charts, particularly the association of nodes (Rahu more often than ketu) with the 3rd house, and several others combinations and factors that showed up, albeit with low frequency. This is a preliminary report and the study is ongoing as we continue to acquire even more charts and explore the signature(s) further. We are also exploring the dashas prevailing at the time of one’s attunement with the healing energy and some interesting facts are emerging. 202 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- 203 © All rights reserved, since 1980 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- 204 © All rights reserved, since 1980 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 For illustrative purposes, let us look at Mme. Hawayo Takata's chart. She had the privilege of being the first non-resident Japanese woman (and the first person from the west) to have been indoctrinated in the Reiki healing system. Mrs. Takata, a native and resident of Hawaii, born to Japanese immigrant parents, was visiting Japan and had occasion to be treated at the Usui Clinic, then run by Dr. Chujiro Hayashi who was the successor of Dr. Usui. She went there for her chronic conditions and was so taken by the healing power and efficacy of Reiki that she eventually managed to be accepted as his student and went on to become a teacher in Reiki. She had to overcome much resistance and lived through a lot of uncertainties before she was accepted by her master. She eventually went on to train 22 masters in North America and without her drive, destiny and sincere persistence, Reiki would probably have remained in the orient for a lot longer time. She is generally described as a physically petite woman with a very strong will and yet a detached and saintly demeanor. 205 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- *********************************************************** * * _ Mo _ * ^ * _ Me Ve RaR _ * * * * _ 10 _ * * _ 8 _ * * * _ * _ Su Ju Sa _ * _ * * 11 _ * * _ _ * * _ 7 * * _ * * _ 9 _ * * _ * * * _ 12 _ * _ 6 _ * * * * _ _ * 3 * _ _ * * * 1 * _ _ * * _ _ * 5 * * _ * _ _ * _ Ma * * _ * 2 * _ _ * 4 * _ * * _ * KeR * _ * * _* *********************************************************** ........................................................... : : : mo : : : : ju keR : : : :.............:..............:..............:.............: : me : : su : :.............: navamsha kundali :.............: : : : sa : :.............:.............................:.............: : : : {L}ve raR : : : : : : ma : :.............:..............:..............:.............: © All rights reserved, since 1980 Takata 12.24.1900 7.27 am W 159.21 [10.5h] N 22.00 Ayan(Y)-21.09 Lagn 260.7323 Moon 285.3779 ASCD Moon Sun Merc Vens Mars Jupi Satu Rahu Ketu % -47 53 48 28 51 84 43 --- SI ju sa ju ma ma su ju ju ma ve ST ve mo ke me sa ve ke ve sa mo SU ju ju sa+ ra su ra su su su mo (L) -- Lagna or ascendant In Takata's chart, mars is placed in the 9th house in a sign of vitality, leo, aspecting the 3rd house, fulfilling one of the signatures for being a Reiki healer. It also aspects mercury the lord of 10th house which is placed in the 12th with venus the lord of 6th. The sickness that took Takata to a land abroad (Japan) where she met with her master and the primary task (karma) for this lifetime that was revealed to her in a culture that was different from the one she grew up in (Rahu), although in a biological sense, it was her own (she was of Japanese origin). The dispositor of mars is placed in the ascendant with the lord of 3rd house and lord of ascendant in strength in the first house. Her strong will is very obvious, as is her restraint and gentleness from the conjunction of jupiter and saturn in a fiery sign. The lord of 9th strongly placed with Jupiter the symbolic teacher fits well with her significant role as a teacher that brought Reiki to North America. She is the only link between Japan and the West, that we know of and thus holds a supremely important position in the history of Reiki. The other signature, that we discussed, namely, the connectivity between the 5th and 9th house is there, with the fifth lord placed in the ninth. That it happens to be mars and fulfills the other signature (mars and 3rd house) makes the bond stronger. Though not within the purview of this article, we find that in the navamsha chart, which most jyotishis consider as significant as the rashi or radix chart, mars is aspecting the 3rd house, as well as the lord of the 3rd house, while the lords of the fifth (saturn) and ninth (mercury) houses in navamsha aspect each other. Mars in navamsha also aspects the 6th (illness) and the lord of the 6th and this can only serve as a positive influence for her personal healing as well as her role as a healer. In her dashamsha, mars aspects the 3rd house from 9th, and is aspected by saturn, the lord of 9th. The lord of 5th, venus, is placed in the fifth house. 206 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- *********************************************************** * * _ Me _ * ^ * _ _ * * * * _ 5 _ * * _ 3 _ * * * Ve _ * _ Su Ma _ * _ KeR * * 6 _ * * _ _ * * _ 2 * * _ * * _ 4 _ * * _ * * * _ 7 _ * _ 1 _ * * * * _ _ * 10 * _ _ * * * 8 * _ _ * * _ _ * 12 * * RaR _ * _ Mo _ * _ SaR * * _ * 9 * _ _ * 11 * _ * * _ * * _ * JuR * _* *********************************************************** ........................................................... : : : : : : : ve : : : :.............:..............:..............:.............: : su saR : : raR : :.............: navamsha kundali :.............: : {L}ma keR : : : :.............:.............................:.............: : juR : : me : : : : : : mo : :.............:..............:..............:.............: © All rights reserved, since 1980 Reiki#69 08.11.1938 5.02 am 95.13 [6h] 41.01 Ayan(Y)-21.62 Lagn 110.9174 Moon 298.8472 ASCD Moon Sun Merc Vens Mars Jupi Satu Rahu Ketu % -54 55 71 43 43 28 52 --- SI mo sa mo su me mo sa ju ma ve ST me ma me ve mo me ra me ju su SU ve sa ju ju mo ve ra ju ma ra Here is another chart of a Reiki healer and teacher (#69). In her case, mars forms a relationship with the first house rather than the 3rd (alternate signature). It is notable that mars also happens to be the lord of 5th and 10th and aspects lagnesha and jupiter, the lord of 9th (fulfilling the second signature, discussed above). *********************************************************** * * _ Mo _ * ^ * _ _ * * * * _ 5 _ * * _ 3 _ * * * Ma Ju KeR _ * _ _ * _ * * 6 _ * * _ _ * * _ 2 * * _ * * _ 4 _ * * _ * * * _ 7 _ * _ 1 _ * * * * _ _ * 10 * _ _ * * * 8 * _ _ * * _ _ * 12 * * Su _ * _ Ve _ * _ SaRRaR * * _ * 9 * _ _ * 11 * _ * * _ * Me * _ * * _* *********************************************************** ........................................................... : su saR : : keR : : : : me ve ju : : : :.............:..............:..............:.............: : : : : :.............: navamsha kundali :.............: : : : mo : :.............:.............................:.............: : : : : : : : {L}raR : : ma : :.............:..............:..............:.............: 207 ndj-II 12.11.1968 7.20 pm W 68.00.45 [5h] N 46.38 Ayan(Y)-22.03 Lagn 104.4469 Moon 136.003 ASCD Moon Sun Merc Vens Mars Jupi Satu Uran Nept Plut Rahu Ketu % -53 45 27 75 18 43 41 ------ SI mo su ma ju sa me me ju me ma me ju me ST sa ve me ke mo ma mo me mo sa su sa mo SU ra su sa ke+ mo ju ma ju ma sa sara ju JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Though mars is in neecha, it is in kendra from moon, as well as its dispositor (also moon) and therefore attains neechbhanga. Mars is exalted in the navamsha and thereby regains its strength on that account, as well. She does tend to over-intellectualize at times and does tend to come across as a bit rigid and opinionated, though! All that aside, she is a very capable healer and teacher, without any doubt. In the navamsha, mars is exalted in the navamsha first house (signature #1) and the fifth and ninth lords, mercury and venus aspect each other in navamsha. In dashamsha, mars is in ascendant, the sign of mars, scorpio, is in the 3rd house while the lord of 5th house, saturn, aspects its own house. The lord of 9th house, mercury, aspects the dashamsha lagnesh mercury which is placed in the 6th house of illness. Yet another Reiki master/healer. Note the presence of vargottama mars who is also the lord of 5th (and 10th) and jupiter the lord of 9th in the 3rd house. There is connection between the 12th and 6th (lord of 12th is aspecting the 12th from the 6th). This person experienced suffering and loss at the hands of her own teacher and there was significant bitterness, as indicated by saturn's influence on the 9th house in the presence of nodes. Saturn is vargottama and retrograde. The spiritual nature of healing that underlies Reiki, the inner calling that is experienced by Reiki healers and the often profound spiritual experiences that happen to healers and their patients during a healing session and during attunements and the karmic nature of it all, as highlighted by the presence of the astrological signatures described in this article in not only the radix (rashi) but divisional charts is not likely to be a random occurrence or happenstance. While more work continues in this direction to further finetune these findings and to find more nuances in the different forms of healings, if mars is beginning to come across as a significator or karaka for energy-healing, such as Reiki, then perhaps that is not too farfetched a concept. ********************************** Completed on August 21, 1999 by Rohiniranjan, All rights reserved (1999) by Crystal Pages, Ottawa, ON, Canada. 208 CHAPTER XXXII: MISCELLANEOUS TOPICS Jyotishis often get embroiled in debates over fate vs free-will. Basically, three views exist, the first one holds that there is only free-will, the second maintains that there is only destiny, while the third concedes that there are both. For the first two views, there seems to be no purpose for astrology. If all that is is freewill driven, then how can the life-journey be reflected in the frozen snapshot of the heavens at the moment of birth? On the other hand, if destiny is supreme and inescapable, then what would be the benefit of knowing one’s future - for it cannot be changed being already destined and cast in stone! The third view is more inclusive and allows for personal responsibility, yet makes astrological predictions possible because of the element of predestination, and it has room for modifying or atoning karma through the remedies which are acts of personal choice and hence represent free-will. If someone says that even remedial measures are destined, then life becomes a game for what then is the purpose of the remedial ritual, really. The camp that indicates the coexistence of fate and free-will also makes it possible to better accommodate the karmic hypothesis since, yesterday's free-will becomes today's destiny and addresses the 'responsibility' factor and also at the same time reduces the chaotic nature of this universe which then takes on the form of a just universe, although on an extended time scale of things. Suggestions have come forth based on anecdotal experience that there might be some charts which show that some nativities are more resistant to the vagaries of destiny. Obviously, these are the cases where the astrologer's reading or predictions fail consistently. A certain proportion of these charts are subject to inaccurate birthtimes. It is amazing how mistaken people's memories can be. Even those who are extremely intelligent and seriously interested in astrology! Times off by hours have been provided by such individuals. No wonder their horoscopes did not match their life-experiences. Those who say that destiny rules supreme, one wonders about the chicken and egg aspect of it. How was the first destined event in the existence of these souls come about? Those who beat the free-will drum do not fare well when working in this set of presumptions, either (one acknowledging reincarnation). How did the first act of free-will get committed? What was there before that? Of course, the 'free-will' camp has a way out! They do not believe in rebirth or continuity of experiences in the soul's journey. They don't believe in soul (period)! Those that have sold their soul to destiny, do not have an easy out. They need to evoke religious thought and simply say that we cannot understand God's will and that is that! Many a jyotishi can suspend judgment on these philosophical matters and just go on with the perhaps more useful business of erecting charts, reading those, giving astrological and remedial advice and letting the intellectuals and philosophers 'duke' it out in clubs, associations, conferences, and on newsgroups or mailing lists. Perhaps suspending judgment would be a useful strategy for many beginners. However, the questions would not go away. Personally, I see no human or divine purpose in having a complex world like ours and all that we call "human experience" and base it purely on either destiny or free-will. There is more to our lives than physics+chemistry (=biology) and neither do we come from 'elsewhere' nor is there no magic at all in this world! Perhaps it all started with some accident of nature but it certainly evolved from there until it enveloped the creation -- so much so that enormous paradigms of synchronicity somehow came into being and led to the evolution of a framework which on the one hand allows us to see the mirror image of our lives in the disconnected and distant music of the spheres, while on the other, it threatens to feed our ego with a megalomanic fantasy that indicates to us that somehow we control the entire universe or that it was all created for our benefit and joy. With all due respects to Seymore and his hypothesis of cycles and periodicities of the heavenly spheres 209 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 underlying the modus operandii of astrology, perhaps the astrological experience, the geocosmobiological phenomenon is not just physical and tangible. Perhaps there are indeed energies and elements of nature that the ancient hindus called 'devas' and intuited that these energies may be reflected in the heavenly journey of the lighted bodies, the planets. The devas and not the globes of cosmic dirt hurling through space (planets) are directly connected with the astrological influences. Whether one calls this a product of the yoking of macro and microcosmos or simply some kind God's bringing about a marriage between the deva mercury and planet mercury (and similar others) simply to provide us mortals with some direction and hints about how best to make our choices (a rather egocentric and thus human presumption, by the way!), we need to separate the hands of the clock (planets) from the 'time' that these show (influence of the devas). Think of devas as some sort of godly figures clad in gold and silk and a halo shining around their heads and we risk alienating the 'professors' amongst us. Even when these figures are reported to have been visualized by some, they represent a form of conceptualization, really. Why can we not think of them as forces of nature or some form of energy that is supraphysical. A certain major portion of this deva energy would serve to act as triggers, possibly in our minds which then can lead to physical things happening, be that an accident as a consequence of a transit hitting and derailing our consciousness and attention or judgment, or it could be a direct influence that leads to something physical such as a natural calamity, an earthquake or hurricane that has the power of changing our lives forever. Effects on nations and politics are still human phenomena where a trigger acts on a collective mass of people. These energies are not dumb like the physical energies with which one cannot interact intelligently and cannot communicate or coerce. Being physical, energies such as heat, magnetism and electricity can be modulated and steered into desirable applications and directions through using physical objects (magnets, coils, silicon chips, resistors), in a similar way, the devic energies can be influenced by using appropriate tools and approaches to which they respond to. I am thinking here of mantras, penance, etc. Gems would not fit in this hypothesis well, being physical objects; however, who is to say that these act through their physical presence, alone? After all, not everyone who has bought or worn a gem has necessarily been benefited or even affected by the act of wearing those. The influence is hardly physical, for all purposes, it seems. Remember that, what I am developing here is all a product of the mind, perhaps involving some imagination. I do not know this for sure, and certainly I have not channeled any of this! What I am asking from you is to remind yourself of the possibility that astrology is different from astrophysics and to not fall in the trap of looking at the astrological phenomenon as if it was a body to body interaction between the planets and us through their rays, be those gross or subtle. Once we do that and move away from the mathematical model we began to loosen our clutches on the nearly physical and tangible factors such as motion of the bodies, the exactness of an aspect and even the position of the planet down to the nearest arcsecond as these become a bit tenuous because the 'deva-energy' is perhaps akin to a halo around the planet itself, a corona or zone of influence. Deva could have the planet's position as its central point, but its orb of influence might be wider, and for all purposes, perhaps it is also variable! Is the Jupiter deva when in cancer an expanded globe of influence vs Jupiter deva in Capricorn? I think it is an interesting possibility. Perhaps this underlies the usefulness and functionality of midpoints where the influence of one deva blends or separates from that of another deva. Perhaps a horoscope is not a map with discrete lights but a rainbow of distinct yet blending orbs of influence and energy. This, to my mind, is a rather important concept and possibility. It is always tempting to lay out astrology into neat but discrete piles of attributes and influences, but for many, such an approach does not work well and certainly is not enriching from a synthetic sense. Through visualizing and conceptualizing the planets as energies and personalities, as indicated in ancient texts, we breathe more life into such a reading. Some people hastily dismiss ancient texts with their archaic 210 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 symbology as products of simpler times or even of superstitious and magical thinking; however, it is quite possible that one was supposed to read between the lines! 211 CHAPTER XXXIII: RETROGRADE PLANETS: ANOTHER PERSPECTIVE Our geocentric vantage-point enables us to witness the phenomenon known as retrogression as planets go about their cyclical orbits. Planets that normally appear to move from Aries towards Pisces, from time to time, seem to be moving backwards, from Pisces towards Aries. The Sun and Moon are immune to this apparent backward motion. The mean lunar nodes always move backwards, but the true nodes describe a bi-directional motion just like other planets. The mechanism underlying this apparent retrograde movement of planets varies from planet to planet. For the inferior planets, Mercury and Venus, when they are between earth and the Sun, they appear to move retrograde; however, when they are on the other side of the sun (Sun is between the planet and earth), they appear to move direct (Aries to Taurus and so forth). Superior planets, Mars, Jupiter and Saturn are retrograde when they are in signs opposite to the Sun, in other words, when they are just ahead of the earth and we are trying to catch up with them until such time when they are a bit behind the earth in the ever going orbital race. For the remaining time they are in direct motion. It is perhaps an interesting astrological symbolic clue that the phenomenon of retrogression is not a real one, but a product of our perspective or vantage! Many views exist on the astrological implications of such apparently retrograde phases of planetary motion. Most astrologers agree that at least subtly different effects are produced by the same planet when it is in direct in contrast to retrograde motion. Retrograde Mercury is anecdotally associated with communication breakdowns, more computer troubles, etc., and blamed for much of their anguish by some individuals. In vedic astrological treatises, retrogression has been considered as an indication of strength (chestabal; chesta=effort, bal=strength; the concept is that the planet is making an extra effort in going against the mainstream and hence is stronger). Some experts qualify further by saying that the natural benefics such as Venus, Mercury and Jupiter are strong while natural malefics such as Saturn and Mars are weak or evil when retrograde, unless Saturn or Mars happen to be ascendant lords or yogakarakas (by virtue of being lords of angular and trinal houses). Nothing more elaborate is generally made of retrogression in most classics. In practice, retrograde planets generally seem to affect the mental plane more than the physical or worldly plane. During the dasha (planetary period; one of the popular ones being vimshottari which may be visualized as a special form of progression of the natal moon through a series of segments of zodiac ruled by different planet in such a manner that the progression through segments of similar arc-longitude take place at varying rates of progression) of a retrograde planet, one would be hard pressed to find a difference in the types of events that occur or other physical effects; however, the person with the dasha lord retrograde in his chart may react to the goings-on differently than his brother with the same planet in direct motion. Those with retrograde planets often respond to 'time' in a nonstandard way. This is perhaps symbolically linked with the concept of their being related to or in communion with "other spheres of time." The brave romantic thinker may stretch this theme to include the past; even earlier reincarnations that expose the nativity to "karmic" influences. The concept of karma generally is considered to be associated with linear time. The retrograde planets expose one to influences that are not a part of the currently perceived reality, in other words, sensory and other 'inputs' emanating from "other" realities are able to make it through normal barriers and are able to affect "existing perceived reality" and one’s decisions. In a sense, retrograde planets open up, or at least perturb some kind of a "temporal reality-boundary". This, by itself, is neither good nor bad. Contrary to what we sometimes hear, I have not come across an instance when the dasha of a retrograde planet produced a major "transforming" influence that could be unequivocally attributed to 212 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 "retrogression" itself. Some believe that retrograde planets only manifest strongly in the lives of those who have advanced on the spiritual path and have the heightened sensitivity to perceive or express the energies that the retrograde planets represent. Others experience the effects in a more subtle manner. Each planet represents certain attributes and natural portfolios. Likewise, each planet holds sway over certain houses in a horoscope. By viewing retrograde planets against such a background of information, interesting insights can often be achieved. Taking retrograde Jupiter for example, a notable thing about nativities with a retrograde Jupiter almost anywhere in the chart but particularly in the 3rd, 4th, 6th, 8th or 11th house is that they are presented with opportunities in life to bring to fruition other peoples' failed projects. Also, retrograde Jupiter may sometimes affect the gonads and/or growth-related hormones, particularly the pituitary and thyroid. Obviously, there would not be an obvious disease or defect in all, but, in many the functioning of these glands might lie closer to the extremes of the normal range indicating a borderline or latent disorder that may remain clinically unnoticed yet perfectly compatible with normal growth, etc. From the perspective of karma, expansion seems to be one of the significant 'life-tasks' for nativities with a retrograde Jupiter. The symbolism is obvious! The individual is presented with opportunities for expansion (of body, mind, spirit, ideologies etc.). Indeed one is almost 'forced' into situations that would promote expansion. What one does with that 'expansion' is where the faculty of freewill perhaps comes into play, leading to either promotion to the next grade or an opportunity to take another go at it (reincarnation). Retrograde planets signify a mental state that contains certain highlighted areas or unusually heightened traits. With Jupiter retrograde, there is seen a tendency towards over utilizing of the psychological defense mechanism known as "reaction- formation". This makes one take an exaggerated "opposite" stance to whatever it is that triggers discomfort or anxiety. A retrograde Jupiter can often indicate an area in one’s life (soul-experience) that has so far remained unattended, undeveloped or unexpanded! A diametrically opposite area may then be seen to be overemphasized as if to compensate for the deficiencies. Obviously, the placement and rulership of Jupiter in such charts would give a clue as to the areas that are so affected. With recognition of such areas, some of the psychic energy can be diverted from the zone of abundance to that of deprivation. In a sense, one might say, that a retrograde Jupiter could reflect some of the traits and vibrations that are representative of the spectrum of the "energy" that we normally associate with the resonance characteristics of the planet Saturn, in it being an equalizer, a redistributor, a leveler. We may visualize each planet as having a certain energy that flows easily through certain channels or 'jurisdictions', these 'areas' are recognized in astrology as the natural significations prescribed for the planets (forming the alphabet and keywords of astrology). Mercury, for instance, enables 'cosmic' energy to flow into pursuits that are intellectual, that depend on reasoning, sequential intellectual processes, demonstrating a connectivity that strikes many of us as a logical A to B to C to D sequence and which most of us generally find easier to follow. Mercury does not very comfortably handle an A to C or A to D jump or even a C to A backflip (a C to B to A would be handled easily by it though). Therefore, the prime issue is not the direction of logic but the sequential steps involved. Rapidly commuting from A to B to C to D in a typical mercurial fashion would appear to be governed by intuition. However, if we were to take away one of the intermediate logical pegs, then Mercury would begin to stumble becoming increasingly unable to process information effectively. When Mercury stumbles, being intrinsically impatient, it might be tempted to fill in the gaps with assumptions or even by confabulation (at its worst, an afflicted Mercury has been known to represent a habitual liar). 213 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Some astrologers consider a retrograde planet as a 'blocked' or deficient responder! By that token, one with a retrograde Mercury would not find thinking logically very easy or even natural. The retrograde planet appears to move backward in the zodiac due to our geocentric viewpoint and it is easy to fall into the analogy-trap and consider the apparent backward motion as something 'negative' because of its symbolic parallelism with the connotation of the term 'backward'! Perhaps it is not very simple and the retrograde planet is merely shifting its modus operandi to an alternate modality. Perhaps during the periods and transits of retrograde planets, one needs to undergo a "paradigm shift", in other words, to embark on an alternate approach, using a very different viewpoint of looking at the same thing. Would a retrograde Mercury, then, be more 'comfortable' in using an A to C or even an A to D approach, rather than the usual 'logical' A to B to C to D that the planet is 'expected' to signify? A 'normally' logical, sequentially thinking scientist with a retrograde Mercury may find such 'intuitive' jumps a more efficient way of overcoming 'blocked progress' when doing an experiment or examining a hypothesis. There are in ancient allegories (dry facts presented in a more interesting and palatable format!) a hint of the possibility of reasoning and logic (Mercury), and intuition (Moon) together forming a complete information sensing and processing unit. Indeed, the mind that has harnessed and can utilize both sequential reasoning and intuitive jumps, progresses a lot faster, better and deeper than one that has only mastered either mode of gaining information. It must be noted that Moon and Mercury can only bring facts to one through different channels or means, but one still needs the blessings of Jupiter to incorporate such 'information' into wisdom. It is often seen that the individual with a retrograde Mercury is more comfortable or more accepting of modalities of fact-gathering and presentation that do not necessarily rely on the usual sequential approaches. It is important to remember that the end result or the core-nature of what a planet represents remain the same regardless of its apparent motion in the radix. The direct Mercury would be more comfortable with sequential processing of information; whereas, the retrograde Mercury would tend to explore the dimension of non-sequential intuitive processing. In either case, Mercury would still be gathering and processing information. In other words, regardless of its apparent motion, Mercury remains associated with thinking and information-processing. The difference between the direct and retrograde versions being in the way the mode of processing and thinking (reason and logic vs. intuition) operates. Retrogression could represent an intrinsic strength or an armor with cracks in it, the outcome depending upon how well the retrograde planet is connected with other factors in the chart. In the end, polemics and occasional flashes of intuitions aside, the 'weight-of-evidence' approach is what saves the day for most astrologers. Curious as it might be, retrogression, is but a single factor or phenomenon and not the critical card the moving of which topples the entire structure. For, neither the horoscope nor the human life experience it is supposed to represent are a house of cards! -------============== -------- 214 CHAPTER XXXIV: MORE OF MY TWO CENTS While each of us might be drawn to astrology for different reasons, the ultimate aim is to tap into and understand the cosmic cycle of this experiential journey of human experience. Perhaps some of us would end up trying only to understand our own horoscopes or of near ones, while others among us would extend their help externally in trying to help a fellow-human being to understand themselves and their personal journey better. There will be times when we would be tempted to or forced to assume the role of counsellors. Understanding our roles and boundaries is very important at that point. Sometimes we will be approached by individuals who are genuinely tormented by the rigours of time and need a bit of support and encouragement. While being empathic, we must not cross the boundary of being an astrologer and enter into that of being a soothesayer unless we are trained or capable in that area. Those who approach us for seeking astrological counselling must always be told of and reminded of our boundaries. Regardless of their infectious but sometimes exaggerated faith in astrology or us, we must spell out the findings just as we see them while honestly making them aware of the uncertainties and limitations of what we see or say, as best as is possible. There is not pressure to feel that we need to turn a cartwheel or two simply to please or the need to justify the reason for being for astrology or of our interest in astrology (unless you are in the role of a professional, paid astro-counsellor -- in which case you are not very different from other similar professionals in having to demonstrate your abilities and so on). Astrological rules often are based on straight-forward logical principles, given certain assumptions; however, this must not become a sine qua non mandatory requirement. There is much in astrology that falls within the purview of what we would call primarily axiomatic principles, as elaborated earlier. Much of the logic underlying this is unknown or perhaps unfathomable to most of us. Given the more or less 'logical' reason-based suprastructure of jyotish, it is difficult to not get drawn into the presumptive position that everything that is not logical is not astrology. It is well-known that not all rules, yogas etc. are applicable in all horoscopes. Even something as straight-forward as mahapurusha yogas (certain exalted planets in angles) or combinatorial raja yogas based on the association of trines and angles, do not always work out in the ways expected. It is useful to very quickly move out of the one factor-one reading mindset into an approach that is based on multiple factors contributing to a weight of evidence approach. When faced with a horoscope, it is tempting and perhaps natural human inclination to tune into and give dominance to certain well-known combinations or apparent dignities (in rashi). Sometimes this works while at other times it does not. However, with a large number of factors and rules staring us in our face, it becomes a nonintuitive astrologer's nightmare to figure out which lead to pick up and follow. Quantitative weighting helps to a certain extent in some case, but for the most part, absence of clear instructions in classical or contemporary texts makes it difficult to figure things out. Experience and intuition sometimes help by drawing out attention to the more 'significant' set of rules, but this involves a mixture of method and magic. The magical part comes from not so much absence of logical underpinnings, but from our lack of understanding of the process underlying such inner help. I believe that what we call intuition or better still informed intuition is perhaps a logical process which works so rapidly that it appears to be non-sequential. This is the kind of stuff that happens when people sleep over a problem and arrive at an answer, come morning. Some astrologers almost abhorr being labeled as intuitive since this to them implies an innate and therefore uncontrollable gift or strength. Astrologers, more than any other sect of divinators tend to not like to be lumped with psychics and their genere. This is unfortunate and perhaps unnecessary. Those who do not lose sight of the primary fact that astrology is being used to help others, end up being more helpful than those who make an academic pursuit of it. But, as they say, to each his own. There is something that is mystical if not magical about astrology in action. Some days, a chart reveals more and less on others. There is a certain degree of tuning that goes on between a horoscope and the astrologer. This is all anecdotal obviously, but a pattern that I have seen repeatedly. It might appear too 215 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 esoteric to some, but perhaps there is a karmic basis for one becoming an astrologer and then drawing (for the most part) a segment of charts or a sub-population of nativities for whom the given astrologer holds the 'answer'. Incredible and even improbable as it may seem, but the fact remains that most of us as astrologers sample very few charts, on the whole. On an average a typical student of astrology who can devote only a part of his or her time to astrology during the study period as well as later, probably sees on an average less than two charts per day. Even that may be an overestimate. This amounts to about 500 charts per year and over 20 to 30 years, one’s experience is based on 10 to 15 thousand charts, most of which are derived from a segment of population that one is surrounded by. Compared to the close to 6 billion strong human population, this represents a sampling rate of a paltry 1 out of 5000. Given that most (if not all) of us are individuals as nativities, for each chart we see, there are 4999 charts that we have not had an opportunity to study. The real sampling rate is at least an order of magnitude or two lower. Even those that claim to have seen 50000 charts over a lifetime have not covered much ground. Yet, it is comforting to observe that despite such poor experience, most astrologers seem to perform well and continue to be helpful through their advice. To me this seems to indicate that there are few absolutes in astrology and perhaps there are more than a few deductive paths that lead to the answer. Even such technical discrepancies such as widely diverse ayanamshas, different sets of preferred mixes of dashas and many other variables do not necessarily prove to be obstacles in one’s path. This is very heartening and we must remain grateful to the Wisdom that makes such dovetailing possible. The downside is that if one tries to accommodate the different uncertainties too much into one’s routine work-protocol (to be scientific or comprehensive) or even jumps from one set of parameters to another, there is potential for confusion and loss in accuracy. It is wise to keep the mind open and to remain vigilant and to change one’s approaches, especially during the initial learning phase, in tune with actual performance while combating the tendency to change the toolbox out of panic or after an impressive and rather strong claim from even a famous astrologer. Astrologers, even accomplished teachers, tend not to give all the steps and details of how they reached a conclusion (that proved right later on). This is not from any desire to remain evasive, but because it is difficult to 'regenerate' all the steps that went into a chart delineation after it has been done. When we are looking at a given combination, the obvious and dominant theme remains established in our mind but there are other nuances of factors being taken into simultaneous consideration which leave a not too strong imprint and constitute missing but important gaps in the reconstructed analysis and synthesis of a reading. This varies from individual to individual and is a shortcoming that must be kept in mind. There is always more that goes on in a reading than is revealed or can be revealed. TO THE NEW GRADUATES! A bit ostentatious perhaps but I feel I must add this segment to express my views on how a jyotish neophyte must progress. Being involved in the guiding of two potentially very promising individuals through their early years and having experienced a few students in jyotish, I realize fully that all I can do is indicate and not dictate. I can only give advice regarding what I feel based on my experience and this is what my take is: Unlike classic opinion (a la Varahmihira), I do not believe that in the present times of cautious belief in astrology, it is really necessary for would-be jyotishis to first attain Buddha-hood. We jyotishis are perhaps not as important as the policeman or the fire-fighter but we do have a role to play that is of individuals. Yes, we have a certain role to play in making papers sell and magazine readers to turn their heads in our direction through our monthly columns. However, if we persist in our quest for astrology, we will run into those rare experiences of life and death proportions, literally, which will make all those sleepless nights of study and pondering meaningful and worthwhile. For this to happen, we – despite the siren song of new age for being light and non-serious – MUST not forget that when one faces death, seemingly permanent 216 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 loss and other situations of the genre we should be anything but serious despite our lightheaded roots! If we are to deliver our service with seriousness, we must take life seriously. Monks really do not do well in the worldly realm, consistently, and jyotish is for the worldly realm. If you think otherwise, you have not been paying attention! ==<O>== 217 CHAPTER XXXV: THE PISCES AMONGST US (Modified version of my article published in the NCGR Memberletter and S.H.A.P.E., Ottawa) They have been called mystic and psychic, they have been labelled as simpletons, and they have been stereotyped as 'those who dwell in deep waters'! They have been described as "homely", even unintelligent; as well, they have been portrayed as incredibly shrewd. They have come across as nebulous to some, with their psychic ectoplasm and awareness oozing between realities, giving the impression that the Pisces belongs to a realm that is neither here nor there! Such diverse labels and so much controversy rightfully characterizes the 'mutable' fish sign that forms the tail end of the zodiac! Fish is a simple life form, scientists say, but it also is one of the oldest life forms. The sign of Pisces reminds us of the smell of the seas, the chaotic primordial sea from which creation arose, according to Hindu mythology, as gods and demons churned the ocean of milk (milky-way?) and found nectar as well as poison. The secrets that the ocean can hold are unfathomable, and yet it is made of transparent water that keeps moving and symbolically seems so incapable of hiding anything or keeping something buried for long. Controversy is the epitome of mutable signs, for these signs depict the initiation of movement, as the fixed energy of the preceding signs begins to overcome inertia and works its way towards the frenzy of motion, the latter being depicted by the movable or cardinal signs. I like to think of the mutable signs as signifying the state of evolution where one has the maximum freedom to choose one or the other potential path, the choice to stay in status quo or to embrace the dynamism that defines the other pole of existence. The outcome seems to be almost entirely in the hand of the individual at the mutable stage of soul-development. Mutable signs, then, are pregnant with possibilities and in that symbolic sense, the mutable signs in our horoscopes, the houses they represent and the planets that are placed in these signs represent our potential and possibilities. We may go as far as stating that these represent the tasks related with our growth that we came to this earthly existence to accomplish as part of the human experience. While tropical astrology designates Pisces as an area of zodiac that is ruled by the lord of oceans, Neptune, jyotish assigns the rulership of Pisces to Jupiter, his other area of reign being Sagittarius, a zone within which is considered as a special place, or moolatrikona of Jupiter. There is a sharp, direct, dynamic, forceful side of Jupiter, typically signified by Sagittarius, the archer. However, Jupiter also has a dreamy, philosophical side that resonates well with Pisces. The absent-minded professor Jupiter has a depth that is well in tune with the nature of Pisces. The apparent secretiveness of Pisces is not a whole-hearted attempt to hold things back and to not share, something stereotypically associated with Scorpios. Pisces at times appear to be non-communicative and taciturn because they are simultaneously receiving information from so many sources and perceiving it all at so many levels. Little wonder that they often seem distracted, seemingly smiling at something in thin air and "not quite all here!" Those with moon in Pisces are often in tune with other worlds, whether they know about this consciously or not. Words that they hear produced by themselves often have sources that extend beyond their immediate reality. With Saturn, the lord of karma and Time ruling the houses of gains and loss in the Pisces rising horoscope, those with Pisces ascending or with Pisces as a prominent sign, or perhaps by virtue of having an exalted Venus there in our chart, do not have worldly gains and losses as uppermost in their minds. They display/experience a detachment from the material reality that dances to the tune of rigid rules signified by Saturn. Pisces is the sign of exaltation of Venus and artistic appreciation and expression comes easily. The great poet of India, Rabindranath Tagore (the creator of Gitanjali, an offering of songs), who won the Nobel prize in literature was born with Pisces rising with moon placed therein. The pearls that a Pisces-born dives 218 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 in to retrieve often are expressed in a poetic and ornate manner. Pisces is not a great sign for logical and linear communication or for such expression. For putting two and two together in a linear manner! It is hardly surprising that mercury the logician and linear-communicator is debilitated in the sidereal sign of Pisces. Pisces find it easy to communicate (Taurus in III) to others their deep-diving treasures (Libra in VIII) through the channel of arts and poetry. Often they prefer to recite (Taurus, the natural sign of voice, speech is in the III) rather than write. They can be generous and not very mercenary, and at times find their toughest lessons in the areas of good financial management, thanks to the teacher Saturn, which rules over their XI and XII houses, the income and expenses and takes the careless to task, readily. Jupiter's debility in Capricorn, the XI house in a Pisces rising chart is not happenstance, but indicative of the reminder to the Pisces that he or she is a spirit who has come to this reality to learn how to be human. And humans need to periodically eat as well need a roof over their heads! The 10th house often holds that which is considered a pinnacle of achievement, or at least represents some of the most desirable goals in life. When looking at a Pisces rising chart, we find the other sign of Jupiter, Sagittarius placed in the 10th. The sharp clarity of expression, the fresh aroma of directness and freedom, that hint of a wild spirit that the Pisces stuck in concrete jungles often dream about, makes up their piscine fantasies. Pisces may often find themselves attracted to Sagittarii, not because of some physical attraction, but due to the traits that they feel (they 'know'!) would really make the partnership complete! While the Aries make devoted fathers (Leo falls in their V house, sun being the significator for father), Pisces make very caring and doting mothers (Cancer falls in their fifth house and cancer is the natural significator sign representing motherhood and mothers, as does its lord moon). Even the Pisces fathers! Nurturence, teaching through feelings, while emphasizing the caring part of one’s nature as the child grows, comes naturally to the Pisces. With his existence divided between realities, fortunate is the Pisces that has found a partner, a spouse that brings to the relationship the strengths of organizational abilities, the respect for order and the routine in life. In return, the Virgo (that forms the seventh sign from Pisces rising) receives free trips to realms that are often beyond his or her wildest fantasies. This relationship may become rather addictive! 219 CHAPTER XXXVI: AYANAMSHA Very few jyotishis manage to remain blasé when the topic of ayanamsha comes up. The biggest differentiating factor that lies between tropical (western) astrology and jyotish is that of the ayanamsha or the correction to the error of precession of equinoxes. At a very slow pace of once in approximately 24000 years, the axis of the earth, currently pointing towards the north pole star wobbles around its axis resulting in different stars assuming the role of being the 'pole' star over a very large period in time. When compared with the tropical season-based cycle of zodiac, the first point of sidereal (constellation-based) aries falls out of phase at the rate of about one degree every 72 years. At the moment of this writing, the first points of sidereal and tropical aries lie some 23 degrees apart. This means that the first point of tropical aries is around 23rd degree of sidereal aries while the first point of sidereal aries is around the 7th degree of tropical pisces. If there was a discernible star at the first point of aries, or if the signs were clearly demarcated in the sky against a rigid cosmic grid, our work would have been a lot easier. As it stands, this is not the case and so we run into different values for the ayanamsha. Most of the prevalent recommended values span a range of less than 2 degrees of arc. How much problem can there be if the maximum uncertainty is of only 2 degrees? Plenty – as a moment of reflection would uncover. In vimshottari dasha, a difference of 2 degrees could mean a shift in the periods by a year to three depending on how long the mahadasha period is and can bring about a change in the sign a planet is in if it happens to be near a sign cusp. Venus close to the ending part of virgo can end up in its sign of debility or in its moolatrikona depending on the ayanamsha chosen! The divisional charts are affected even more frequently by a difference in ayanamsha. A note about the tropical zodiac might be useful here. The confusion arises from the tropical astrologers continuing to use the zodiacal nomenclature for their signs which was appropriate when the two zodiacs coincided some 2000 years ago (when much of the documented tropical system came into being). Those moving from tropical to sidereal systems often fall into a bit of quandry when they use tropical rules and attributes to the sidereal signs. New students of jyotish migrating from tropical systems must pay conscious attention to this pit-fall and be wary of over-blending the two rule sets in an interchangeable manner. Once they have become well-versed, they will be better equipped to decide whether to mix or keep the two systems and their rule structure separate. I have personally used different ayanamsha values with very good results even with something as different as Lahiri vs Raman's ayanamshas (1d 27m apart; 87 minute may not seem much of a difference but does throw off divisional charts and some of the dashas rather wildly). This has been extremely unsettling and has been the cause of much personal anguish to the left side of my brain and many a sleepless night over the years, in the past! In desperation, I have often resorted to viewing the two charts (drawn for the two different ayanamshas) and was amazed to see that both contained good hints to provide the information that would be useful in a reading. If jyotish were based on a set of symbolism with rigid meaning (as some indeed push for it to be) then this paradox would indeed be that, a paradox! The rules of jyotish themselves are not rigidly standard and while some are described clearly in standard texts, many rules arise from ancillary texts and parampara (familial/tradition-based) sources as well as anecdotal – almost myth-based, folk-lore type dicta of variable quality (caveat emptor!). The fact is that jyotish interpretation is not all that rigid and a personal tuning or attuning to the selected set of rules plays a conscious and subconscious part in the personal development of each jyotishi. This has nothing to do with psychic powers or intuition, although the latter is a faculty that operates in all of us at some level. What I am talking about is ‘that’ something that draws our eyes towards a set of factors in a chart which then leads us to examine an area in the nativity’s life more critically through focussing on the relevant sector in their horoscope. I am now comfortable with the paradox and unlike others, I leave it to individuals to experiment and stick with the one that works for them. For this primer simply for organizational stability and consistency, I insist that students initially use the Yukteshwar or Raman ayanamsha; however, I would like to clearly state early on 220 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 that this is by not means the only game in town, to arrive at the divinational fruit of the tree of astrology! A brief account of the Yukteshwar ayanamsha is provided here. In the year 1894, Swami Yukteshwar Giri (guru of Parmahansa Yogananda who authored the famous "Autobiography of a Yogi" and started the SelfRealization Fellowship in California) wrote a small book named "The Holy Science". It holds gems of much spiritual value, but it also has a very interesting and 'different' perspective on the 'Chaturyuga' cycles. In this very book, he also talks about how the Yugas are linked with the cycle of precession, the very slow wobble that results in the shifting of the cycle of seasons relative to the cycle of constellations or the visible zodiac. The jyotishis use the constellational zodiac or visible zodiac to demarcate the rashis or bhachakra. When a planet is seen in the constellational region of scorpio, up in the sky, the jyotishi considers the planet to be in scorpio. In contrast, the tropical zodiac used by western astrology is geared to the cycle of seasons and the first point of aries in this system is considered to be the moment of equinox or equal night and day in spring (in the northern hemisphere, or the autumn in southern hemisphere); this is based on the declinational (ayana) journey of the apparent sun (actually, the earth). The two zodiacs slide away from each other at the rate of about 1 degree in 72 years. This motion is called ayanamsha and there are many values recommended by different scholars for this 'correction' that is applied to tropical longitudes to derive sidereal values. Why is it necessary to work from the tropical longitudes? This is because, the moment of equinox is a definite epoch which is objectively and easily measurable; however, the first point of sidereal aries is not so easily discernible and hence there remains some room for variations of opinions. This is why we have a choice of so many popular ayanamshas: Lahiri, Fagan, Raman, Krishnamurthi, Devdutta and many more. Swami Giri in his 1894 work referred to contemporary astronomical books (presumably ephemeris or panchangs without specifying which) gave the value of ayanamsha as 20 deg 54 min and 36 sec for the spring equinox of 1894 and identified AD 499 as the year of coincidence of the two zodiacs. He obviously used a value of 54 sec per year for the annual motion of ayanamsha precession. Modern scientific observation attributes a value of approximately 50.25 to 50.3 seconds for this quantity (the annual motion of precession of equinoxes is not a constant term and varies over time in a gradually cyclical manner). Now, if we divide 20d 54m 36s (=75276 sec; the value of ayanamsha for 1894) by 50.28, we get a value very close to the year 397 which is the year of coincidence recommended by Dr. B.V. Raman in late 1930s. In 1999, Raman's ayanamsha gives positions of planets that are about 6 minutes ahead of Yukteshwar's because of the 3-4 seconds annual differences in the values of annual motion adopted since 1894. This is a minor difference and the similarity in values for these two ayanamshas recommended by these two stalwarts separated by almost fifty to sixty years is simply remarkable. I am not aware of nor have I read anywhere if Prof. Raman's ayanamsha was inspired by the value given by Shri Yukteshwar Giri or if it was independently derived by the Late eminent Prof. Raman. For those individuals who use the Yukteshwar ayanamsha option in their jyotish software, it would be advisable to check if the value of ayanamsha turns out to be 20d 54m 36s for vernal equinox of 1894 (March 21/22). Fine tuning of the software value, if permitted, to bring it to that quoted by Swami Giri would be helpful. Please note that a minor difference of a minute or less would not introduce a significant error, so there is absolutely no need to agonize over minor discrepancies. The inaccurate birth time in most cases would wipe out any super-precise corrections, anyway! Horoscopes of celebrities are often used as “proof” for this or that ayanamsha. There are obviously questions that exist around the accuracy of such birth data, but there is another factor to note. Celebrities have attained a large degree of success in a field and their horoscopes would strongly and in more ways 221 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 than onc indicate this. Often there are multiple indicators or factors in such charts and this can actually reduce the usefulness of these charts for precisely examining cut-offs for ayanamsha and other astrological parameters like these. Given the multiplicity of factors, one may arrive at similar outcomes using different ayanamshas etc. In contrast the charts of ordinary individuals are “cleaner” and more likely to give a definitive and unambiguous answer. I suggest that you use these charts for your ayanamsha or other research. Another problem with celebrity charts is the fact of their private and real persona and what we know about them. And, this will not be resolved merely by looking at the arudha alone as has been sometimes stated. Furthermore, using too many techniques and too many dashas while fixing the workable value of ayanamsha can be confounding rather than clarifying, so it is best to use the barely necessary set of rules and proceed from there and to come back to the chart if the research goes nowhere and to start with a few more rules, etc. Some of the rules also sound very precise but a little bit of reflection will show that they are as clear as mud. Narasimha Rao illustrates this with a very telling example in his recent book on an integrated approach to jyotish (Sagar Publications), by describing a formula describing airy lagnas and transit of venus in certain positions which ends up in describing that marriage of people born in airy lagnas can take place when venus transits any of the 12 signs in zodiac! 222 CHAPTER XXXVII: JYOTISH: A RECIPE FOR EASIER LIVING OR A WAKE-UP NUDGE FOR THE PREPARED SOUL? © May 2000, all rights reserved by Rohiniranjan/Crystal Pages Many years ago, soon after acquiring a reasonable level of familiarity with the alphabet and syntax of jyotish, questions arose in my mind. Is jyotish intended for the common worldly householder? Or, is it the recipe for eternal salvation? In the Indian setting of 60s, perhaps even today, a tendency to ask too many ‘philosophical’ and esoteric questions has been discouraged by astrology teachers and therefore seldom asked by neophytes; if asked, generally remaining unanswered. Thirty some years later, still searching for answers to these and many more questions, I am beginning to comprehend why those wise individuals adopted such a close-mouthed ‘policy’ towards the esoteric aspects of jyotish! Questions of this genre do not have concrete or pat answers and certainly are not entirely convincing when coming from someone else’s frame of reference, even if the source of these answers is a revered and trusted teacher. Such questions that reach the very core of our raison d’être are best cooked on the slow fire of personal experience by the person asking the questions himself. The answers to these questions unfold gradually as the mind growingly prepares itself to receive the message that had perhaps been lying within all this time, as is the case for most spiritual solutions. Philosophical discourses can also serve as mind-candy and effectively distracts the new student from spending time with tedious learning of technical points and poring over charts, charts and more charts! It all centres around the intriguing issue, whether one’s life-experience is a product of free-will or fate. Simply put, if our lives were supposed to be predestined to the very last breath, then astrology loses its meaningfulness. Why even bother knowing about something that cannot be changed? If this is the case and destiny prevails unconditionally, then muhurta (electional astrology: when to start a new project, when to build a house, when to approach for some particular task, etc.) is without any practical utility. The same also would be true for remedial procedures which are, after all, acts of freewill that are attempting to change one’s karma and thereby eventually altering one’s destiny. Now, some would argue that even the coming upon successful remedials is a phenomenon that is destined (if one is destined to be relieved, remedies would appear and become available, otherwise not!), but that kind of circular logic merely serves to complicate a situation which might actually be simpler to explain if we accept an alternative explanation. The alternative explanation, of course, is that life is not entirely predestined but allows for series of acts of free-will. While some old school astrologers would call this kind of thinking a reflection of modern newage (the “dirty” word of the spirituality of the 90’s) influence on their ancient craft of astrology; however, if one steps back, the concept of free will is not all that far-fetched or silly. After all, if astrological influences are meant to portray one’s karma or as some call it, our karmic ledgers, one cannot avoid conceptualizing a “primal” act that must have started the cart of karma rolling. Also, how else would religions take into account the concept of responsibility that emanates from one’s consciously willed actions that in turn generate karma). Each action, over time, matures and bears fruits (not necessarily sweet) that must be experienced or somehow ‘consumed’. Karma is definitely not a simple eye for an eye consequence of one’s actions and, we can view our life as one in which we are held on a karmic leash. It follows, then, that we enjoy a smaller perimeter of free-will operating within the larger boundary of destiny, which in turn is a product of our personal actions performed earlier. How rigid these boundary walls are and whether these are applicable to some individuals or uniformly to all, are matters of debate beyond the current scope of this article, but certainly important points for personal contemplation and, hopefully satisfactory resolution. 223 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Focusing on the contrasting paradigm, if one’s life were purely an experience in free-will then again astrology becomes a futile pursuit, for in that scenario a reading or a prediction cannot really be foreseeable or ‘predictable’ but can be considered as an entity that is readily alterable and fluid, subject to vagaries of one’s character and one’s ability to exercise free-will. While serving as a very convenient cop-out for times when one’s predictions fail (!), pure free-will as a sole factor would not serve to explain the basis of natal astrology too well. What actually happens in our life and experience? In the lives of most of us, there are identifiable instances where we can pin-point an experience as being predestined, one over which we had no control whatsoever; there are also those moments when free-will seemed to carry the day. Only when the two influences: fate and free-will, are accepted as being capable of being jointly operative in a mysteriously dove-tailed manner can the full spectrum of astrology seem to fit the picture, and to jive with actual experience. Through the creative privilege endowed upon carnate human souls (albeit to varying degrees among individuals), it is conceivable that acts of free-will can indeed be generated. These may be small acts performed by us daily or major decisions that have a lasting impact on ourselves and on those that surround us or even entire communities and nations. With each of these volitional acts and decisions, we create a perturbation in many realms of existence that we inhabit and in a sense create for ourselves and for others a trace of destiny. Mind-boggling as it might appear, our small and not so small acts and decisions may shape our life-plan in this lifetime and the next several ones as well. The symbolic signature and records of this process is what we astrologers strive to study in a birth chart. These influences shape and define who we are and how we express the light of life as human beings. So, in a sense, we live in a fixed-yet-dynamic system -- fixed for the most part -- but with inherent potential for tweaking a change. For most of us, individual actions make small changes, but collective actions have the potential for changing the picture more dynamically as we generate through this process collective destinies which shape the paths for communities, nation and in some cases even the world. Armies of ants marching up the hill of spiritual evolution is the imagery I view. The relative dominance of fate or free-will is not constant in any given individual’s lifetime or even through several such periods of existence while the soul travels forward in its sojourn through earthly existence. In this framework, these two dichotomous but coexisting realities: fate and free-will, interact, stir and blend in order to generate seemingly complex patterns of experiences. The end-result of this perhaps is to gradually and increasingly enhance “our” identification with the ‘witness’ self (that is always in TAO) within and to move away from the relative illusion of being a participant in everything that goes around us. Before we attain such a lofty detachment, though, lie many miles of terrain which most of us find ourselves entrenched in. We can increase our awareness and understanding through astrology by using it as a tool that would enable us to differentiate to some extent between fate and freewill, the binary forces that are supposed to teach us and to bring us to the realization of what our true place is in this creation. And to remind us that we are both creations and creators, if for no other reason but simply because a creation always carries a piece of the creator within it, as we all do. In jyotish parlance, four houses are related with ‘growth’, the 3rd, 6th, 10th and 11th. These are known as the upachaya houses and are generally connected with earthy, practical areas in life, namely, personal efforts belong to the 3rd, one’s livelihood and serving others through 6th, main occupation and general culmination of one’s tasks from 10th and one’s earnings and gains from 11th. However, other matters are also ascribed to these four houses (e.g., siblings, sicknesses/enemies, fame and elder sibling/friends are also studied from these 4 houses in a horoscope) and this must not escape one’s attention when focusing on a chart. 224 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Everyone has these houses in their charts, some even have the very same planet ruling a given house in their charts (nominally about 1/12th of the population would share the rulers of a given house), and yet, we have different types of tasks and experiences in life, making us in true sense of the term - individuals. The connection between the ruler of a house and personal planets in a given chart and the strength and quality of the indicators concerned are the factors that make the difference. These four ‘nodes’ when well-connected and prominent in a chart can be viewed as hints or keys that lead to matters which are prominent in our life-plan, are our karmic curriculum for this birthtime and worthy of study. These represent areas where free-will has a stronger rein in our lives. Growth or stagnation, one would say, lie in our ‘hands’. The signature of destiny in our charts is revealed in the trines (1st, 5th and 9th) as well as the kendras or angles (1st, 4th, 7th and 10th). Trines deal with our karmic balance and indicate our poorva punya, bhagya; these being fruits of karma that are maturing or have ripened. The angles also represent surroundings and close others who would be partners in the unfolding of our karmic lessons and dramas during this lifetime. Most have noticed, I am sure, that some of the houses seem to be shared between the different categories. The 10th shows up in the zone of effort as well as zone of destiny, as does the 1st house. Astrologers of all cloths and types have always held the 1st and 10th houses in high esteem and of significant importance in a chart. All for very good reasons. The 1st house represents us, the carnate self that experiences it all and that is the executor in this lifetime. It receives as well as gives. The 10th deals with the products that are received and that are given – not only material gifts or earthy products but one’s life-product, the sum-total. It amalgamates the free-will and destiny and little wonder that it is often considered as the ‘bottom line’ in one’s lifetime. Will one rise to the heights that one is capable of through the destiny and surroundings that one brings as destiny for the most part, or will one pull back and wait for things to happen? The ‘dasha’ periods of planets associated with the ‘growth’ houses bring about opportunities (destiny) for one to exercise free will (the leash variable!). One should not take home the message that only during these periods (often lasting years) can one exert self-will or volition or make responsible decisions, but the scales are tipped in favor of such activities! The periods of planets that signify destiny, particularly the trines, on the other hand, bring about changes that seem to be more imposed (happily or otherwise) on one rather than having the semblance of being products of planned effort. The basic rule of jyotish must be remembered through all this: strong planets give strong effects, weak planets do converse; benefic and malefic qualities of planets impart similar characteristics to the qualitative nature of effects. One’s lifetime, and particularly one’s life plan revealed through one’s horoscope is a very wonderful and useful map to study and watch unfold with useful nudges from the ‘leash’ factor where opportunities exist. While a segment of astrologers, particularly in jyotish urges upon people to focus on the practical matters as revealed through jyotish, and primarily so in response to consumer demand underwritten by the “being forewarned is to be prepared” theme, there is nothing that is stopping one from taking up a continuing interest in studying one’s chart (or of others) from a wider perspective. A perspective that allows one to see one’s tendencies, one’s nuances and opportunities for growth over a long period of time, all as a connected theme. Unfinished milestones of growth of the soul that lie just beyond the transparent walls of one’s horoscope, waiting to be discovered, energized and brought to fruition through our focused and responsible acts of volition. 225 CHAPTER XXXVIII: FATE OR FREE-WILL, THE EVER CONTINUING PUZZLE OF OUR BEING Rohiniranjan (C) CRYSTAL PAGES, ALL RIGHTS RESERVED, April 2002 Astrologers get embroiled into debates over the issue of fate vs free-will. Basically, three views exist, the first one holds that there is only free-will, the second maintains that everything is rigidly predestined, while the third view concedes that there is room and justification for both possibilities to coexist. From the perspective of the first two views, one concludes that there is no pragmatic purpose for astrology. If freewill is what drives our reality, then nothing is determined a priori; so how can one’s life-journey be reflected in the frozen snapshot of the heavens at the moment of birth? This kind of thinking is what gives the rationalists reason to decry the veracity of astrology. On the other hand, if destiny is supreme and inescapable, then what would be the benefit of knowing one’s future - for it cannot be changed having already been destined and cast in stone even before the child is born! The third view is more inclusive and allows for personal responsibility, yet makes astrological predictions plausible because of the element of predestination in terms of trends if not specific events to exist, and allows some room for modifying or atoning karma through the remedies which are essentially acts of personal choice and hence representing free-will. There are those who would say that even opting to go for remedial measures is predestined, but then life becomes a helpless game with no control or incentive for acting and astrology is reduced to being a game of wit! What then is the purpose of the remedial ritual, really? The camp that subscribes to the coexistence of fate and free-will also makes it possible to accommodate into its framework the karmic hypothesis. Now, yesterday's free-will becomes today's destiny and would address the personal 'responsibility' factor. This also reduces the sense of chaos in this universe which now begins to resemble a fair universe, although the fairness emerges only if we accept an extended time scale of things. Suggestions based on anecdotal experience have come forth that there might be some charts which show that some nativities are more resistant to the vagaries of destiny. Obviously, these are the cases where the astrologer's reading or predictions fail consistently. Assuming that the astrologer/astrology variable is functioning as it should, certain proportion of these charts are probably victim to inaccurate birth times. It is amazing how mistaken people's memories can be after many years since an event. Parents forget the exact time of their children’s birth, or sometimes remember it inaccurately and vouch adamantly in favour of the incorrect epoch. Times off by minutes and sometimes by hours have been provided by unsuspecting individuals. No wonder their horoscopes did not match their life-experiences, with astrology and the astrologer unfairly bearing the blame. Even if we subscribe to the line of thinking which maintains that destiny rules supreme, one wonders about the chicken and egg aspect of it. How was the first destined event in the existence of any soul came about? On the other hand, those who march to the free-will drum do not fare well when working within this set of presumptions either, even those who acknowledge reincarnation. How did the first act of free-will get committed (please spare me the Adam and Eve myth!)? What was there before that? Of course, the 'freewill' camp has a way out! They do not believe in rebirth or continuity of experiences in the soul's journey. They don't believe in the existence of the soul (chemicals thou art to atoms returnest)! Those that have sold their souls to destiny, do not have an easy out. They need to evoke religious thought and simply say that the rest of us infidels cannot understand God's will and that is that! The uncertainty and debate continues. Many a jyotishi can suspend judgment on these philosophical matters and just go on with perhaps the more useful business of erecting charts, reading those, giving astrological and remedial advice and letting the intellectuals and philosophers 'duke' it out in clubs, associations, conferences, and on newsgroups or mailing lists. Perhaps postponing judgment would be a useful strategy for many beginners. However, the questions do continue to nag and simply would not go away. 226 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Personally, I see no human or divine purpose in having a complex world like ours and all that we call "human experience" and base it purely on either destiny or free-will. There is more to our lives than {physics+chemistry=biology} and neither do we come from 'elsewhere' nor is there no magic at all in this world! Perhaps it all started with some accident of nature but it certainly evolved from there until it enveloped the creation -- so much so that enormous paradigms of synchronicity somehow came into being and led to the evolution of a framework which on the one hand allows us to see the mirror image of our lives in the disconnected and distant music of the spheres, while on the other, it threatens to feed our ego with a megalomanic fantasy that evolved which makes us believe that somehow we control the entire universe the fruits of which were created for our picking. With all due respects to Seymore and his hypothesis of cycles and periodicities of the heavenly spheres underlying the modus operandi of astrology, perhaps the astrological experience, the geocosmobiological phenomenon is not just physical and tangible. Perhaps there are indeed energies and elements of nature that the ancient Hindus chose to call 'devas' and intuited that these energies may be reflected in the heavenly journey of the lighted bodies, the planets. The devas and not the globes of cosmic dirt and gases (planets) hurling through space are directly connected with the astrological influences. Whether one calls this a product of the yoked interplay between the macrocosmos and microcosmos or simply some benevolent God's act of amalgamating (pun unintended) the deva mercury and the planet mercury (and similar others) simply to provide us mortals with some direction and hints about how best to make our choices (a rather egocentric and thus human presumption, by the way!), we need to separate the hands of the clock (planets) from the 'time' that these show (influence of the devas). If we keep thinking of devas as some sort of godly figures clad in gold and silk with a radiant halo shining around their heads we quickly risk alienating the 'professors' from amongst us. Even when these figures are reported to have been visualized by some, they represent a form of conceptualization, really. There is nothing preventing us in thinking of these as forces of nature or some form of energy that is non-physical, probably related in some ways to the non-physical ‘thought’ energy. A certain major portion of this deva energy would serve to act as triggers, possibly in our minds which then can lead to physical things happening, be that an accident as a consequence of a transit hitting and derailing our consciousness and attention or judgment, or a direct influence that leads to something physical such as a natural calamity, an earthquake or hurricane that has the power of changing our lives forever. Effects on nations and politics are still combined influences on groups of human beings since the trigger acts on a collective mass of people rather than one individual. These deva energies are not dumb like the physical energies with which one cannot interact intelligently and cannot communicate or negotiate let alone control. Being physical, energies such as heat, magnetism and electricity can only be modulated and steered into desirable applications and directions through using physical objects (light pipes, prisms, magnets, coils, transistors, silicon chips, resistors), in an analogous manner, the devic energies can be influenced by using appropriate tools and approaches which they respond to. I am thinking here of subtle influences such as mantras, penance, etc. Gems would not fit in this analogy well, being physical objects; however, who is to say that gemstones act through their physical presence, alone? After all, not everyone who has bought or worn a gem has necessarily been benefited or even affected by wearing those. Their influence is hardly physical, for all purposes, it seems and may well resonate with the deva energy in compatible manner. Remember that what I am developing here is all a product of the mind, perhaps involving some imagination. I do not know this for sure, and certainly I have not channelled any of this! What I am asking from you is to remind yourself of the possibility that astrology is different from astrophysics and to not fall in the trap of looking at the astrological phenomenon as if it was a body to body interaction between the 227 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 planets and us through their rays, be those gross or subtle. Once we do that and move away from the mathematical model we begin to loosen our clutches on the nearly physical and tangible factors such as relative motion of the bodies, the exactness of an aspect and even the position of the planet down to the nearest arc-second as these become a bit tenuous because the 'deva-energy' exists perhaps as a halo around the planet itself, a corona or zone of influence. Deva could have the planet's position as its central point, but its orb of influence might be wider, and for all purposes, perhaps it is also variable in more ways than one! For instance, does the Jupiter deva when in cancer (exaltation) have an expanded globe of influence vs Jupiter deva in Capricorn (debilitation)? I think it is an interesting possibility. Perhaps this underlies the usefulness and functionality of cosmobiological midpoints or Arabic sahams where the influence of one deva blends or separates from that of another deva. Perhaps a horoscope is not a map made of discrete lights but a rainbow of distinct yet blending orbs of influence and energy. This, to my mind, is a rather important concept and possibility. It is always tempting to lay out astrology into neat but discrete piles of attributes and influences, but for many, such an approach does not work well and certainly is not enriching from a synthetic sense. Through visualizing and conceptualizing the planets as energies and personalities, as indicated in ancient texts, we breathe more life into such a reading. Some people hastily dismiss ancient texts with their archaic symbology as products of simpler times or even of superstitious and magical thinking, however, it is quite possible that the reader was supposed to have read the message between the lines! While each of us might be drawn to astrology for different reasons, the ultimate aim is to tap into and understand the cosmic cycle of this experiential journey of human experience. Perhaps some of us would end up trying only to understand our own horoscopes or of those near and dear to us, while others among us would extend their help externally in trying to help a fellow-human being to understand themselves and their personal journey better. There will be times when we would be tempted to or forced to assume the role of counsellors. Understanding our roles and boundaries is very important at that point. Sometimes we will be approached by individuals who are genuinely tormented by the rigours of time and need a bit of support and encouragement. While being empathic, we must not cross the boundary of being an astrologer and enter into that of being a soothsayer unless we are trained or capable in that area. Those who approach us for seeking astrological counselling must always be told about and reminded of our boundaries. Regardless of their infectious but at times exaggerated faith in astrology or in us, we must spell out the findings just as we see them while honestly making them aware of the uncertainties and limitations of what we see or say, as best as is possible. There is no pressure to feel that we need to turn a cartwheel or two simply to please them or the need to justify the reason for being for astrology or of our interest in astrology (unless you have assumed the role of a professional, paid astro-counsellor -- in which case you are not very different from other similar professionals to a certain extent keeping in mind the somewhat different nature of the craft of astrology much of which is empirical and thus observation-based). Astrological rules often are based on straight-forward logical principles, given certain assumptions; however, this must not become a sine qua non and a mandatory requirement. There is much in astrology that falls within the purview of what we would call primarily axiomatic principles, as elaborated earlier. Much of the original ‘logic’ underlying these is unknown or perhaps unfathomable to most of us. Given the more or less 'logical' reason-based overt construct of jyotish, it is difficult to not get drawn into the presumptive position that everything that is not logical is not astrology. It is well-known that not all rules, yogas etc. are applicable in all horoscopes. Even something as straight-forward as mahapurusha yogas (certain exalted planets in angles) or combinatorial raja yogas based on the association of trines and angles, do not always work out in the ways expected. It is useful to very quickly move out of the one factor-one reading mind set into an approach that is based on multiple factors contributing to a weight of evidence 228 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 approach (an outcome depending on the resultant of many balancing, congruous and opposing factors). When faced with a horoscope, it is tempting and perhaps a natural human inclination to tune into and give dominance to certain well-known combinations or apparent dignities (in rashi). Sometimes this works while at other times it does not. However, with a large number of factors and rules staring at us in our face, it becomes a non-intuitive astrologer's nightmare to figure out which of these tassel (and sometimes a tangle) of leads to pick up and follow. Quantitative weighting (balas) helps to a certain extent in some cases, but for the most part, absence of clear instructions in classical or contemporary texts makes it difficult to figure things out. Experience and intuition sometimes help by drawing our attention to the more 'significant' set of rules, but this does involve dipping into a mixture of method and magic. The magical part comes from not so much absence of logical underpinnings, but from our lack of understanding of the process underlying such inner help. I believe that what we call intuition or better still informed intuition (which occurs in all trained professionals) is perhaps a higher logical process which works so rapidly that it appears to be nonsequential and alogical. This is the kind of stuff that happens when people sleep over a problem and wake up in the morning with an answer. Some astrologers almost abhor being labelled as intuitive since this implies an innate and therefore uncontrollable gift or strength. Astrologers, more than any other sect of divinators tend to not like being lumped with psychics and their genre. This is unfortunate and perhaps unnecessary. Those who do not lose sight of the primary fact that astrology is being used to help others, end up being more helpful than those who make an academic pursuit of it. But, as they say -- to each his own. There is something that is mystical if not magical about astrology in action. On some days, a chart reveals more and on other days a lot less. There is a certain degree of finely-tuned meshing that goes on between a horoscope and the astrologer. This is all anecdotal obviously, but a pattern that I have seen repeatedly in many astrologers. It might appear too esoteric to some, but there must be a karmic basis for one becoming an astrologer and then drawing (for the most part) a segment of charts or a sub-population of nativities for whom the given astrologer holds the 'answer'. Incredible and even improbable as it may seem, but the fact remains that most of us as astrologers sample only a small sub-set of the entire population of some 7 billion charts (many more if counting the departed souls over centuries) that exist in this world. On an average a typical student of astrology who can devote only a part of his or her time to astrology during the study period as well as later, probably sees on an average less than two new charts per day. Even that may be an overestimate. This amounts to about 500 charts per year and over 20 to 30 years, one’s experience is based on 10 to 15 thousand charts, most of which are derived from a segment of population that one is surrounded by (unless one migrates a couple of times during this period). Compared to the close to 7 billion strong human population, the average astrologer’s experience represents a sampling rate of a paltry 1 out of 466667. Given that most (if not all) of us are individual nativities, for each chart that we see, there are 466666 charts that we have not had an opportunity to study. The sampling rate in part-time astrologers would be at least an order of magnitude lower (1500-2000 charts properly studied). Even those that claim to have seen 50000 charts over a lifetime have not really covered much ground (they have seen 1 in 140000 charts and missed out on seeing the 139999 charts for each chart studied). Yet, it is comforting to observe that despite such a meagre spectrum of experience, most astrologers seem to perform well and even on occasion manage to be helpful to their clients through their advice. To me this seems to corroborate that there are few absolutes in astrology and perhaps there are more than a few deductive paths that lead to the answer. Even technical discrepancies such as widely diverse ayanamshas, different sets of preferred mixes of dashas and many other variables do not necessarily prove to be obstacles in one’s path. This is very mystifying and yet heartening and we must remain grateful to the Wisdom that makes such performance possible. The downside is that if one tries to accommodate the different uncertainties too much into one’s routine work-protocol (to appear to be scientific or neurotically comprehensive) or even jumps from one set of parameters to another without fully assimilating it, there is potential for confusion and loss in accuracy. 229 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 It is wise to keep the mind open and to remain vigilant and to change one’s approaches, especially during the initial learning phase, in tune with actual performance while combatting the tendency to alter the toolbox out of panic or after an impressive and rather strong claim from even some famous astrologer. Astrologers, even accomplished teachers, tend not to give all the steps and details of how they reached a conclusion (a prediction that proved to come true afterwards). This is not from any desire to remain evasive, but because it is difficult to 'regenerate' all the steps that went into a chart delineation after it has been done. When we are looking at a given combination, the obvious and dominant theme remains established in our mind but there are other nuances of factors being taken into simultaneous consideration which leave a not too strong imprint and constitute missing but important gaps in the reconstructed analysis and synthesis of a reading. This varies from individual to individual and is a shortcoming that must be kept in mind. There is always more that goes on in a reading than is revealed or can be revealed. The ‘can be’ does not refer to the secretiveness openly confessed by some but in the obvious problem of trying to slow down a fast train so that movement of each spoke in the wheels become visible and each stroke of the piston can be accounted for. Reconstruction of the mental trace in a complex process, after the fact, is a major challenge as few realize. |||||||||||||||||||||||2|0|0|2||||J|A|N||||2|0|||||||||||||||||||||||| 230 CHAPTER XXXIX: SATURN’S BLESSINGS (C) ALL RIGHTS RESERVED, April 2000 Few references strike so much terror and anxiety in hearts as those relating to Saturn; ominous terms such as; sadesati, ashtam-shani, panoti and dhaiyaa. Eastern and western astrological lore has generally treated Saturn with awe and fear. Described as uncouth, ugly, defective in body (particularly lower limbs), old, unforgiving, cold-hearted and stern, Saturn has generally epitomized punishment and karmic reprimand, reprieve from which is difficult to obtain. And, yet, one runs into descriptions that extol the strengths of Saturn and how the influence represented by it can shape our lives and destiny through imposed limitations and through boundaries sometimes set by oneself but mostly by others or by society in general. While generally believed to be a ‘taker’ of life, peace, health and all that is beautiful and comforting, Saturn has also been associated with a mahapurusha yoga, known as Sasha yoga when the planet is placed in an angle from the ascendant (and some consider from the moon as well) in a sign which is its own, moolatrikona or its seat of exaltation, in other words, capricorn, aquarius or libra, respectively. Of special significance, thanks primarily to propaganda generated by devotees of the temple of Gloom and Doom, is the phenomenon of sadesati, a period during Saturn’s transit which extends from the time it enters the 12th sign from the lunar sign in a chart until it leaves the 2nd sign from the natal moon. When Saturn enters Taurus soon, the sadesathi for those with moon in Gemini would begin and this would last until such time when Saturn leaves cancer, the second sign from Gemini. Saturn transits each sign in about 29.5 months and crosses three signs in about 7 and a half years, hence the reference to sadesati (7 and a half). It is almost as if during such a transit, the natal moon is in the grip of the taskmaster, Saturn. The moon represents one’s mind, the primary stage where one plays with reality, where one perceives it and where expressions emerge. In many ways, Saturn is opposite to the moon. It has been described as dry, devoid of light and unemotional, lazy and slow, deliberate and unkind. Its influence is malignant, unrelenting and dreadful. Astrologers are a curious bunch and love to harbour diversity of opinions, often backed by information coming down to us through tradition, and sometimes through other means, as well. Some jyotishis insist that it is not the sign but the house that matters. There is, depending on which drummer one follows, a difference in the houses and signs in a chart, with far fewer choices usually utilized by jyotishis (compared to their western colleagues). For determining the boundaries of a house in a horoscope, one may use the entire sign as a house, or utilize the rising degree as the mid-point of a house and then choose the equal house division (each house extending 15 degrees on each side of the degree in each sign that is corresponding to the rising degree. To simplify the example, if the 15th degree rises in the east at birth, then each house will extend from 0 degrees to 30 degrees of each sign, consequently, in this case the whole sign would represent the house. Other choices are also available. Those using the Sripati variant (very similar to the Porphyry division used in tropical astrology) would erect slightly different houses because this system takes two points into account, namely, the rising degree and the degree that is at the apex (right overhead) at the place of birth, also known as the medium coeli or M.C. In this system, houses can vary in size depending on the latitude of birth and, some signs may not rise at all at extreme latitudes. These are known as intercepted signs in western astrological terminology. A minority group of astrologers, notably the famous Marathi astrologer, Katveji recommended using tighter orbs when examining sade-sati. According to him, sade sati starts when Saturn is 45 degrees behind the 231 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 exact degree of the natal moon and ends when Saturn crosses the point that is 45 degrees ahead of the natal moon. This 90-degree wide zone is followed by many and shows up as an option in software that is commonly used by jyotishis, as well. By shaving off 5 degrees on each side of this orb, one notices another interesting phenomenon emerging. The way navamsha charts are defined; each navamsha is 3d 20m wide and planets cycle within a 40-degree zone (this encompasses 12 navamshas, one cycle of the navamsha micro zodiac, in other words). It follows that planets that are 40 degree apart are in conjunction in navamsha. When Saturn comes to the sign that is 12th from natal moon and when it is 40 degrees behind the natal moon, in navamsha, it would conjoin the moon in navamsha (in transit). As Saturn moves through the next 40 degrees, it would make one complete revolution of the navamsha chart and conjoin the moon again (in navamsha and in rashi). Then by the time it makes another revolution and yet again joins the moon in navamsha, it would have gone ahead of the natal moon by another 40 degrees. This 80-degree zone is when the sadesati influence is experienced strongly. Actually, the zone can start a bit earlier or later (and leave a bit earlier or later accordingly) depending on whether the natal moon is in early or later part of the 3d 20m zone in the navamsha sign. Now Saturn takes a little over 6 and a half years to transit this 80-degree zone (and not 7 and a half as is traditionally described for sadesati). This is not a clever ploy to shave off a sometimes well-deserved one year off Saturn’s grip over the moon, but an empirical observation that bears promise. In all fairness, not everyone is slated to experience the harsh whiplash of Saturn, nor is the grip something that would be constant throughout the period. So, readers may take heart! Ominous, though it might have sounded to some, this description of sade sati as being a state where "Saturn is gripping the moon" indeed jives with what many people actually experience during their sade-sati periods. The level at which it would manifest and be experienced would depend on many other factors, such as, the role of Saturn in the chart, in terms of its natural and temporal significance, its strength and associations with other factors in the horoscope, etc. While on one hand Saturn claims our attention to learn to work hard at ourselves and to avoid short cuts, on the other hand it also requires us to work in a detached manner, like a karma-yogi. One tends to get lazy, or discouraged and begins to skip on efforts when the efforts seem to far exceed the goal. This 'attachment' to the goal and tailoring of one’s work to match the outcome is worshipped in our modern society as efficiency, but this may not be what Saturn’s message to us necessarily is. Although we talk of and readily accept the concept of timelessness of spirit and of lifetimes affecting other lifetimes, we often tend to lose that ‘lofty’ perspective when misfortunes strike! This is very natural because we are created and cultivated in a manner that seems to emphasize our focus on the moment that is here now and the timeframes surrounding it, and yet, the theme of karma and destiny makes complete sense only when the full album, rather than a few photographs from the travelogue of the incarnating soul are taken into consideration. Through continually reminding ourselves, and through having faith in a Greater Wisdom that guides us fully only after we throw ourselves at Its feet, not out of a need to appease some Divine Ego that demands total subservience, but so that our receptiveness to this Supreme Energy and what it bestows upon our soul can open up fully only when we manage to efface our ‘selves’ completely. Unless we realize this in the depth of our inner sanctum, all the clever words in the universe would not help us rationalize and work ourselves into that state of experiencing divinity. In fact, quite the contrary may be generally true! And, some days will be harder than others, but that is why we have been granted the boon of timeless existence and endless lifetimes (although the karmic 'tuition’ tends to increase, they say, the longer one takes to complete the curriculum!). 232 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Paradoxically, Saturn initially creates within us the faculty of discrimination, the separation, between the self and the rest of the Whole, and this may actually lead to a setting for so called saturnine lessons. When the schism is dissolved, and oneness restored, through our own efforts and attitudinal changes, the higher resonance of Saturn can be tapped into. Increasingly, there seems to be a growing impatience in the world. There is so much emphasis on vicarious learning, of learning by proxy! Easier ways, short cut techniques, efficient gateways to spirituality, paved highways of spirituality cut through the mountains of spiritual rigour that ‘guarantee’ to carry one in style straight to the Other Side! These have nothing to do with Saturn. When Saturn is the companion, the journey tends to be slow and plodding. One may choose to be anguished by the slowness and harder climb, or may utilize the extra time gained by indulging in introspection, and in gaining trust in a Greater Wisdom that looks after one. One may choose also to utilize the extra time gained due to the slowness of progress in pursuits which have an added measure of conservatism, carefulness and working on one’s accuracy. These represent the traits and attributes of the astrological Saturn. Limiting any desire for gains that always dissipate before the desire does, is a sure fire way to get on the good side of Saturn. Greed arises from insecurity and an overwhelming sense of impermanence, of their being not enough time or opportunities to gain something or gain it back or gain it eventually. The soul grows restless and the stage gets set for Saturn’s scythe to land on one’s castle of dreams. Paradoxically, what one desires to gain must first be given away, freely, without any shrewd games and selfish motives. But, one must act proactively if one wishes to avoid the darkness that Saturn is often infamous for casting on one’s psyche. Rushing to the remedial temple after the blow has been received is already too late. In a chart, each planet represents some symbolic feature, an icon of awareness or focussing of one’s consciousness and energy. Saturn represents the points where our focus must be in a practical, earthy way, a zone or area where our selfishness and immediate needs must be put aside. Likewise, areas which fall under Saturn’s signs in a chart would tend to be ones which we might shy away from, or be too lazy to work on, but areas that need our attention and step by step work so that our karmic script is fulfilled. Areas (or houses) from which Saturn is placed in the 6th, 8th or 12th from, are also areas of work and which deserve our care and attention. If Saturn is a functional malefic in the chart, then lessons are harder and more difficult to accept and to begin working on. If Saturn is benefic or neutral, then opportunities arise for learning in a milder fashion. The harder that one’s grip is on materialistic pursuits and the stronger that one’s desires are, the firmer is the grip of Saturn on such a soul. Working towards experiencing a greater sense of being united with and being part of the creation is good for spiritual growth and as one grows, one can indeed outgrow Saturn. 233 CHAPTER XXXX: ESOTERICA One often gets asked the question about karma and spiritual indicators in jyotish charts. Given its deeply rooted origin in hinduism, many find it difficult to separate jyotish from a somewhat fanciful and esoteric ambience with the sounds of temple gongs and conch shells going full blast, plumes of smoke emanating from the beatifying incense and the devotional setting all around. For many, jyotish simply cannot be complete without a deep excursion into the fantastic realm of karma and reincarnation, and the spiritual realm, etc. One wonders, though, that other than devoting a chapter here and there on yogas causing renunciation and so on – why were the ancient sage-jyotishis so reticent regarding many of the spiritual aspects of jyotish. Their (at least Parashara’s) lack of confidence if not outright ‘disdain’ for the masses of jyotishis to follow in Kali yuga (see Parashara’s statement at the beginning of his exposition of ashtakavarga in BPHS) and the ability of the kaliyuga mortals to delve into subtle and finer levels of experience could have been the reason why the sage wrote large number of verses for the householder, the worldly being and for the kings than on how to attain salvation and its astrological correlates -- but I digress! Chakras are an extremely intriguing element in spiritual literature and have been dealt and described by yogis and spiritual experts in terms that range from the physical and tangible to the spiritual and ethereal. Harish Johari, for instance, has written a beautifully illustrated book on the topic and so have others. If one explores available literature, different accounts of astrological correlates exist. Unfortunately, such being the esoteric nature of the topic, none of this can be proven or even makes sense at times. Attempts to simplify, and sometimes to oversimplify, just make matters and understanding difficult and at its worst, unbelievable. For my personal view of the human experience, I am comfortable with viewing us as sentient and sensory beings who simultaneously can exist in three realities: the Physical, Mental and Spiritual. the three realities are I am sure connected and the classification is more to suit our limited understanding and not truly descriptive of reality. These three essentially cover our ability to experience the world outside and the world inside and the ‘world’ beyond. If you ponder for a moment, there are three levels of tangibility (or subtlety if you choose to look from the other end of the spectrum), these being that consisting of planets and their products, that of visible clusters or groupings of the physical (rashis) and the subtle (nakshatras). I take these to represent for this model the physical, mental and spiritual realms, respectively. In being created by planets but not being bodies themselves, the lunar nodes – Rahu and ketu have a special role and an ability to bridge the physical with the mental/spiritual. The lights and the five planets in a chart represent the basic physical reality and represent the physical coordinates for the chakras in the physical realm. The rashis are created by clusters of stars which are physical individually, but the shape or pattern of the rashis is more a product of our perception. More specifically, a 2-dimensional mental perception of a 3-dimensional universe-space. This symbolically sounds very analogous to our mental reality which is almost palpable and real but more like a function and not a palpable product, contrary to the physical realm and its objects. Nakshatras, on the other hand, though comprising stars are not well-defined into shapes and clusters like the rashis, and therefore represent a level more distant from the more structurally organized realms. These represent more closely our spiritual reality, spiritual realm and experiences in that realm. Hence I attribute a predominantly spiritual descriptor role to the nakshatra-asterisms. The seven chakras or zones that have been primarily described – and not just by hindus, in the hindu framework constitute of the following: 234 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Sahastrara Ajna Vishuddha Anahata Manipuraka Swadhisthana Mooladhara These are also known as the crown, brow, throat, heart, solar, naval and root chakras and some have boldly associated these with the cerebrum, pineal/pituitary/optic, thyroid, cardiac plexus/thymus, solar plexus/upper abdomen, naval and sacral plexus/pelvic nerves areas. Perhaps these nervous plexii do represent some of the physical aspects and coordinates of these ‘entities’. The highest ‘crown’ chakra represents integration of all experiential realities and is beyond the realm of jyotish or the chart which represents the components and units of experiences and opportunities and then what one does with all those building blocks leads to and represents the integration, hence that probably exists beyond astrology. The lights, sun and moon represent the vision and represent the agna chakra, the next planet, mercury represents the vishuddha, conceptually correlated with speech, communication, venus with its firm association with love, particularly unconditional love and compassion well represents the anahata chakra. Next comes mars which physically is well suited to represent the upper abdominal region where exists our metabolic machinery – the liver and pancreas for instance and the primary powerhouse for sustenance, i.e., manipuraka. The naval or swadhisthana is represented by jupiter. Swadhisthana is about assimilation, growth and reproduction, all being the forte of jupiter. The lowest chakra and the first one in order of activation is ruled by saturn which one can easily see being related with core survival and the very basic instincts of our existence. True to the nature of saturn, the life-energy lies dormant in the cave of saturn. The planets, therefore, in this model represent the physical coordinates for the six experiential levels or attributes of life, represented by the six chakras, from the lowest to the penultimate in the hierarchy of spiritual progress. At the next and less tangible (more subtle) level lie the rashis and without getting into whether planets came first or the rashis in this scheme or model I am describing, the six lower chakras in the mental realm are represented by the rashis, from ajna to mooladhara, are: Ajna - cancer and leo Vishuddha - gemini and virgo Anahata - taurus and libra Manipuraka - aries and scorpio Swadhisthana - pisces and sagittarius Mooladhara - aquarius and capricorn 235 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 (note the sequential order of the rashis in an ascending and descending manner). One may wish to further divide the odd and even signs based on lunar (left; even; female) and solar (right; odd; male) sides to coincide with the female lunar and male solar nadis or something even more complex distributions (based on gender and sam or visham lagna or savya/apasavya system; these will not be covered here, but the interested jyotishi is welcome to explore further). Finally, we come to the even more ‘distant’ and diffuse realm of the spiritual (for many of us, anyway) and here we find the nakshatras as representing the coordinates for the chakras. There are 27 nakshatras ruled by the 9 planetary indicators in three sequentially repeating sets. It is an important fact that the planetary attribution to the chakras is maintained in the three sets of indicators, so the stars ruled by sun and moon will represent the ajna, with those ruled by mercury, venus, mars, jupiter and saturn holding sway over the lower five chakras in this very order that is followed by the body, mind and spirit. The six nakshatras ruled by Rahu and ketu provide an additional set of coordinates based on the association they have with the rashis they are in. Planetary associations will not be important in this scheme (for instance Rahu joined by venus in virgo will represent mercury and therefore vishuddha chakra and not the domain of venus). This is not just to complete the tally but an indicator or pointer for the important area or chakra-related activity that must be paid heed to during this lifetime. For the anal amongst us, the combined list follows: Chakras Physical Mental Spiritual ajna (brow) moon, sun cancer, leo rohini, hasta, shravana krittika, uttaraphalguni, uttarashada Vishuddha (throat) mercury virgo, gemini ashelesha, jayestha, revati Anahata (Heart) venus taurus, libra bharani, Purvaphalguni, Purvashadha Manipuraka (Solar) mars scorpio, aries mrigashirsha, chitra, dhanistha Swadhisthana (navel) jupiter pisces, sagittarius purnarvasu, vishakha, purvabhadra Mooladhara (pelvis) saturn capricorn, aquarius pushya, anuradha, uttarabhadrapada The astrological consideration regarding stars belonging to ketu (ashwini, magha, moola) and Rahu (ardra, swati, shatbhisha) has been described several sentences ago (the nodes are surrogates for planets ruling the rashi of their placement in a chart). So what do we do with this ‘gem’ of gems of information, in a primer of astrology? Given that most of us would not likely attain yogic siddhis or exalted status in spirituality, is this only of academic interest (like some rare yogas that are simply going to remain teasers even if present in the charts of most of us)? Is yogic siddhi a one shot, one lifetime deal or is it something that one needs to prepare oneself over many many repetitions of the human drama? If you have accepted reincarnation as a belief based on truth, then the answer is obvious. In order to graduate, one must go through the lower grades and much if not all of that is learned in the lower grades is further refined and helps us pass in the higher grades, so that we may 236 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 ultimately graduate. It makes good sense. The chakras are where our lifeforce resides and works through, whether we are conscious of those or not. The life-force has three facets: the physical, mental and spiritual. The chakras are zones or if you prefer, switches that when activated enable us to illuminate different areas of the ensemble of creation and human experience and enable us to discover and enjoy the full spectrum of human reality. It is futile for us worlddwellers to imagine that any of us can live in the nascent realm of the spirit, or of the mind or even of the flesh. Should we attempt to do that, soon our lives will become increasingly meaningless and the life-force within will begin to shrivel up and result in ill health, insanity or worse. A balanced lifestyle is necessary for all of us, yogis and non-yogis alike. In order to attain balance, we must first seek to identify areas that are skewed in our charts, either overly strong or discernibly weak. Vimshopaka bala is the strength of planets based on the strength of planets in the vargas. In a sense it is an elaborate snapshot of the saptavargaja bala in a chart, with a system of weighting applied giving more weight to navamsha, for instance, etc. Vargas describe the different zones or areas of experience that we are expected to focus on, during this lifetime. Vargas that are strong and with prominent yogas and connectivities are the ones where the drama of life will proceed given a setting of least resistance. Vargas that are weak or ‘malefic’ would represent areas of challenge and where work needs to be done, regardless of its outcome. Saptavimsha or V-27 is essentially the intrinsic life-force varga and will indicate the schematic of flow of the life-force during this lifetime. These must be kept in mind when studying the spiritual status of a chart. Spiritual status, before someone gets confused, in my framework is a balanced distribution of energy in the P, M and S zones, or amongst the planets, rashis and nakshatras. One primarily studies these in the radix or rashi chart (and nakshatras of course) and the status in the V-27 and V-9 is particularly important since these two vargas connect the rashis with the asterisms as we have seen earlier. If a planet is very strong in a chart but its rashi dispositor or nakshatra dispositor is weak then it indicates that the natural tendency will be to drift to the physical manifestation of the chakra represented by the planet with a tendency towards ignoring the mental and spiritual aspects. Very simply, it is as if energy is diverted or usurped by the physical manifestation and away from the mental and/or spiritual. Having said that, I will immediately sound the caution that overzealous beginners should not jump to conclusions when they see something like this in a chart. The caution arises in my mind from the kind of questions I often get from beginners who love to focus on a given planet or combination and blissfully forget or overlook that there may be other influences on the mars in cancer in 7th that they have so happily tuned into and focused upon. Confusing as it might tend to get, if you do not blend the influences that befall the planet under your incisive aim and attention, you will end up in the ditch beside the highway of astrological readings, synthetically-speaking! If there is too much traffic for your mental peace, I am sorry but you will have to get used to it and be able to drive, if you wish to commute on the astrological highway ... if you want to be effective and helpful to others, and to yourself. Note which planet is strong in a chart, and which is benefic. Order the planets in these two ways: in order of strength and in order of beneficience. The strong ones are indicative of the chakras that would tend to be strongly expressed or avenues that one would tend to automatically gravitate towards. Then order the rashis accordingly. Rashis that are strong (by virtue of the strength of their lords) and benefic. Bhava bala can be used to aid in this. This will indicate the strength of the chakras in the mental realm. For most individuals that you will meet, these two are going to be the important areas and planes. Individuals, if they wish early on in life, have a degree of choice in selecting if they wish to go the easy way or choose the harder path (weaker indicators). It does not have to be all pain and drudgery. Unless such is the decree of earlier personal choices and one ends on the death row of karma. For those individuals, astrologers are 237 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 about as useful as a priest on the night before the gallows! But there is always hope, as long as one is ‘patient’. This being a primer, I will leave a lot unsaid, as homework for you to figure out and in doing so, understand it all that much better, hopefully a step better than I managed, in this lifetime. But, it would be so irresponsible of me to not even touch the spiritual realm. Are there some of us who cannot, must not touch the spiritual realm? The spiritual dimension of mankind is all too often misunderstood. Is it something that can only be entered after one is fully prepared through disillusionment, through penance and self-mutilation of all kinds to the body, mind and soul? If there is any reason for us to come back again and again in this mortal world, it cannot be for some masochistic instinct that is embedded in the granite of immortality of the human soul! Most of us raise babies with love and even when they turn out to be hurtful and sometimes grow up to be monsters, we cling on to their softer, more innocent days when even they evoked love in us and in others. It is those fleeting, brief moments of unconditional love we return to, even in our memory or what seems like imagination at times, that underlies all creation and can be described best as the spiritual reality. One cannot just decide that spiritual realm is where it is going to be for one to focus upon and get on with it. Most would do best by simply preparing for such and letting nature take its course. The best preparation is to keep reminding oneself that there is a core self and one needs to know and be in touch with the same all the time. This, if done consistently and consciensciously is all that is required and sufficient for that next big step. Astrology can help through knowing oneself better and working on the difference between the inner self (rashi) and outer self (arudha horoscope). It is not easy but needs to be done. 238 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 APPENDIX A: A MINI-GLOSSARY Most 'a's in the middle or end of a Sanskrit/Hindi word are pronounced as 'u' as in run. The 'a's followed by * are pronounced as 'A' in Argentina (or Ahhh), these represent a conjugated (sandhi) word resulting from conjugation of two 'a's as in Nava + amsha = nava*msha. Also, please note that often the North Indian and South Indians spell and pronounce the same Sanskrit term a bit differently. For instance, the south Indian jyotishi would say 'navamsa', while the north Indian would say, "navamsha" or even "navaunsha", atichara in north would become athichara in south, the sharper north Indian 't' becomes the softer 'th' in the south. These points though minor, can confuse someone not familiar with Hindi or Sanskrit. A*YA BHA*VA - the 11th house of earnings. ABHIJIT - the 28th nakshatra (star!) used by some north Indian astrologers. When this part of the zodiac is rising, it is considered a very auspicious time for initiating new ventures in electional or muhurta astrology. A*DHA*N - conception (horoscope or ascendant). ANTAR DASHA* - second subdivision of dasha system. ARI BHA*VA - the sixth house in a horoscope. ARUDHA LAGNA: The rashi or sign which is as far away from the rising sign or ascendant or lagna, as the lord of the first house is from the first house. In a chart with Cancer rising, if Moon the lord of ascendant is in Gemini (12th from Cancer), then the arudha would be in Taurus which is 12th from Gemini. ASHTOTTARI DASHA* - another lunar dasha system (less popular than good old vimshottari) and based on a 68 year cycle. ASHTAKVARG - a unique system of points-assignment based on position of planets in a horoscope for determining planetary strengths and for delineating transit effects. Ashtakvarg analysis goes even more deeper and in essence forms a valid and viable sub-system of vedic astrology in its own right. ATICHA*RA - accelerated (motion) planet. AYANA*MSHA - precession of equinoxes, the king-pin of converting tropical to sidereal longitudes. More heads have rolled in figuring this one than anything else in contemporary vedic astrology! BHA*GYA BHA*VA - the ninth house of luck. BHA*RYA* BHA*VA - the seventh house of spouse. In all fairness, the word means wife but is applicable to either sex. BHA*VA - house. BHAUM - Mars (the son of bhoomi or earth). BHUKTI - the first subdivision of vimshottari dasha. BRIHASPATI - Jupiter. BRIHASPATYA VARSHA - jovian year, goes in cycles of 60 years and starts with the first new Moon in tropical Aries each year. Very important in mundane astrology. CHANDALA: Outcaste, one who indulges in mean acts. CHANDRA - Moon. CHANDRA KUNDALI - lunar horoscope where the first house is the sign with the natal Moon. CHANDRA RASHI - natal Moon sign, held of great importance in India (of same importance as the sunsign in west). DAINYA YOGA - planetary combinations giving rise to poverty usually caused by evil conjunction of house-lords with the lords of 6th, 8th or 12th houses. DASHA* - direction or condition, planetary periods. 239 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 DASHA*MSHA - the tenth division of a rashi or zodiacal sign. The tenth harmonic. DEENA - humble DHANA BHA*VA - second house ruling over wealth. DRESHKA*NA - decanate. One third of each sign (10 degrees). DRISHTA GRAHA - aspected planet. DRISHTA* GRAHA - aspecting planet. It is all in the stars! DRISHTI - glance, aspect. GAJAKESHARI YOGA - Moon in an angular disposition (1,4,7,10) from Jupiter. Very favorable yoga for power and happiness. Quality v depending on the strength of the two planets, in which houses the combination occurs and whether the dashas of the two and related planet occurs in one’s lifetime. GRAHA - planet. GURU - Jupiter. HORA - division of sign into two halves. JAIMINI - propounder of the alternative system of vedic astrology. JA*TAKA - nativity, literally means 'one who is born'. JEEVA - Jupiter. Also a asterismal sub-system of vedic astrology which uses planetary rulership/disposition analysis. JYOTISH - the study of lighted bodies, astrology (and astronomy). JYOTISHI - astrologer. KA*LA SARPA YOGA - when all planets are on one side of the nodal axis (usually going from Rahu to Ketu, there is room for discussion here as some insist that the planets have to lie between Ketu and Rahu. People, people! KA*RAKA - a planet held as significator or executor for matters ruled by a house, often supersedes in importance to the actual lord of the house. Unlike house rulerships, ka*rakas remain constant for all horoscopes, e.g. Mars as karak for the 3rd house. KARMA BHA*VA - the 10th house of house. This is not the metaphysical or spiritual karma but the 9-5 that pays our rent. KEMADRUMA - No planet flanking the Moon sign. The unbalanced Moon leads to great misery and mental instability. Not to be taken too literally! KETU - the south node of Moon, a mathematical point of great impact in vedic astrology. KHALA YOGA - planetary combination for a con-artist or criminal. KHARA DREKKANA - The 22nd drekkana (decanate) from the ascendant (same as the decanate placed in the 8th house) has significance in matters of longevity, as does the 64th navamsha (9th harmonic) from the Moon, which is the same as the fourth navamsha sign from the navamsha sign that the natal Moon is placed in. KRURA (planets) - the cruel planets, such as, Sun, Ketu and Mars. KUNDALI - horoscope. LAGNA - ascendant, the first house. MAHA*PURUSHA YOGA - when a planet is exalted and in any of the angular signs/houses. The term means a great being. MA*NDI - the son of Saturn, a vicious mathematical point, that arises every day a certain number of hours after Sunset. Marks a period of great electional significance when any new or important ventures should not be started. MANGAL - Mars. Interestingly the word means auspiciousness and well-being. So Mars is not all bad?. MA*RAKA - lords of 2nd and 7th which are maraka houses and deal with the timing of death. MA*TRU BHA*VA - 4th house, represents one’s mother. 240 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 MOOLATRIKONA - a special area in the odd sign ruled by a planet (except Moon which does not rule over an odd sign and hence attains moolatrikona in the first three degrees of Taurus its exaltation sign). This is a very strong position for the planet to occupy in a horoscope. MRITYU BHA*VA - house of death, 8th. NA*DI - asterismal subdivision of a sign. There are different ways of slicing the pie. Up to 150 Divs. are possible. NAKSHATRA - 1/27th of the zodiac, each division ruled by a planet and containing 9 nava*mshas and forming the operating platform for vimshottari dasha. NASHTA KUNDALI - literally means destroyed horoscope. Operationally, deals with the rectification of incorrect and unknown birth times. NAVA*MSHA - Nonile or ninth harmonic, 1/9th of a sign. NEECHA - qualitatively weakened (malefic) planet in the sign of debilitation (opposite to exaltation). NEECHABHANGA RAJAYOGA - a set of conditions when a debilitated planet by virtue of its placement and association of relevant planets becomes capable of bestowing great riches and power by a reversal of weakness. In actual experience, the malefic edge of the neecha (debilitated) planet is reduced leading to more a qualitative improvement than quantitative improvement in strength. NIDHAN - death (horoscope or ascendant). NIRDHAN YOGA - combinations leading to poverty. PADA - division of lunar sign into 4 quarters, importance in transits. PA*RA*SHAR - considered the father of the most prevalent and popular system of vedic astrology. PEEDITA - planet in distress, usually due to combustion by Sun. PRASHNA - literally means 'question'. A system of horary astrology to answer individual queries. PUTRA BHA*VA - 5th house signifying progeny and creativity. Rahu - north node of Moon. RA*JASIKA (planets) - regal planets, Sun, Mars and Venus. RA*JAYOGA - one of several combinations signifying power and fame. RA*SHI - sign (also implies the Moon sign in popular parlance). RAVI - Sun. SAHAJA BHA*VA - 3rd house of coborns (siblings). SA*TTWIKA (planets) - pious planets, waxing Moon, Jupiter and arguably Mercury. SHANI - Saturn. SHUKRA - Venus. SOM - Moon. STAMBHANA - stationary planet (when reversing motion from direct to retrograde and vice versa, planets are considered too self-occupied to produce any effects to the native at this time). SURYA - Sun. SWAGRAHI or SWASTHA - planet in own house. TA*JAKA - a modified arabian system used by some in India, based on mathematically-derived interplanetary mid- and other points. TA*MASIKA (planets) - evil planets, Saturn, waning Moon, Rahu, Ketu, Mercury. TA*TKA*LIKA MITRA - temporary friend based on house disposition in a horoscope. TANA BHA*VA - 1st house (body) also known as Tanu bhav. UCHCHA - exalted planet, renders the qualitative expresson of a planet beneficial, regardless of intrinsic qualities. UPACHAYA - houses of growth and earning, 3,6,8,11. VAKRA (planet) - retrograde. Considered by some to be associated with disease and disorder, while bestowing benefic strength by others (including classics) 241 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 VARGOT-TAMA - a planet in the same sign and navamsha sign, held as important as one in its own sign. (See chapter on Navamsa for more on this topic). VARSHA KUNDALI - annual horoscope based on solar ingresses and returns and new Moons. VEDIC ASTROLOGY: A system of astrology propounded by the Aryans during the period when the Vedas (four major scriptural texts that describe the life and times of early Indians. VIMSHOTTARI DASHA* - the unique system of timing of events that assigns a 120 year cyclical pattern of planetary rulership based on a non-uniform progression of natal Moon. Further subdivided into Bhukti, Antara, Pratyantara, Sookshma and Pra*na dashas, the very fine divisions are of academic significance only due to variations between stated and actual times of birth and in the values of precession used, among other factors. VYAYA BHA*VA - 12th house of expenditure and loss. YOGA - planetary combination and association signifying specific good and bad things. There are about 500 major and thousands of minor combinations that exist in ancient vedic texts. 242 APPENDIX B: RECOMMENDED READING AND REFERENCE MATERIAL Books are wonderful! Though I grew up in India, and had the privilege of living in places like Varanasi teeming with astrologers and divinators and other interesting beings, most of my astrology education came from books. However, the more I read, the more I realized that the best and most detailed book was merely providing me with a few seeds. Seeds that I then sowed into the earthy bed of experience, through examining and applying what I learned to horoscopes of real people. Please do read books, magazines, netwisdom on astrology, but always go back to the bench and try to stay in touch with horoscopes. Years from now, you would agree that 25% of your education came from books or courses, but 75% or more of your learning would came from a practical bed of horoscopes and all those sleepless nights spent pondering over those. The following is not intended to be a complete or comprehensive list of available literature or even necessarily recommended by me personally. Omissions are not intentional and sometimes represent books that may not have been browsed by me. GENERAL AND CONTEMPORARY LITERATURE (AFA# refers to the AFA catalog): 1) Behari, Bepin (Ed. Kenneth Johnson), Fundamentals of Vedic Astrology, Vedic Astrologer's handbook I, Passage Press, ISBN 1-878423-09-6. Apparently, an 'Indian' edition of this now "difficult to find" but tremendously compact and wonderful book exists. 2) Behari, Bepin (Ed. Kenneth Johnson), Planets in the Signs and Houses, Vedic Astrologer's handbook II, Passage Press, ISBN 1-878423-10-X. 3) Braha, J.T., Ancient Hindu Astrology, AFA#B2722-034, ISBN 0-935895-00-0. 4) Braha, J.T., Western transits-eastern dasas, AFA#B3475-034. 5) Several books written by Frawley, available from Passage Press, one of these is incorporated in the popular jyotish program, Goravani Jyotish. 6) Raman, B.V. SEVERAL books available from AFA, 6635 S. Rural Road, P.O. Box 22040, Tempe, AZ 85285-2040. Tel. (602) 838-1751 FAX (602) 838-8293. 7) The Mountain Astrologer, June 1995 issue on Vedic astrology has wonderful articles and resource addresses etc. 8) Several books by Sumeet Chugh, on Yogini and Kalachakra dasha, professions and many more. 9) Predicting through Jaimini's chara dasha, by K.N. Rao, Vani graphics, Systems Vision, N. Delhi, 1995, 1996 10) Advanced techniques of astrological predictions, edited by K.N. Rao, Bharatiya Prachya Sansthan, N. Delhi, 1991, 1994 11) Hindu astrology lessons, edited by Richard Houck, ISBN 0-9641612-6-5, Groundswell Press, 1997. 12) The crux of vedic astrology-timing events, and The Upadesa sutra's of Jaimini by Sanjay Rath, Sagar Publications. 13) Subtleties of Medical Astrology by K.S. Charak, Systems Vision, New Delhi, India, 1996. #1 AND #3 ARE EXCELLENT OVERVIEWS OF VEDIC ASTROLOGY, AND ARE EXCELLENT BOOKS FOR BEGINNERS. SOME OF THE BETTER TRANSLATIONS OF THE ANCIENT SANSKRIT TEXTS: Two books that can keep a jyotishi occupied for many many years and must be studied: BRIHAT HORA PARASHARA SHASTRA. The magnum opus based on the teachings of Parashar Muni to Maitreya. Girish Chandra Sharma, Sagar Publications. A must for all students of Jyotish. Two volumes. 243 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 UTTARKALAMRITA. Translated by Dr. P.S. Sastri, Ranjan Publications, 16 Ansari Road, Darya Ganj, New Delhi 110002, India, Tele: 327 88 35. This is a book containing many innovative, thought-provoking techniques and topics. SARAVALI by Kalyan Varma, translated by Late R. Santhanam, 2 volumes AFA # V2514-034 and V2599-034. Excellent book on many aspects of vedic natal astrology. BHRIGU SUTRAM by Sage Bhrigu (of the Bhrigu samhita/nadi fame), trans. Dr. Gouri Shanker Kapoor, Ranjan Publications. This translation contains comment and quotes from other famous vedic texts and this increases the value of the presentation. And for the bibliophiles: Laghu Parashari Siddhant (a must) Phaladeepika Jataka Parijata Bhavartha Ratnakara Doctrines of Suka Nadi Jyotisharnavanitam Devkeralam (Chandrakala nadi) etc. Available from many publishers, including: R. Santhanam Associates, 9/1040 Govindpuri, Kalkaji, Post Box no. 4347, New Delhi 110 019, India. and Sagar Publications, Ved Mansion, 72 Janpath, New Delhi, 110 001, India. Tele (011) 332 0648. Email: sagarpub@del3.vsnl.net.in Some of these may be acquired from the publishers as well as from The Astrological Center of America. They have a website at http://www.astroamerica.com Also though not about Jyotish but of some interest: Cosmic Loom The New Science of Astrology by Dennis Elwell, Unwin Hyman (London, Sydney), ISBN 004-1330277, 1987. The truth about Astrology by Michel Gauquelin, Hutchinson &Company, London, ISBN 0 09 156581 2, 1983. The astrology Game, The inside story:The truth about astrology by Malcolm Dean, Nelson Forester and Scott, ISBN 0-919324-47-9, 1980. RESOURCES FOR BIRTHDATA: In addition to the birthdata included with this correspondence course, more data can be obtained from: 1) Lois Rodden who is famous for her Herculean efforts at bringing order into the chaos of birthdata has several books of birth data as well as publishes the serial DATA NEWS which is available from her. Lois 244 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Rodden, 11736 3rd Street, Yucaipa, CA 92399, U.S.A., Tele: (909) 797 6383. 2) IDEA Database (originated from Rodden-ISAR database), Astro Communications Services, 5521 Ruffin Road, San Diego, CA 92123, U.S.A., Tele. (800) 888-9983, (619) 492-9919, FAX (619) 492-9917. 3) The Steinbrecher Data Collection is available from D.O.M.E. Services, P.O.Box 46146, Los Angeles, CA 90046-0146, U.S.A. Tele.: (213) 851-9333. This collection can be sampled at http://www.un.org/Depts/icsc/vab/index.htm 4) The Arthur Blackwell Collection and The Mackey-Saunders Collection is available from Astrolabe, P.O.Box 1750, Brewster, MA 02631, U.S.A., Tele.: (800) 843-6682. 5) Compact data from Matrix Software, 315 Marion Avenue, Big Rapids, MI 49307, U.S.A., Tele. (800) PLANETS. 6) Penfield Collection, included with Goravani Jyotish software. 7) Zodiacal Zephyr's database at http://www.zodiacal.com/cgi-hts/htmlscript?hunt.hts and the list continues ... 245 APPENDIX C: BIRTHDATA FOR STUDY, RESEARCH AND PRACTICE 1. Adams; Evangeline Birth date: Feb 08; 1868 Birth time: 08:30 AM Time Std: LMT Place: Jersey City NJ Longitude: 74w04 Latitude: 40n44 Category: Astrologer Source: Autobiography "Bowl of Heaven" (B) Latitude: Category: Politician Source: "Synthesis and Counseling in Astrology" by: Noel Tyl 6. Arden; Elizabeth Birth date: Dec 31; 1886 Birth time: 11:20 AM Time Std: LMT Place: Toronto CAN Longitude: 79w22 Latitude: 43n39 Category: Entrepeneur Source: Dell Comment: Cosmetics 2. Alexander, Lamar Birth date: Jul 03, 1940 Birth time: 10:50 AM Time Std: CST Place: Knoxville TN Longitude: 83w55 Latitude: 35n58 Category: Politician 7. Austen; Jane Birth date: Dec 16; 1775 Birth time: 11:45 PM Time Std: LMT Place: Steventon ENG Longitude: Latitude: Category: Author Source: Lois Rodden 3. Ali; Mohammad Birth date: Jan 17; 1942 Birth time: 06:35 PM Time Std: CST Place: Louisville KY Longitude: 85w46 Latitude: 38n15 Category: Boxer Source: Am. Astrology & Steinbrecher q BC 8. Autism; Abby Birth date: Sep 20; 1986 Birth time: 10:15 AM Time Std: EDT Place: Berwyn Heights MD Longitude: 76w55 Latitude: 39n00 Category: Handicapped 4. Andrews; Julie Birth date: October 1 1935 Birth time: 6:00 am Time Std: WDT Place: Walton on Thames ENG Longitude: 0w10 Latitude: 51n30 Category: Actor Source: Biography 9. Autism; Boy D. Birth date: Aug 15; 1983 Birth time: 08:30 AM Time Std: EDT Place: Long Branch NJ Longitude: 74w00 Latitude: 40n18 Category: Handicapped 5. Arafat; Yassar Birth date: Aug 27; 1929 Birth time: 02:00 AM Time Std: Place: Cairo EGYPT Longitude: 246 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Place: Denver CO Longitude: 104w59 Latitude: 39n44 Category: Handicapped 10. Autism; Boy J. Birth date: Nov 28; 1988 Birth time: 08:04 AM Time Std: MST Place: Fort Collins CO 16. Autism; Goeff Birth date: Aug 04; 1980 Birth time: 08:32 AM Time Std: MDT Place: Portales NM Longitude: 103w20 Latitude: 34n11 Category: Handicapped 11. Autism; Boy S. Birth date: Nov 04; 1990 Birth time: 08:00 AM Time Std: 5W Place: Medellin Colombia Longitude: 75w35 Latitude: 6n15 Category: Handicapped 17. Autism; Graham Birth date: Nov 27; 1975 Birth time: 10:28 PM Time Std: EST Place: Owen Sound CAN Longitude: 80w56 Latitude: 44n34 Category: Handicapped 12. Autism; Carolyn Birth date: May 22; 1946 Birth time: 05:25 PM Time Std: AEST Place: Barnsley AUST Longitude: 151e33 Latitude: 32s00 Category: Handicapped 18. Autism; Helen Birth date: May 27; 1986 Birth time: 02:36 PM Time Std: AEST Place: Waratah AUST Longitude: 151e44 Latitude: 32s54 Category: Handicapped 13. Autism; Christopher Birth date: Feb 03; 1971 Birth time: 12:55 PM Time Std: AEST Place: Sydney AUST Longitude: 151e10 Latitude: 33s55 Category: Handicapped 19. Bach; Johann Birth date: Mar 31; 1685 Birth time: 09:30 AM Time Std: LMT Place: Eisenbach GER Longitude: 10e18 Latitude: 50n59 Category: Composer Source: Unknown 14. Autism; Corky Birth date: Jan 09; 1962 Birth time: 12:23 PM Time Std: AHST Place: Honolulu HI Longitude: 157w52 Latitude: 21n19 Category: Handicapped Source: Lois Rodden q BC 20. Bailey; F. Lee June 10; 1933 2:00 AM EST Waltham; MA 15. Autism; Darcy Birth date: Apr 08; 1987 Birth time: 08:00 AM Time Std: MDT 247 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Latitude: 34n01 Category: Actor Source: "Synthesis and Counseling in Astrology" by: Noel Tyl 71W14 42N23 21. Barclay; Olivia Birth date: Dec 12; 1919 Birth time: 08:43 PM Time Std: GMT Place: London ENG Longitude: 0w10 Latitude: 51n30 Category: Astrologer Source: Church of Light 25. Blackwell; Arthur Birth date: Nov 07; 1942 Birth time: 01:17 PM Time Std: EWT Place: New York NY Longitude: 73w57 Latitude: 40n45 Category: Astrologer Source: BC 22. Barnard; Christiaan Birth date: Nov 08; 1922 Birth time: 08:00 PM Time Std: EET Place: Beaufort West SA Longitude: 22e35 Latitude: 32s15 Category: Doctor Source: Penfield 26. Bosley; Tom Birth date: Oct 01; 1927 Birth time: 12:36 PM Time Std: CST Place: Chicago IL Longitude: 87w39 Latitude: 41n52 Category: Comedian Source: Gauquelin 23. Barrymore; Drew Birth date: February 22 1975 Birth time: 11:51 am Time Std: PST Place: Culver City CA Longitude: 118w25 Latitude: 34n01 Category: Actor Source: Lois Rodden (BC) Comment: Education: High school dropout Relations: Father: John Drew Barrymore; Jr.; great-uncle: Lionel Barrymore; grandfather: John Barrymore; Sr.; exhusband: Jeremy Thomas; current significant other: Eric Erlandson; guitarist for Hole 27. Brokaw; Tom Birth date: Feb 06; 1940 Birth time: 03:40 AM Time Std: CST Place: Webster Longitude: 97w31 Latitude: 45n20 Category: News Reporter Source: Am. Astrology 28. Bruce; Nigel Birth date: Sep 04; 1895 Birth time: 04:40 PM Time Std: LMT Place: Ensenada MEX Longitude: 116w37 Latitude: 31n56 Category: Actor Source: Steinbrecher q BC 24. Black; Shirley Temple Birth date: Apr 23; 1928 Birth time: 09:00 PM Time Std: PST Place: Santa Monica CA Longitude: 118w29 248 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Source: CSH 29. Buchanon, Pat Birth date: Nov 02, 1938 Birth time: 12:20 AM Time Std: EST Place: Mt. Vernon NY Longitude: 78w51 Latitude: 42n45 Category: Politician 34. Carter III; J.E. Birth date: Feb 25; 1977 Birth time: 08:41 AM Time Std: EST Place: Washington DC Longitude: 77w02 Latitude: 38n54 Category: President's Family Source: Newspaper Comment: Grandson of President Jimmy Carter 30. Bundy; Ted Birth date: Nov 24; 1946 Birth time: 10:35 PM Time Std: EST Place: Burlington VT Longitude: 73w12 Latitude: 44n02 Category: Murderer Source: Am Astrology 9/87 p30 35. Carter; (Jimmy) James Earl Birth date: Oct 01; 1924 Birth time: 07:00 AM Time Std: EST Place: Plains GA Longitude: 84w24 Latitude: 32n02 Category: President Source: Meany q BC Comment: #39 - Elected 11/2/1976 31. Cardin; Pierre Birth date: Jul 02; 1922 Birth time: 02:00 PM Time Std: Place: Balio di Coll ITA Longitude: 12e15 Latitude: 45n40 Category: Designer, cosmetics Source: Steinbrecher q BC 36. Carter; Amy Birth date: Oct 19; 1967 Birth time: 08:26 AM Time Std: CDT Place: Plains GA Longitude: 84w24 Latitude: 32n02 Category: President's child Source: Dell 32. Carnegie; Andrew Birth date: Nov 25; 1835 Birth time: 06:00 AM Time Std: LMT Place: Dunfermline SCO Longitude: 3w27 Latitude: 56n04 Category: Millionaire Source: Sabian Symbols 37. Carter; Billy Birth date: Mar 29; 1937 Birth time: 12:30 AM Time Std: CST Place: Americus GA Longitude: 84w13 Latitude: 32n03 Category: President's Sibling Source: BC Comment: Brother of Jimmy Carter 33. Carson; Johnny Birth date: Oct 23; 1925 Birth time: 07:14 AM Time Std: CST Place: Corning IA Longitude: 94w44 Latitude: 40n59 Category: Comedian 249 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 43. Chopra; Deepak Birth date: Oct 22; 1946 Birth time: 03:45 PM Time Std: IST Place: New Delhi INDIA Longitude: Latitude: Category: Doctor, changed from western medicine to ayurveda, Maharshi's disciple Source: Mountain Astrologer Magazine Comment: Author of Quantum Healing; Perfect Health and Ageless Body; Timeless Mind 38. Carter; C. E. O. Birth date: Jan 31; 1887 Birth time: 11:01 PM Time Std: GMT Place: Parkstone ENG Longitude: 2w20 Latitude: 50n47 Category: Astrologer Source: Obit in Am.Astrology 8/74 (A) Comment: 10:55 pm birth in Poole Oorset ENGdied 10/4/68 4pm LondonName is Charles 39. Carter; Lillian Birth date: Aug 15; 1898 Birth time: 02:00 PM Time Std: LMT Place: Richland GA Longitude: 84w40 Latitude: 32n05 Category: President's Mother Source: Dell 44. Churchill; Sir Winston Birth date: Nov 30; 1874 Birth time: 01:30 AM Time Std: LMT Place: Woodstock ENG Longitude: 1w15 Latitude: 51n45 Category: Politician Source: Church of Light 40. Carter; Rosalynn Birth date: Aug 18; 1927 Birth time: 06:00 AM Time Std: CST Place: Plains GA Longitude: 84w24 Latitude: 32n02 Category: President's Wife Source: BC 45. Clark; Marcia August 31; 1953 12:35 PM PDT Oakland; CA 122W16 37N49 Leading public prosecutor on the murder trial against OJ Simpson, then TV host/author 41. Cash; Johnny Birth date: Feb 26; 1932 Birth time: 07:30 AM Time Std: EST Place: Pine Bluff AR Longitude: 92w01 Latitude: 34n13 Category: Singer Source: Mother 46. Clinton; Bill Birth date: Aug 19; 1946 Birth time: 03:44 AM Time Std: CST Place: Hope AR Longitude: 93w36 Latitude: 33n40 Category: President Comment: #42 -Elected 11/6/1992 42. Carlos Casteneda Dec 25 1925 1:45 PM EST Cajamarca Peru 7S10 78W31 47. Clinton; Hillary Rodham Birth date: Oct 26; 1947 Birth time: 08:00 PM Time Std: CST 250 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Place: Metuchen NY Longitude: 74w22 Latitude: 40n33 Category: Magician Source: "Synthesis and Counseling in Astrology" by: Noel Tyl Comment: 7:02 am EDT per Lois Rodden Place: Chicago IL Longitude: 87w39 Latitude: 41n52 Category: President's Wife Source: Astrological Association Newsletter of Sept/Oct 1992 48. Close; Glenn Birth date: Mar 19; 1947 Birth time: 02:12 PM Time Std: EST Place: Greenwich CT Longitude: 73w38 Latitude: 41n02 Category: Actor Source: Lois Rodden Comment: Movies: Fatal Attraction; Dangerous Liaisons Education: William and Mary College Relations: Ex-husbands: Cabot Wade; James Marlas; Fiancé: Steve Beers; kids: Annie (with producer John Starke) 52. Cronkite; Walter Birth date: Nov 14; 1916 Birth time: 06:00 AM Time Std: CST Place: St. Joseph MO Longitude: 94w50 Latitude: 39n46 Category: News Reporter Source: Unknown 53. Cuomo; Mario Birth date: Jun 15; 1932 Birth time: 09:30 AM Time Std: EDT Place: Queens NY Longitude: 73w52 Latitude: 40n43 Category: Politician Source: Am. Astrology 49. Conan Doyle; Arthur Birth date: May 22; 1859 Birth time: 04:55 AM Time Std: LMT Place: Edinburgh SCO Longitude: 3w11 Latitude: 55n57 Category: Author Source: Church of Light 54. Curie; Pierre Birth date: May 15; 1859 Birth time: 02:00 AM Time Std: LMT Place: Paris FRA Longitude: 2e20 Latitude: 48n52 Category: Scientist Source: Unknown 50. Connery; Sean Birth date: August 25 1930 Birth time: 6:05 pm Time Std: WDT Place: Edinburgh SCO Longitude: 3w13 Latitude: 55n57 Category: Actor Source: BC 55. Curtis; Jamie Lee Birth date: Nov 22; 1958 Birth time: 08:37 AM Time Std: PST Place: Santa Monica CA Longitude: 118w29 Latitude: 34n01 Category: Kids of Celebrities Source: Biography 51. Copperfield; David Birth date: Sep 16; 1956 Birth time: 06:02 AM Time Std: EST 251 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Source: Unknown Curtis; Jamie Lee Profile: Actress Birthdate: November 22; 1958 Birthplace: Los Angeles; California Sign: Sun in Sagittarius; Moon in Aries Education: Choate; University of the Pacific Relations: Parents: Janet Leigh and Tony Curtis; husband: Christopher Guest; kids: Annie 60. Dickinson; Emily Birth date: Dec 10; 1830 Birth time: 11:46 PM Time Std: LMT Place: Amherst MA Longitude: 72w31 Latitude: 42n23 Category: Author Source: AFA 56. Descartes, Rene Mar 31; 1596 2:00 AM GMT Le Haye, France 0W05 47N42 61. Diller; Phyllis Birth date: Jul 17; 1917 Birth time: 01:00 AM Time Std: CST Place: Lima OH Longitude: 84w06 Latitude: 40n44 Category: Comedian Source: Lockhart q her 57. DeVito; Danny Birth date: Nov 17; 1944 Birth time: 10:20 AM Time Std: EWT Place: Longitude: 74w02 Latitude: 40n13 Category: Actor Source: Am. Astrology Comment: Extremely short & dark 62. Disraeli; Benjamin Birth date: Dec 21; 1804 Birth time: 05:30 AM Time Std: LMT Place: London ENG Longitude: 0w10 Latitude: 51n30 Category: Politician Source: Gauquelin 58. Diana; Princess Birth date: July 1, 1961 Birth time: 7:45 pm Time Std: GDT (BST) Place: Sandringham ENG Longitude: Latitude: Category: Monarch Source: Mother 63. Domingo ; Placido Birth date: Jan 31; 1941 Birth time: 09:00 PM Time Std: GMT Place: Madrid SPA Longitude: 3w41 Latitude: 40n24 Category: Tenor Singer Source: Unknown 59. Dickens; Charles Birth date: Feb 07; 1812 Birth time: 11:59 PM Time Std: LMT Place: Portsmouth ENG Longitude: 1w05 Latitude: 50n48 Category: Author 64. Donahue; Phil Birth date: Dec 21; 1935 Birth time: 11:25 AM Time Std: EST Place: Cleveland OH 252 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 69. Evans; Linda Birth date: Nov 18; 1942 Birth time: 07:06 AM Time Std: EWT Place: Hartford CT Longitude: 72w41 Latitude: 41n46 Category: Actor Source: Dell 9/85 q her astrologer Longitude: 81w42 Latitude: 41n30 Category: Talk Show Host Source: BC 65. Duke; Patty Birth date: Dec 14; 1946 Birth time: 10:39 PM Time Std: EST Place: NY Longitude: 73w45 Latitude: 42n39 Category: Actor Comment: Manic Depressive. Sexually abused by guardians 70. Fiedler; Arthur Birth date: Dec 17; 1894 Birth time: 08:00 PM Time Std: LMT Place: Boston MA Longitude: 71w04 Latitude: 42n22 Category: Band Leader Source: Penfield 66. Dylan; Bob Birth date: May 24; 1941 Birth time: 09:05 PM Time Std: CST Place: Duluth MN Longitude: 92w07 Latitude: 46n47 Category: Singer Source: Am. Astrology 71. Field; Sally Birth date: Nov 06; 1946 Birth time: 04:23 AM Time Std: PST Place: Pasadena CA Longitude: 118w08 Latitude: 34n08 Category: Actor Source: Am. Astrology - Apr '90 67. Einstein; Albert Birth date: Mar 14; 1879 Birth time: 11:30 AM Time Std: LMT Place: Ulm GER Longitude: 10e00 Latitude: 48n24 Category: Scientist Source: "Synthesis and Counseling in Astrology" by: Noel Tyl Comme 72. Fonda; Bridget Actress Birthdate: January 27; 1964 Birthplace: Los Angeles; California Sign: Sun in Aquarius; Moon in Cancer Education: New York University Relations: Father: Peter Fonda; mother: Susan Brewer; grandfather: Henry Fonda; aunt: Jane Fonda; boyfriend: Eric Stoltz 68. Ellis; Havelock Birth date: Feb 02; 1859 Birth time: 08:15 AM Time Std: LMT Place: Croydon Surrey ENG Longitude: 0w06 Latitude: 51n22 Category: Author Source: Sabian Symbols 73. Forbes; Steven Birth date: Jul 18; 1947 Birth time: 01:35 AM Time Std: EDT Place: Morristown NJ Longitude: 74w29 Latitude: 40n48 253 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 74. Freud; Sigmund Birth date: May 06; 1856 Birth time: 06:30 PM Time Std: LMT Place: Frieberg GER Longitude: 18e09 Latitude: 49n38 Category: Psychologist Source: Family Bible 79. Gauquelin; Michel Birth date: Nov 13; 1928 Birth time: 10:15 PM Time Std: GMT Place: Paris FRA Longitude: 2e20 Latitude: 48n52 Category: Suicide Source: LMR Comment: commited suicide on the night of May 18/19 1991 75. Gandhi; Rajiv Birth date: Aug 20; 1944 Birth time: 08:11 AM Time Std: IWT Place: near Poona BOMBAY INDIA Longitude: 72e40 Latitude: 18n58 Category: Politician Source: K. Barret q his astrologer 80. Glenn Jr; John H. Birth date: Jul 18; 1921 Birth time: 04:00 PM Time Std: CDT Place: Cambridge OH Longitude: 81w35 Latitude: 40n02 Category: Astronaut Source: CSH 76. Gandhi; Sonia Birth date: Dec 09; 1946 Birth time: 09:30 PM Time Std: Place: Lusiana ITA Longitude: 11e30 Latitude: 45n30 Category: Source: Bordoni q BC 81. Gorbachev; Mikhail Birth date: Mar 02; 1931 Birth time: 08:11 AM Time Std: Place: Krasnogvardejskoje RUSSIA Longitude: 41e31 Latitude: 45n41 Category: Politician Category: Politician, economist 82. Greene; Liz Birth date: Sep 04; 1946 Birth time: 01:01 PM Time Std: EDT Place: Englewood NJ Longitude: 73w59 Latitude: 40n54 Category: Astrologer 77. Gates, Bill Birth Date: Oct 28; 1955 Birth time: 9:56 PM Time Std: PST Seattle, WA. 78. Gauquelin; Francoise Birth date: Jun 19; 1929 Birth time: 04:00 AM Time Std: MET Place: Neuchatel SWI Longitude: 7e54 Latitude: 45n49 Category: Scientist Source: Lois Rodden 83. Hall; Arsenio Birth date: Feb 12; 1956 Birth time: 03:18 AM Time Std: EST Place: Cleveland OH Longitude: 81w42 Latitude: 41n30 254 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Longitude: 86w48 Latitude: 33n31 Category: Actor Comment: Formerly one of "Charley's Angels" Category: 84. Harrison; Rex Birth date: Mar 05; 1908 Birth time: 05:00 AM Time Std: GMT Place: Huyton ENG Longitude: 2w51 Latitude: 53n24 Category: Actor Source: Am. Astrology 89. Jackson; Michael Birth date: Aug 28; 1958 Birth time: 09:00 PM Time Std: CDT Place: Gary IN Longitude: 87w20 Latitude: 41n36 Category: Rock Star 85. Hope; Bob Birth date: May 29; 1903 Birth time: 06:36 PM Time Std: GMT Place: Eltham ENG Longitude: 0w10 Latitude: 51n30 Category: Comedian Source: Unknown 90. Johnson; Claudia (Lady Bird) Birth date: Dec 22; 1912 Birth time: 04:00 AM Time Std: CST Place: Marshall TX Longitude: 94w23 Latitude: 32n33 Category: First Lady Source: 2001: The Penfield Collection 86. Hubbard; L. Ron Birth date: Mar 13; 1911 Birth time: 02:01 AM Time Std: CST Place: Tilden NB Longitude: Latitude: Category: Cult Leader Source: Church of Light 91. Johnson; Don Birth date: Dec 15; 1949 Birth time: 10:30 PM Time Std: CST Place: Flat Creek MO Longitude: Latitude: Category: Actor Source: JUPITER magazine Jan/Feb 1990 87. Jackson; Jesse Birth date: Oct 08; 1940 Birth time: 09:00 AM Time Std: CST Place: Greenville SC Longitude: 82w24 Latitude: 34n52 Category: Politician Source: Biography 92. Johnson; Lyndon Baines Birth date: Aug 27; 1908 Birth time: 04:18 AM Time Std: LMT Place: Johnson City TX Longitude: 98w25 Latitude: 30n17 Category: President Comment: #36 - Elected 11/3/1964 88. Jackson; Kate Birth date: Oct 29; 1948 Birth time: Time Std: CST Place: Birmingham AL 93. Jones; Marc Edmund Birth date: Oct 01; 1888 Birth time: 08:37 AM 255 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 98. Leary, Tim Nov 22; 1920 10:45 AM Springfield, MA LSD -- freedom of soul guru -- suicidal death Time Std: CST Place: St.Louis MO Longitude: 90w11 Latitude: 38n37 Category: Astrologer Source: Church of Light 99. Lee; Bruce Birth date: Nov 27; 1940 Birth time: 07:12 AM Time Std: PST Place: San Francisco CA Longitude: 122w26 Latitude: 37n47 Category: Actor Source: BC 94. Jung; Carl Birth date: Jul 26; 1875 Birth time: 07:32 PM Time Std: GMT Place: Kesswil (Basil) SWI Longitude: 9e20 Latitude: 47n36 Category: Psychologist Source: Exact time unknown 100. Lee; Christopher Birth date: May 27; 1922 Birth time: 02:45 PM Time Std: WDT Place: London ENG Longitude: 0w10 Latitude: 51n30 Category: Actor Source: Biography 95. Kaye; Danny Birth date: Jan 18; 1913 Birth time: 05:30 AM Time Std: EST Place: New York NY Longitude: 73w59 Latitude: 40n46 Category: Comedian Source: Penfield 101. Leno; Jay Birth date: Apr 28; 1950 Birth time: 02:03 AM Time Std: EST Place: New Rochelle NY Longitude: 73w47 Latitude: 40n55 Category: Comedian, talk show Source: BC Comment: Hosts NBC's Tonight show. 96. Koresh; David Birth date: Sep 15; 1947 Birth time: 10:25 AM Time Std: Place: Houston TX Longitude: 95w22 Latitude: 29n46 Category: Cult Leader, mass suicide 97. Lange; Jessica Birth date: Apr 20; 1949 Birth time: 11:00 AM Time Std: CST Place: Cloquet MN Longitude: 92w28 Latitude: 46n43 Category: Actor Source: Steinbrecher q BC Comment: Acted in Rob Roy and King Kong 102. Leo; Alan Birth date: Aug 07; 1860 Birth time: 05:49 AM Time Std: LMT Place: Westminster Eng Longitude: 0w09 Latitude: 51n30 Category: Astrologer Source: from "Esoteric Astrology" (A) 256 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Longitude: 28e47 Latitude: 31s35 Category: Activist Source: McEvoy q BC Comment: Noel Tyl in Considerations Magazine states 8:45 LMT 103. Lincoln; Abraham Birth date: Feb 12; 1809 Birth time: 06:54 AM Time Std: LMT Place: Hodgenville KY Longitude: 85w45 Latitude: 37n33 Category: President Source: "Women Lincoln Loved" by William E. Barton 1927 pp 81-85 "sun-up Comment: #19 - Elected 1860 108. Masters; William Howell Birth date: Dec 12; 1915 Birth time: 07:20 PM Time Std: EST Place: Cleveland OH Longitude: 81w42 Latitude: 41n30 Category: Physician Source: "Synthesis and Counseling in Astrology" by: Noel Tyl Comment: Masters & Johnson clinic in St. Louis MO 104. Llewellyn ; George; Birth date: Aug 17; 1876 Birth time: 04:18 AM Time Std: LMT Place: Swansea Wales Longitude: 3w57 Latitude: 51n38 Category: Astrologer Source: Church of Light 109. Mehta; Zubin Birth date: Apr 29; 1936 Birth time: 02:50 AM Time Std: IST Place: Bombay IND Longitude: 72e09 Latitude: 18n58 Category: Composer Source: Penfield 105. Longacre; Celeste Birth date: Apr 10; 1951 Birth time: 02:30 AM Time Std: EST Place: Nashua NH Longitude: 71w28 Latitude: 42n45 Category: Astrologer Source: McEvoy q BC 110. Minelli; Liza Birth date: Mar 12; 1946 Birth time: 07:58 AM Time Std: PST Place: Los Angeles CA Longitude: 118w15 Latitude: 34n04 Category: Singer Source: CSH Com 106. Maclaine; Shirley Birth date: Apr 24; 1934 Birth time: 03:57 PM Time Std: EST Place: Richmond VA Longitude: 77w27 Latitude: 37n33 Category: Actor Source: Church of Light 111. Mitford; Jessica Birth date: Sep 11; 1917 Birth time: 04:30 AM Time Std: GDT Place: Gloucester ENG Longitude: 2w15 107. Mandela; Nelson Birth date: Jul 18; 1918 Birth time: 03:00 PM Time Std: LMT Place: Umtata SA 257 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Category: Military Source: Family Bible Latitude: 51n52 Category: Author Source: McEvoy q BC 117. Pauling; Linus Birth date: Feb 28; 1901 Birth time: 07:26 AM Time Std: PST Place: Portland OR Longitude: 122w41 Latitude: 45n31 Category: Scientist Source: Church of Light 112. Moore ; Dudley Birth date: Apr 19; 1935 Birth time: 06:30 PM Time Std: GDT Place: London ENG Longitude: 0w10 Latitude: 51n30 Category: Actor Source: Grady q him 118. Pavarotti; Luciano Birth date: Oct 12; 1935 Birth time: 01:40 AM Time Std: CET Place: Modena ITALY 113. Moore ; Roger Birth date: Oct 14; 1927 Birth time: 01:00 AM Time Std: GMT Place: London ENG Longitude: 0w10 Latitude: 51n30 Category: Actor Source: Penfield 119. Penfield; Marc Birth date: Nov 08; 1942 Birth time: 06:58 PM Time Std: CST Place: Chicago IL Longitude: 87w39 Latitude: 41n52 Category: Astrologer Source: Rodden q him 5/78 rectified (A) 114. Morrison; Al July 8; 1916 12:15 AM Little Rock; Arkansas astrologer, died 28 May 1995 120. Perot; Henry Ross Birth date: Jun 27; 1930 Birth time: 05:34 AM Time Std: CST Place: Texarkana TX Longitude: 94w06 Latitude: 33n26 Category: Entrepeneur Source: Gauquelin 115. Parton; Dolly Birth date: January 19 1946 Birth time: 12:05 am Time Std: CST Place: Little Pigeon River TN Longitude: 83w38 Latitude: 35n46 Category: Singer Source: Penfield 121. Poitier, Sidney Birth date: Feb 20, 1927 Birth time: 09:00 PM Time Std: EST Place: Miami FL Longitude: 80w11 Latitude: 25n47 Category: Actor 116. Patton; George Birth date: Nov 11; 1885 Birth time: 06:38 PM Time Std: PST Place: San Marino CA Longitude: 118w06 Latitude: 34n07 258 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- Source: "Synthesis and Counseling in Astrology" by: Noel Tyl © All rights reserved, since 1980 Place: Urbino ITA Longitude: 12e38 Latitude: 43n44 Category: Artist Source: Am. Astrology 122. Presley; Elvis Birth date: Jan 08; 1935 Birth time: 04:35 AM Time Std: CST Place: Tupelo MS Longitude: 88w43 Latitude: 34n16 Category: Rock Star Source: CSH 127. Rajneesh; Birth date: Dec 11; 1931 Birth time: 05:13 PM Time Std: Place: Gadarawra IND Longitude: 78w04 Latitude: 22n55 Category: Religious Source: Unknown 123. Presley; Lisa Marie Birth date: Feb 01; 1968 Birth time: 05:01 PM Time Std: EST Place: Memphis TN Longitude: 90w02 Latitude: 35n08 Category: Kids of Celebrities Source: Newspaper 128. Redgrave; Lynn Birth date: May 08; 1943 Birth time: 08:15 AM Time Std: Place: London ENG Longitude: 0w10 Latitude: 51n30 Category: Actor Source: Q HER 124. Presley; Priscilla Birth date: May 24; 1945 Birth time: Time Std: EDT Place: Brooklyn NY Longitude: 73W56 Latitude: 4ON38 Category: Actor Comment: Married at 9:41 am in Las Vegas 129. Christopher Reeve (Superman) Sep 25, 1952 3:30 AM EDT +4:00 New York 40N45 073W57 The accident was in Charlottesville, VA 38N01 078W30, but no date or time. But, if I'm reading this correctly his Pluto/DSC line is very close to there. 125. Proust; Marcel Birth date: Jul 10; 1871 Birth time: 11:30 PM Time Std: LMT Place: Paris FRA Longitude: 2e20 Latitude: 48n52 Category: Author, homosexual Source: Gauquelin 130. Reynolds; Burt Birth date: Feb 11; 1936 Birth time: 12:10 PM Time Std: EST Place: Lansing MI Longitude: 84w33 Latitude: 42n44 Category: Actor Source: Q HIM 126. Rafael; Birth date: Apr 05; 1483 Birth time: 09:30 PM Time Std: LMT 131. Roberts; Jane Birth date: May 8 1929 Birth time: 11:27 pm 259 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- Time Std: EDT Place: Albany NY Longitude: 73w45 Latitude: 42n39 Category: Author of Seth series (channeler) Source: Mother © All rights reserved, since 1980 Birth date: Feb 01; 1947 Birth time: 11:51 AM Time Std: EST Place: Wilmington DE Longitude: 75w33 Latitude: 39n45 Category: News Reporter Comment: Died Oct 24; 1984 132. Rockefeller Jr; John D. Birth date: Jan 29; 1874 Birth time: 10:00 AM Time Std: LMT Place: Cleveland OH Longitude: 81w42 Latitude: 41n30 Category: Tycoon Source: Penfield 137. Schwarzenegger; Arnold Birth date: Jul 20; 1947 Birth time: 04:10 AM Time Std: CED Place: Thalersee AUSTRIA Longitude: 15e27 Latitude: 47n05 Category: Actor Source: "Arnold" by: Wendy Leigh; pg 10 133. Rockefeller Sr; John D. Birth date: Jul 08; 1839 Birth time: 11:59 PM Time Std: LMT Place: Richford NY Longitude: 76w12 Latitude: 42n23 Category: Tycoon Source: Penfield 138. Shields; Brooke Birth date: May 31 1965 Birth time: 1:45 pm Time Std: EDT Place: New York NY Longitude: 73w57 Latitude: 40n45 Category: Actor, went back to school, role model Source: Biography 134. Sagan; Carl Birth date: Nov 09; 1934 Birth time: 05:05 PM Time Std: EST Place: Brooklyn NY Longitude: 73W56 Latitude: 4ON38 Category: Scientist 139. Smart; Pamela Birth date: Aug 16; 1967 Birth time: 03:18 AM Time Std: EDT Place: Coral Gables FL Longitude: 80w16 Latitude: 25n45 Category: Murderer Source: q her 135. Sanders; Colonel Harlan Birth date: Sep 09; 1890 Birth time: 02:30 PM Time Std: CST Place: Otisco IN Longitude: 85w40 Latitude: 38n33 Category: Entrepeneur, KFC Source: stargazer 140. Spielberg; Steven Birth date: Dec 18; 1946 Birth time: 06:16 PM Time Std: EST Place: Cincinnati OH Longitude: 84w27 Latitude: 39n09 Category: Director 136. Savitch; Jessica 260 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- Source: "Synthesis and Counseling in Astrology" by: Noel Tyl © All rights reserved, since 1980 Time Std: PST Place: Vancouver BC Longitude: 123w07 Latitude: 49n16 Category: Astrologer Source: McEvers q her 141. Springsteen; Bruce Birth date: Sep 23; 1949 Birth time: 10:50 PM Time Std: EDT Place: Freehold NJ Longitude: 74w17 Latitude: 40n16 Category: Rock Star Source: Gauquelin 146. Taylor; Elizabeth Birth date: Feb 27; 1932 Birth time: 07:56 PM Time Std: GMT Place: London ENG Longitude: 0w10 Latitude: 51n30 Category: Actor Source: "A Time For Astrology" by: Jess Stearn 142. St. James; Susan Birth date: Aug 14; 1946 Birth time: 08:39 PM Time Std: PST Place: Los Angeles CA Longitude: 118w15 Latitude: 34n04 Category: Actor Source: Am. Astrology (Mar 85) 147. Tucker; Presley Tanita Birth date: Jul 05; 1989 Birth time: 02:09 PM Time Std: EDT Place: Nashville TN Longitude: 86w47 Latitude: 36n10 Category: Kids of Celebrities Source: Newspaper 143. Streep; Meryl Birth date: Jun 22; 1949 Birth time: 08:05 AM Time Std: EDT Place: Summit NJ Longitude: 74w22 Latitude: 40n43 Category: Actor Source: Steinbrecher q BC 148. Walesa; Lech Birth date: Sep 29; 1943 Birth time: 12:00 PM Time Std: Place: Popowo POL Longitude: Latitude: Category: Politician Source: Unknown 144. Streisand; Barbra Birth date: Apr 24; 1942 Birth time: 05:08 AM Time Std: EWT Place: Brooklyn NY Longitude: 73W56 Latitude: 4ON38 Category: Singer Source: "Synthesis and Counseling in Astrology" by: Noel Tyl 149. Walters; Barbara Birth date: Sep 25; 1929 Birth time: 06:50 AM Time Std: EDT Place: Boston MA Longitude: 71w04 Latitude: 42n22 Category: News Reported Source: Francis McEvoy q BC for year but NOT THE TIME! Time is from CSH who had wrong year. 145. Sullivan-Seale; Erin Birth date: Nov 09; 1947 Birth time: 07:21 AM 261 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- Comment: 1976 was her worst year. Moved to ABC from NBC. © All rights reserved, since 1980 Category: Politician Source: His mother to Yaroslav koryakov / letter to Nick Campion Comment: Butka is near Talitsa. Birth time is 16:30 - 17:00 LT or 11:30 to 12:00 GMT. 150. White; Vanna Birth date: Feb 18; 1957 Birth time: 02:35 PM Time Std: EST Place: Conway SC Longitude: 79w03 Latitude: 33n51 Category: TV Personality Source: Autobiography Comment: Hostess on Wheel of Fortune 154. Bhagwan Rajneesh December 11, 1931 05:13 PM Gadawara, India 155. Mircea Eliade March 13, 1907 5:00 AM Bucharest, Romania 151. Winfrey; Oprah Birth date: Jan 29; 1954 Birth time: 07:50 PM Time Std: Place: Kosciusko MI Longitude: Latitude: Category: Actor 156. Muktananda May 16, 1908 5:11 AM Dharmasthala, India 157. Kriyananda May 19, 1926 07:00 AM Teleajen, Romania Rabindranath Tagore May 07, 1861 04:02 AM Calcutta, India 152. Winkler; Henry Birth date: Oct 30; 1945 Birth time: 12:51 PM Time Std: EST Place: New York NY Longitude: 73w57 Latitude: 40n45 Category: Actor Source: BC Comment: Fonzi 158. Ram Dass April 6, 1931 10:40 AM Boston, MA 153. Yeltsin; Boris Birth date: Feb 01; 1931 Birth time: 11:30 AM Time Std: GMT Place: Butka Longitude: 63e30 Latitude: 57n00 159. (Satya) Sai Baba November 23, 1926 6:26 AM IST 77E45 14N15 262 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 BEGINNING A JOURNEY ON A NEVER-ENDING PATH by Rohiniranjan Prelude: Unlike many other jyotishis and astrologers, my achievements are modest at best. I do not say this to put on a ‘modesty’ act, but to simply be honest. I am very humbled and somewhat baffled by the love, adoration and trust that I have received from those who have approached me for advice or instructions. Astrology was never meant to be my primary focus in life and at times this has been difficult to explain that to friends and admirers. I was destined to spend this lifetime, not searching for teachers and gurus but for solutions and answers, that would satisfy myself and others, however flawed the perceptions of mine and of these others might be. To this end, I have always been privileged to identify and remember the perceptual and conceptual flaws that many who have taken a different approach in their exploration of the human experience. There was always a need imposed on me, which I view as a karmic protection, to keep astrology from becoming a power-trip or cause for getting too absorbed in the politics and mechanics of it, leading to a warped view of the Lotus that beckons one’s soul to it, without doing anything to hide the murk, the sludge that lies between me at the shore and It. But enough of that! My first brush with jyotish was a disaster! I was about fifteen and had already spent a couple of years dabbling in palmistry that had drawn me to itself in a most unusual manner. I was brought up in rather modern, scientific surroundings and did not experience a lot of traditional Hindu cultural upbringing that is often taken for granted for someone growing up in India. There was no one in my immediate family who could have introduced me to occultism, although I had heard stories about my grandfather – who lived far away and whom I met for the first time when I was about 18. I had heard that he was interested in homeopathy and occultism (he did séances and auto writing, etc. which he had given up after some scary experiences!). I still vividly recall how I was absolutely taken by a small pocket book written by one Cheiro, a penname used by one Count Louis Hammon (I came to learn later). I soon found out that he had written several books on palmistry and one giving some of his prophetic predictions which I never managed to lay my hands upon. After Cheiro’s books came a few more, in English and Hindi, and then I managed to read a book by one Cmt. De Saint Germain who opened a new dimension in palmistry for me, way beyond Cheiro could. However, I was beginning to feel frustrated with my lack of intuitive abilities which it seemed were essential for making palmistry tick! A childhood friend with whom I shared many pleasant hours discussing occultism, and philosophy was beginning to dabble in jyotish and enticed me into trying it, as well. Jyotish, at first seemed too cerebral and too calculation-based. Moreover it had a rather complex structure which V.A.K. Ayer’s “Everyday Astrology” (hope I am recalling the title correctly) simply did nothing to make astrology comprehensible or me less apprehensive about. After a couple of weeks of intense frustration, I gave up on ever being able to understand this complex subject. A year later, I found a western book named The Dictionary of Astrology, which had an abridged ephemeris and a very lucid and non-threatening style of presentation. I went through the book with great ease and at the end of the exercise even managed to draw up my own chart for the first time in my life (my parents did not believe in astrology and no horoscopes had been erected for myself or my siblings. With some knowledge and the basic lingo under my belt, I approached “Everyday Astrology” again, this time with a lot less timorosity and lo and behold – jyotish was miraculously not that difficult any longer! Timing is everything, as they say; I was fortunate to find out that a series of books written by one Professor Raman existed and using my very meager allowance I acquired some of his books, gradually one by one. The learning curve was very steep but not as insurmountable as it had appeared during my first encounter. My experience with astrologers was limited and almost entirely negative. I found them evasive and defensive, if not always superstitious, 263 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 generally ill-read, often haughty and insecure and unsure inside which was shielded by their scholarly demeanor and their engaging in drama most of the time and seemingly oblivious of the problems that astrology and astrologers faced. If they got something right, they made all efforts to deny and forget the rest of the 70% of their output which was often way off. Their general lack of sincerity and of transparency – which sadly continues to plague many astrologers and teachers of astrology – felt abhorrent and I was quite happy to go my merry way even though the way of being self-taught was very difficult and frustrating at times. Looking back, I am glad I did it this way and would recommend this approach to any and all. Being on one’s own in the long and weary path of jyotish at first glance does seem to have its downside. When confusions arise or the half-said cryptic statements in translated and original texts make less than perfect sense or worse and raise conflicting thoughts -- then what is one to do? On the other hand, having a guru is no guarantee, of course, because of the nature of astrology in which a rigid pattern or combination of factors does not always apply verbatim in all cases. But at times, a teacher can be quite helpful. The same conclusion or perhaps a better conclusion can be reached if one is prepared to spend time and energy and try to test out the combinations in a series of charts to see if the astrological rule withstands the test of reality. At this point one faces a big problem which used to loom even larger in my younger days: absence of reliable and readily available horoscopic data! A good teacher can provide this very useful service and can serve as a repertoire of good quality birth data. Only in recent times have people began to keep good records, though. Also, some significant bodies of charts (such as Lois Rodden’s Databank and IDEAISAR collection, TAEGAR collection, PENFIELD collection) are becoming readily available (though at a substantial cost), so there is really no need for the loner to lament about the lack of good data. Although software packages tout and make claims about their ‘research’ tools, what is available in most programs is less than adequate. Perhaps someday the programmers would consult a researcher and together would bring about a tool that really carries out research and is helpful to researchers. Until then, it is not at all a waste of time if tyro and pro alike, set a goal for themselves to study at least one chart in great detail daily, for one’s education. If one sees a single chart in details daily (and it can take a significant amount of time, a couple of hours on an average per chart) then they would be mastering 365 charts in one year and over 20 years would have seen in great depth close to 7000 charts! Impressive as this huge number might sound, it represents only a miniscule percent of the population of human beings at a given instant. It is true that in astrology there are patterns that repeat but with so many nuances and permutations and combinations once all factors are taken into account that a resume boasting of having seen 7000 charts is not really all that impressive. It is a long journey, in other words, guru or no guru! Given my circumstances which include the blessing of not having to earn a living by astrology and due to a certain degree of mobility throughout life, much of my astrology, particularly in the last decade or two, had been conducted in a relatively direct contact-free manner as opposed to the typical face to face setting where a lot of astrological and non-astrological factors come into play and impressive readings often entirely attributed to astrology are not exclusively based on astrological interpretation! Having been forced to read ‘cold’ has quite suited my temperament and added a dimension to my abilities. I will recommend to any beginner that they should try to read based on only the birth data to build confidence in their own ability as well as to chart the capabilities of astrology. With a little organization and dedication, internet can provide such opportunities aplenty and also is a good source for learning by doing, in addition to a convenient low cost way of building a database of one’s own. While it is quite illuminating to read articles and books written around political figures and celebrities, many of these dazzling interpretations and welltouted “effective” rules fail when tested in the “field”. If 98% of the charts you are going to see in your life come from regular, common people, would it not make sense to learn your ropes through using that very cohort of individuals for your astrological education? And these people abound in the Internet. You will 264 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 be surprised to see how helpful, how forthcoming they are with very personal details of their life – something that no book or teacher can provide but which are the most important learning tools and aids for you as future astrologers. You must work hard at gaining their trust, obviously, and you must abide by the strictest professional and ethical code of conduct. Being the faceless milieu that internet is, you must exercise caution regarding the quality of information that you are receiving. Quantity often runs counter to quality and it is easy to run into sources of misinformation, as well, some provided accidentally or carelessly while others maliciously too. This teaches one to be cautious and prudent and one avoids hastiness, checks out data more carefully and learns to pick out discrepancies in charts and other details and such caution is a valuable asset to any astrologer. Once in a while, one also runs into a swarm of “Ask the astrologer of this week” or more directly known as “gimme a reading” crowd. People approach astrologers with a variety of reasons for readings. There are those that are really at the end of the rope and looking for helpful advice. Some of these are really in need for a friendly shoulder for counsel. Then there are those that have a bit of a narcissistic flair and want you to tell them something more that the 101 jyotishis before you had not told them or sometimes just to hear again (and again ...) what many have told them about their exalted hamsa yoga or whatever. Some are marginally interested in jyotish, academically, and become quite skilled at posing a request for reading in the garb of technical curiosity. Other than gaining an ability to identify such tendencies, there is not much help that you can provide to these people. Some astrologers prefer to ward them off by one of many ways while others politely oblige and move on. It is a delicate decision because you don’t want to judge hastily and shun someone who genuinely needs help. There are also those that I call fence-sitters. These individuals are quite materialistic but also have begun to sense the importance of being spiritual and actually would love to be highly spiritual at the same time without giving up their security blankets. Some have taken mantras and meditate every other day but in reality are only going through the motions of spiritual rituals. Nothing is wasted of course but what they expect may not be achieved in this lifetime. These tend to look at astrology as a spiritual aid and indeed are fully convinced that that is what it is supposed to be. They would ask you about the type of spiritual practice that would best suit their charts or the deity that they should worship for maximum and accelerated ascension. They want to carry over concepts of total quality management and business efficiency into the field of spiritual progress! What can you paltry astrologer do or say to make them see the light? I have been often approached by such individuals who ask me to give them the best way of becoming rich and pious at the same time. I ask these kinds of individuals for a fee! Often, the response is very materialistic: Would I guarantee my readings, would I be able to tell them from their chart how many legs their dog has or if they have a red or yellow car! Many never get back to me – obviously to my loss! Perhaps someday they would get the message and look at themselves – hopefully not too reluctantly -- as spiritual beings trying so hard to climb out of the sweet and sticky molasses of materialism! Who can blame them for wanting to have their cake and eat it too at the same time at this early stage of growth? Then there are those that are simply testing the waters. Testing astrology and testing you as an astrologer particularly if it costs them nothing but costs you in time and energy. Nothing wrong with all this bit of game playing and a bit of drama, I suppose. I find it most useful to be simply responsive to these with utmost sincerity and I treat them as examiners that God sent to me for testing my wakefulness in matters astrological. I learn if I make mistakes and they learn if I do not. There are too many rather stern, somewhat rigid grooves and paths that have been created in the universe of jyotish. There would be many more like these coming across our path as we progress. It is not required to adopt such a demeanor and perhaps it would help you and the individual you are reading for to show the 265 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 impermanence of it all and to treat karma as a threat to the ego but not to the soul. And to show that the illusion of control that we all crave and think we exercise is like the leash that allows the goat its freedom of movement around the central pillar it is tied to. One will also run into individuals who are interested in astrology as an intellectual pursuit – for them it is a stimulating discipline that has enough logical links and uncertainties built into its framework to invoke discussions and to engage in endless mental calisthenics. There is always room for providing a fresh and new view, a reinterpretation of things as they stand. This sometimes develops into a battle of wits and showmanship but then as they say, “to each his own!” In all fairness, at times, true gems do emerge from this kind of engagement and through this style of looking at things with a fresh eye, so it pays to not close one’s eyes and mind to this kind of exchange without getting dragged into it emotionally. All the dazzle and sensationalism aside, much of astrology and astrological discussions would appear to the aware observer to be a rehashing of topics and views. Over time, old material finds new readers and so there is a lot of recycling that goes on in jyotish – some of it even visible in the so called ‘classics’. In more modern times, with the ‘net’ becoming tighter and its reach wider, material at times gets translated and disseminated with due acknowledgment and sometimes even clandestinely from one language to another (so, what is new?) and the word spreads around and that is what matters in the final analysis. After all, the pioneers who truly can claim to hold copyrights to jyotish are long gone! Jyotish is an all absorbing discipline. It first takes over your mind into its hold and then your soul. Even those who are primarily intellectually drawn to it – if they are observant – soon realize that human destiny is not as straight forward as a table of proportional logarithms. One notices discrepancies – gaps between what jyotish rules and laws insist must happen and what actually happens! If one persevers, honestly and sincerely, soon horoscopes emerge in front of one’s observant eyes in which the traditional and published astrologic fails, with no usual excuses such as questionable birthtimes, ayanamsha discrepancy (a perenneal favorite), house vs sign, 360 vs 365 vs 327 day dasha periods, even use of less obvious or less commonly used dashas do not help. These cases cross one’s desk whether one is doing postmortem (more correctly retrospective or after the fact) studies or while predicting -- if one is born with a strong 3rd house (an inside joke for jyotishis!). These ‘outliers’ are disturbing and shake the foundations of faith and blessed is the jyotishi that finds these because these bring to one humility, bring to one the sense of incompleteness about what is known, at this time, about jyotish. These stimulate one to not rest on one’s laurels and to keep looking. Experienced and revered contemporary jyotishis, teachers and writers who do not let go of saadhna and japam are wise because they have realized the limitations of astrologic and fortify their armament and toolkit by adding superior cognitional help through their spiritual activities and practice. It in no way reduces their effectiveness as jyotishis nor reduces the role that jyotish (astro-logic) must play in their practice. They have realized that astrology is about divination and divination is one bird that needs two wings, logic and intuition. Without BOTH the sets of wings, it can only flap pitifully on one side and go round in circles as a bird with one set of wings removed shall! This was taught to me by a very wise astrologer by the name Charles Bowling many moons ago when I was a section leader in jyotish on compuserve new age forum. Over the years I am beginning to analyse my own way of “analysing” and I really admire the ability of individuals who can lay down all the steps so clearly and logically. There was a time not so long ago when I could do so to my satisfaction too. My basic methodology has not changed but I find it increasingly difficult to capture the steps as clearly after a full and involved reading (as opposed to a focused but limited examination in response to a technical query from a student). The closest I can describe my personal process is that astrological factors become obvious as they shimmer against a dark background like points of light. The intense ones and the less intense ones -- and the weighting is getting 266 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 less describable too. Even this process that I am describing is not purely visual (as my light-based analogy might imply) but at different levels of perception. It is becoming increasingly difficult to be able to comprehensively lay down the entire matrix. Yes ... there is a definite sense of loss (compared to earlier) but it is a process thing. I think the product is better and improved and I would rather not go back to the old days! Over time, confusingly and continuingly more so in future, there would emerge all kinds of experts, teachers, institutions, schools and certifying bodies in all forms of astrology and particularly jyotish. The question will always remain about the accreditation of some of these accreditating and examining bodies themselves! The positive spin on all this is that there is now growing a minor degree of semblance of organization in the field that hopefully will continue in future. When all is said and done and the dust settles down, in the karmabhoomi of jyotish ultimately each jyotishi will find him/herself alone with the jaatak; and see him/herself as an oracle who must strive to look with his mind and soul deeply into a natural phenomenon between something almost tangible: the periods and cycles of astrological bodies and patterns and their mysterious and mystical linkage with the destinies of human beings in their surroundings. This is the part of jyotish that requires that one suspend anxiety and all type ‘A’ behavior and apply oneself to the saadhanaa whole heartedly while managing to keep one’s false pride and ego aside. This is what truly leads one to the “illuminating” and glowing hall of jyotish where one journey ends so that another may begin leading one even higher towards yet another spiritual pinnacle. (c) 2000, Rohini Ranjan /Crystal Pages 267 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 A CLOSE LOOK INTO AN EXAMPLE CHART Dear friend of jyotish, Thank you very much for supporting jyotish through acquiring this offering and possibly the accompanying text and audio CD as well. Your support and contributions will go a long way in helping us and others in carrying out activities aimed at promoting and disseminating information about jyotish and in providing research and other services to others. In this file you will find some of the horoscopic charts that can be used with this text. A short report also follows including a collection of yogas etc. that a typical software with patternidentifying/matching capability produces. This is included not only to demonstrate why yogas should not be used haphazardly, randomly and in an ad hoc manner as is done by most individuals on or off web, but also brings out the richness of indications and tips these yogas and arishtas provide and therefore must be considered, intelligently, of course and not like a parrot would! Overall, this is not a typical reading and therefore it must not be treated so. A proper reading is something that is best done in a setting where a discussion is followed by feedback and a short or long follow-up between the astrologer and nativity client. Such a service is timeconsuming and therefore can be expensive. Should you wish to explore into your own personal inner signature, a reliable and gentle local astrologer would be the best bet so you can sit down and discuss in a normal two-way communication mode which is the best way to get a reading, with adequate followup and clarification that is conveniently possible in only such a setting. Though readings can be quite expensive, often they are worth the cost for individuals studying astrology. It is also a good way to find someone who can help in the eventual studies and serve as a mentor and perhaps source of astrological data. This may not be always the case as some consultants are not willing to engage in a teacher-student relationship which can be demanding on time and energy. But who knows you may be lucky enough to find someone who likes to teach and instruct. Best wishes for a successful life as an astrologer, Rohiniranjan 268 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- 269 © All rights reserved, since 1980 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 CPJyotish Primer example chart discussion: General: The example nativity was born on January 27, 1964 at 3:45 AM PST (GMT - 8) in Los Angeles. The coordinates for the city are 118W14 longitude and 34N03 latitude. We use a value of ayanamsha very close to what is also known as Yukteshwar, which is very similar to the value adopted as Raman ayanamsha, with a minor correction. This gives for the time of this nativity at birth Scorpio or vrischika rising. The navamsha at the time rising is Aquarius or kumbha. I have a matrix of charts in front of me, these include the rashi, navamsha, jaimini padas, chara karakas, vimshottari, chara dashas, shadbala, vimshopakabala, samudaya ashtakavarga and a table which shows me the placement of planets, their strengths, location in a sign that gives an idea about their dignity, the ishta/kashta, the final dispositor, their avasthas, etc. We will not discuss all of those things, today. If you have not looked at the materials provided and have come to this file first or maybe after the introductory file, it is understandable that some of the terms used here do not make sense and confuse you. Hopefully, this will motivate you to go back to the primer and study that well before returning to this file again. A few times of to and fro like this will reinforce the information in your understanding and it will become a good learning exercise, getting less and less frustrating as you do the repetitions. This is the very very absolute basic and any serious student should not have too much difficulty with this, after a few times of reading and listening. The most important thing in a chart is the personal indicator. There are several personal indicators in a chart. In this chart the lagnesha mars, the navamsha lagnesha shani or Saturn, the lord of arudha Jupiter, the atmakaraka moon are especially important. The strongest planet in the chart by shadbala is Saturn and the planet with highest vimshopakabala is Jupiter. These indicate the planets whose lessons one has learned more or less and which now form her strengths and the strategies represented by these planets would be something she would naturally tend to use or fall back upon in times of crises. This can be good and not so good at times. Not so good, because one may tend to overuse these tried and true strategies and patterns and gradually over time, become less likely to use other techniques that are more challenging but which lead to one’s growth. These less-used strategies in a chart would be represented by the weaker planets. These are sun and moon in this chart and also the ones that are isolated in the chart, ones with no association, no aspects, etc. 270 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 In some charts the final dispositor ends up being one or two planets. These planets tend to be the ones that often represent areas and strategies where literally the buck stops, in your life. In this chart Saturn is final dispositor for sun, mars, Venus, and itself while Jupiter is the final dispositor for moon, mercury, itself, Rahu and ketu. The arudha falls in the 5th house. This house is important in her life and with it, one must look at the atmakaraka. The arudha house, its lord and their relationship with the atmakaraka often defines the purpose in life. their relationship with the bhratrikaraka describes the urge to make that task or karma happen and fructify and their relationship with the amatyakaraka would indicate the support of others that one will get in this endeavour. The gnatikaraka indicates the obstacles and strings that pull one back, away from one’s karma. Each of these charakarakas would need to be studied regarding their nature and roles and state of activity. This gives a fuller account of their intrinsic and manifest nature (nature vs nurture kind of) and how their roles will be played out in ones life. This is important to consider. Often people focus too much on sign-based factors also known as dignity, such as exaltation, own sign, friendly sign. These are important but describe the situations in which the planet will express its signature. The balas would indicate the intrinsic strength or force with which the signature will be expressed but the awasthas etc actually influence what will be expressed. Even a genius when an infant can only express so much and a strong person, a world-class wrestler or soldier can fight only so hard when he is old. There are times and awasthas when a malefic is appeased and rather not be bothered with making trouble. On the other hand, a benefic may find it difficult to bring about its full potential beneficence at certain times. Actually, the arrangements of these factors are quite logical and one must spend some time thinking and understanding and incorporating these factors in ones cognitive logical framework when examining a chart for consideration of yogas or arishtas, etc. At the same time, I must caution, against laying too much emphasis on any SINGLE factor and ignoring the rest. Like people, evil is not evil all the time or for everyone and the benefic is not unconditionally helpful or good either. To tease out the shades of meanings of these considerations, the sages have given us all these factors in jyotish. There will be instances when even after weighing in all these factors and considerations, a chart simply won't make sense. Perhaps we are missing something there, or perhaps we are using the wrong chart. Rectification of birthtimes is an area that must be entered with caution. Using vimshottari or any other dasha to do a retroactive analysis of a chart and making the dasha fit the events in past is a popular practice. However, it is not very often that the planets give results in 271 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 dashas in a literal manner and this can make predictions go wrong. Then why should it work the same way in reverse? Now if one is using several dasha, and all factors described here and otherwise known in jyotish and the events seem to fit through several orientation points or viewpoints, then there is more weight in such evidence. It takes time and effort to be able to do that. Bottomline: tweak times of births and epochs with caution and not recklessly. Remember, angels never rush in ....! In the example chart, Scorpio rises with Jupiter and Saturn aspecting the lagna, from their own and moolatrikona signs respectively. On the one hand, this represents a good presence, and generally good health, but it also indicates that the nativity is born into surroundings where she would not have to start from scratch, and would inherit good and strong beginnings in life. It is notable that lagnesha is exalted in 3rd house with lord of 10th, sun. The fact that sun is weak in shadbala and hemmed between its staunch enemies, ketu on one side and Saturn on the other, would leave its mark on the nativity's achievements. Despite strong and favorable influences and some excellent breaks in life, one would not be able to achieve excellence or prominent success in life for a significant period of time. When we come into a situation like this, we should immediately look at other factors that support or negate such indications. Notice that the 10th lord in navamsha is placed in Gemini in navamsha with Gulik. Again, this is not an entirely positive situation, since, though in trikona, lord of 10th is in 8th from its house and is with Gulik. However, its dispositor in navamsha, mercury is with exalted Saturn, aspected by Venus the lord of 9th. Moon and sun together (amavasya) aspect the 10th. Moon is lord of 6th in navamsha and low in navamsha paksha bala, hence negative overall. Navamsha overall does not support a very consistently strong career overall in the long run. We must also look at the dashamsha. Here, the lord of lagna and 10th is Jupiter which is placed in 4th (in D-10 or V-10 as dashamsha is often called) with ketu. Rahu is in the 10th house. Photography, movies, seem to be the areas of success. Conjunction of lagnesha and dashamesha in the 4th (a kendra) aspecting the 10th is a good sign but ketu is also present and this indicates that the individual will not quite live up to her potential or better stated to the expectations from her by others. When we look at how others see us, as indicated in one of the chapters, we must look at the padas. The padas of 1st, 2nd, 3rd and 8th are placed in the fifth house. There is a mystery surrounding the 'persona'. Some would say that this is heightened by the Scorpio rising and the fact that the 10th pada is placed with 12th pada in the 8th house. One would not be able to fathom what is going on in her love life (12P) and professional life (10P). When the 10th lord is not strong, and as in this case is associated with the 3rd house and with lagnesha, the individual would have to work hard, very hard and there could be many missed opportunities. The role models would be hard to live up to. Role models are indicated by the 9th house in rashi, navamsha and dwadashamsha charts. In this case lord of 9th in rashi is moon, which is of average strength and in 8th with Rahu. In navamsha, exalted Saturn is in 9th aspected by Venus, the dispositor and the lord of 5th and 8th is placed in the 9th. In dwadashamsha, lord of 9th is placed in 2nd house in own sign, Jupiter aspects the 9th from 3rd. Despite strong role models, the individual 272 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 probably was trying hard to not ride on their backs and wanted to create a niche for herself which in some ways she did. When looking at charts of those who are celebrities or prominent, public figures for a short or long time during their life, it pays to take a look at their saptavimshamsha chart. In many ways, this serves as a capsule summary of ones strength gained over the journey of soul through lifetimes. Here, Sagittarius is rising with mars and Gulik, the dispositor of V27 lagna is Jupiter which is in the ninth in leo with sun and moon. When inherent malefics rise in saptavimshamsha, the soul is ready to be passionate and it signals a time of preparation and hard work, and not so much a time when fruits are ripe for one to relish. The lifetime is also for learning and spiritualization and not so much for material comforts. This latter is further supported by the situation in the 9th house in V27. Navamsha and rashi generally give indication of one's physical beauty, with benefics indicating feminine beauty and well-endowed malefics imparting a seductive quality to one's looks and presentation. The presence of mercury, ketu and aspect from moon on the second house in rashi indicates one who will have pleasing looks and generally considered beautiful. In navamsha, Aquarius rises with lord Saturn in exalted sign with mercury and aspected by Venus. Again, overall, these ensure good looks and good health. The person lost her parents and their harmony through their divorce, early in life. In the rashi, the 9th and 4th, father and mother are somewhat afflicted. Fourth is quite strong, but the lord of 9th is in the 8th with Rahu. Lord of 8th is in 2nd house (family) so certainly the areas in life are not in perfect shape but not overly adverse, nor are the two lords mutually. The situation in navamsha is that both 4th and 9th are ruled by Venus which is in the 3rd house, aspecting the 9th and receiving the aspect of exalted Saturn and lord of 8th and 5th. The 5th house in navamsha contains mars and Gulik and therefore the aspect of mercury or its association is not overly helpful. Navamsha therefore is somewhat better at showing the disharmony between parents. Then we look at the dwadashamsha which is taken to represent the specific details about parents. Here we note that the ninth is hemmed between sun and Gulik, the fourth is between Jupiter and Rahu. Jupiter is the lord of fourth and placed in 12th from its house, though aspecting the 9th. The two lords, Venus and Jupiter are in 2/12 from each other. Venus lord of 9th is in 2nd in its own house. The rift is there but it did not create negative situations materialistically for the nativity. She got the best that money and influence can buy in terms of personal life, schooling and enjoying life as a child and then later. Despite long and many affairs, which remain very private overall for the nativity, she finally married a person who was 50 when she was around 39. The dasha was ME-Me-ve in vimshottari and TAU-Leo in chara (Parashara) or ARI-sag (Rao). Parashara's Light gives the two options for calculating Chara dasha. In this case, the former seems to line up with the event better, because Taurus is in 7th house, leo contains darapada as well, taurus falls in the 10th house from the darapada. For the vimshottari, mercury is in Venuses nakshatra and is placed in 2nd house, Venus is in 4th house with strong darakaraka who happens to be Saturn. The age difference is obviously due to Saturn and not due to 273 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 mercury. Please note that Venus the lord of 7th is in vridhdhawastha, old age. However, this is just an additional factor and not to be taken as the be all end all when you come up with an 'old' Venus again! Movies made during 1992-1994 were commercially successful, however the one released in 1992 brought a lot of accolades. This happened during the dasha of Saturn and Jupiter. Saturn is in moolatrikona in 4th aspecting fully the 10th. It is placed in the nakshatra of exalted lagnesha placed in the 3rd with sun the lord of 10th and aspecting the 10th. Jupiter is in own sign in 5th in the nakshatra of mercury in 2nd. Saturn was transiting over the lagnesha and 10th lord then (Capricorn) while Jupiter moved from 9th to 11th houses during that year. These transits were significant in bringing her to the limelight. In chara, Leo-Scorpio (Parashara) Gem-lib/sco (Rao) were operating during 1992. For this chart, the correlation with both the calculation choices exists: Leo is the 10th house and contains the pada for 7th house (an indicator of fame and others coming to know of you, limelight). Scorpio is the lagna and contains the 4th pada and in aspect with the 8th house which contains the 10th pada. For the Rao calculations, Gemini holds the 10th pada (but also the 12th pada) while Scorpio holds the lagna etc. (see above). Obviously, one has to dig this a bit further to see which one works more consistently in different charts. The matter is not settled, as far as I am concerned. Then one will need to predict and see which one works better. Past correlations, as is being done in this case, is just the first step when testing these things. Then there are other dashas and charts that can be studied and this can become quite complicated and confusing for the beginner, for whom this primer is intended. I just want to sensitize the reader to the possibilities and not as much decide for them at this point in time. Currently, the period of Mercury and Jupiter is operating (Feb 20, 2005 to May 29, 2007). Mercury is in 2nd house with ketu, Jupiter is in 5th house in own sign. This is a period when again something significant is likely to bring the nativity back to limelight. It is tempting to say that since 2nd and 5th are involved, perhaps a family-related issue or a child; however, given the age, that seems to be less likely. So, would this be an adopted child, or perhaps a brain-child, a creative project that will come to fruition and to the knowledge of the world? Taurus chara is in progress (Parashara) or Aries as per KN Rao's method as given in PL 6.0. So, will it be the 7th house or the 6th house where the next drama will play itself out? Aries being the 6th house, being in 10th kendra from the 6th pada in 9th -one would think that the matter will not be easy and perhaps face some challenges and enmity of others. On the other hand, if taurus is operating (Parashara), then it would involve the 7th and 10th house. The 9th pada in 7th house and 7th pada in 10th house, again point to a positive influence a spiritual step ahead, and one that will be played in public view (7P). Tau-Gemini currently operates (P) and Saturn is currently transiting over the 8th house, the moon and 10th/12th pada. There is turmoil going on within the soul. Restlessness has begun already. As Jupiter moves over the 11th (Gulik) this will bring about further movement. Soon Saturn will move into cancer and then Jupiter moves into lagna in September 2006. The project would perhaps progress during the next year or two and emerge with Jupiter entering the first house. Let us watch what happens. 274 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 If this were a regular person, there would be questions in three areas: education, profession, family (marriage and kids). For education, one sees 2nd, 4th and 5th and in case of postgraduate or higher education, the ninth house. Mercury is in 2nd house with ketu, Jupiter in own house in 5th and 9th lord is in 8th with Rahu. Saturn and Venus are in the 4th house. Given the nature of all planets being predominantly benefic (Venus, Jupiter, mercury, even ketu) one can say that arts, liberal arts, languages are the areas of education that she would experience. Due to the 'status' of the planets, particularly Jupiter and Saturn, one can say that the education was of a fine order, in good institutions, particularly with Saturn dasha running from age 10 to 29 covering the period of education and early work. The potential was there to be a good student as Saturn with Venus in such a configuration makes one disciplined at work and a hard worker which she is known to be during her working years. She probably had a really good time, some would say 'wild' times at school and college. Higher education is probably not something she went for given the state of the ninth lord. Her methods were deliberate and plodding and she was not exceptionally quick at learning. Presence of Rahu in the 10th in dashamsha, and 10th lord Jupiter in 4th with mercury and ketu fits well with one taking a career in movies with the ability to adapt to different roles and to slip into other people's personalities, which is what actors do. The 3rd house and mars interestingly show up strongly in the chart of many performers. One needs to be able to communicate, must have the energy and ability to make efforts to do that. In the rashi chart, 10th lord and 1st lord unite in the 3rd with aspect over the 10th while the 3rd lord is strongly aspecting the 10th in company of Venus. The third lord is strongly hemmed between swagrahi Jupiter and exalted mars/10th lord combination. These indicate success in the area of communication, entertainment and generally a somewhat subdued and underplayed performance, always leaving a bit to the imagination, always leaving the audience with the impression that there is more that was right there under the skin -- adequate but just a bit of under-performance. That there was more energy where it came from. In matters of children, Jupiter the natural karaka is placed in 5th house. Jupiter is also the lord of 2nd and 5th house. By itself, this should give children (despite what karako bhav nashaya crowd say!). The nativity does not have children, yet. Presence of ketu and mercury (lord of 11 and 8th) in 2nd and Gulik in 7th from 5th house and the karaka and lord of 5th house is not a good indication for the nativity having her own children. Gulik and mars are present in navamsha 5th and Rahu in 2nd therein is a negative indicator for one having children. In the saptamamsha 5th lor is in 4th with Saturn (Aquarius). Saturn by itself even when strong does not give many children or any, readily. Overall, the area of children is not too strong in this chart, although there are many good planets involved which may lead to the individual leaning more towards adoption or taking care of children indirectly through foundations, etc. 275 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Yogas for the example chart from Standard Classics in Jyotish: The following are intended to give you a flavour of some of the commonly used and in some cases important yogas that are present in the example chart. The best way is to use these as study-aids and then go back to the chart a nd see if in y our opinion – based on wh at you have studied in this CD library, and you r other learn ings – you agree or disagree with these effects actually fructifying or not. This is not so much an exercise in testing your predictive accuracy but for you to develop the analytical-synthetic frame of mind that will be your sole ally when you are facing a chart in a blind manner. Do not worry too much about being right or wrong and just focus on the process of deriving bottom lines, given a multitude of information and weighted factors – the essence of jyotish! Musala Yoga If Lagna is in a Sthira sign and several planets also in Sthira signs then the effects of Musala yoga can be felt. One born in this Yoga is proud, learned, wealthy, liked by ruler, famous, of stable nature, and blessed with several sons. He/she is trustworthy, has stability and durability, is fixed and determ ined. However, the person might be obstinate, unable to take quick decisions and might have difficulty adapting to change. Sankhya Pasha All planets distributed over 5 houses in the Yoga chart. Th e person has a large fam ily, is adept in work, skilful in earning wealth, crafty, impolite, fond of dwelling in forests, having numerous drawbacks. Shasha Saturn in Kendra, exalted or in ow n sign. Mah apurusha Yoga The person is of m edium height, slim waist, high set teeth, beautiful legs and a fast but regular gait. The com plexion is dark. Th ere is an attraction to jungles, forts, and other odd places. The person is brave and cruel, with roving eyes and a desire for the possessions of others. Being devoted to the mother the person looks after his/her guests with devotion. The person is a commander of an army or a leader of a group, village or a town. The person is competent, wealthy and learned, and keen to point out the faults of others. Excessively fond of the sexual act the person associates with other people's spouses. An adept in metallurgy, and the science of chemicals. Death at age of 70. Gaja-Kesari Jupiter in a Kendra from Moon. Look out for another Yoga texts dealing with the particular version of this Yoga. The person is illustrious, overpowering, virtuous, wealthy, intelligent, scholarly, of royal bearing and enjoys lasting fame. Gaja-Kesari Jupiter 10th house from M oon. Yoga Th e person w ill have a very favorable career, attains a dignified position and wealth. There could also be strong idealism and spiritual pursuits. Mansagari, maintains that a person with this Yoga will give up a spouse and children to become an ascetic. Kalpadrum a Yoga W hile condition s of K emadrum a are existent, there are plan ets in a Kendra from Lagna. T his Yoga cancels the evil of Kemadruma Yoga and bestows all comforts on the person. Kemadruma-Bhang While conditions of Kemadruma are existent, there a Yoga are planets in a Kendra from Moon. This Yoga cancels the evil of Kemadruma Yoga. Kemadruma-Bhang While conditions of Kemadruma are existent, Moon is a Yoga associated with a benefic or aspected by Jupiter. This Yoga cancels the evil of Kemadruma Yoga. Kemadruma-Bhang While conditions of Kemadruma are existent, the a Yoga Navamsha Moon is exalted or in a friendly sign, aspected by Jupiter. This Yoga cancels the evil of Kemadrum a Yoga. 276 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Uttamadi Moon is in a Apoklima (3,6,9,12) from Sun. (Dhana) Yoga The person's wealth, learning, efficiency and fame will be (uttama) plenteous. Ubhayachari Any planets, other than Moon, occupy the 2nd and the Yoga 12th house from Sun. The person has a strong physique, equal to a king, capable of shouldering great responsibility, great learning, balanced outlook, wealthy, handsome and blessed with numerous objects of pleasure. This is particularly the results if benefics form this Yoga. Amala There is a natural benefic in the 10th house from (Amala-Kirti) Moon (Phala Deepika 6/12). Yoga The person is revered by the ruler, blessed with physical pleasures, of a charitable disposition, likeable and helpful, and enjoys lasting fame. Shankha Yoga The lord of the Lagna as well as the lord of the 10th house occupy a Chara sign, and the 9th lord is strong. The person is kind-hearted, virtuous, learned, blessed with a spouse and children, morally sound, versed in sacred scriptures, owns lands, enjoys prosperity and lives up to 81 years. The person has the authority to discipline or punish. Raja Y oga A mutual relationship exists betw een the Lagna lord on the one side and the lord of the 4th or 5 th or 7th or 9th or 10th on the other. This elevates the status of the individual in terms of success, recognition and status. Raja Yoga The lord of the Navamsha sign which the Moon occupies, resides in a Kendra or Trikona from Lagna or Mercury (Sarvartha Chintamani 9.28). The person is or becomes a com mander or equal to a ruler. Raja Yoga One of the lords of the 11th, the 9th and the 2nd houses, is in a Kendra from M oon, while Jupiter is the lord of either 2nd, 5th or 11th house (original source unknown). The individual becomes a great man or a respected ruler. Dhana Yoga There is a relationship between the 9th house lord on the one hand and the 11th lord on the other hand. The person will be wealthy. Karmajiva Yoga Sun rules the 10th house from Moon or Lagna (Brihat Jataka). (To a lesser degree than other Karmajiva Yogas) This combination could support other combinations indicating a profession connected to Sun, like scented articles, gold, wool and medicines or medical practices. Karmajiva Yoga Mars aspects or conjuncts the lord of the 10th from Lagna, Moon or Sun (Brihat Jataka). (To a lesser degree than other Karmajiva Yogas) This combination could support other combinations indicating a profession of Mars, connected to minerals, fire (fireworks, kitchen, engine driving or any w ork connected to heat or fire), weapons, adventures and physical strength. Karmajiva Yoga Jupiter is in the 10th house from Lagna, Moon or Sun (Brihat Jataka). The profession or social status of the person might be connected with educated classes, knowledge, law, religion, temples, charities, discipleship, pilgrimage and spiritual pursuits. The person might get income through siblings or children (Jupiter). 277 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Karmajiva Yoga Jupiter rules the 10th house from Lagna, Moon or Sun (Brihat Jataka). (To a lesser degree than other Karmajiva Yogas) This combination could support other combinations indicating a profession connected Jupiter, like involvement with educated classes, knowledge, law, religion, temples, charities, discipleship, pilgrimage and spiritual pursuits. Karmajiva Yoga The lord of the Navamsha occupying the 10th lord is Venus (Brihat Jataka 10/3). Wealth and livelihood will come to the p erson through gems, silver, cows, buffaloes, or anything of great value or sensory pleasure or relates to beauty. The person's income or source of wealth might come from a wom an or a spouse (Ven us). Karmajiva Yoga Venus rules the 10th house from Lagna, Moon or Sun (Brihat Jataka). (To a lesser degree than other Karm ajiva Yogas) This combination could support other com binations indicating a profession of Venus, connected to gems, silver, cows, buffaloes, or anything of great value or sensory pleasure or relates to beauty. Karmajiva Yoga Saturn aspects or conjuncts the lord of the 10th from Lagna, Moon or Sun (Brihat Jataka). (To a lesser degree than other Karmajiva Yogas) This combination could support other combinations indicating a profession connected to Saturn, like labour, such as carrying loads, an d low trades that go against family tradition. Sarira Sukhya The Lagna lord, Jupiter or V enus are p laced in a Yoga K endra (Sarvartha Chintamani 2/98). Longevity, wealth and alignment from political powers are bestowed upon the person. Dehasthulya Jupiter is placed in Lagna or aspe cts Lagna from a Yoga watery sign (Sarvartha Chintamani 2/87). The person will have a stout body. Sada Sanchara The Lagna lord or the ruler of the sign occupied by Yoga the Lagna lord is in a Chara sign (Sarvartha Chintamani 2/91). The person will always wander. Bhratruvriddhi The 3rd house lord, or Mars, or the 3rd house itself Yoga is conjunct or aspected by benefics and strong in other ways (Sarvartha Chintamani 4/16). The person will have good luck with his brothers (or siblings) w hich will be very well off. Matrudirgayur The lord of the Navamsha sign holding the 4th house Yoga lord is strong and is located in a Kendra from Lagna or Moon (Sarvartha Chintamani 4/132). The mother of the person will have a long life. Aurasaputra The 5th house contains a benefic or the 5th house is Yoga identical to a benefic sign or is aspected by benefics (Saravali 34/25). The person will have a child that is legitimately his/her ow n (with a legitimate spouse). Aurasaputra Jupiter aspects Lagna, Sun or Moon (Saravali Yoga 35/26). The person will have a child that is legitimately his/her own. Ekaputra Yoga The lord of the 5th house is in a Kendra or a Trikona (original source unknown). The person will have only one son (or daughter?). 278 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Satputra Yoga Jupiter is the lord of the 5th house and Sun is favorably placed (original source unknown). The person will have a worthy son (or dau ghter?) Buddhmaturya The 5th house lord, as a benefic, is aspected by a yoga benefic or is placed in a benefic sign (Sarvartha Chintamani 5/32). The person is a person of great intelligence and ch aracter. TeevraBu ddh The lord of the Navam sha sign in which the lord of a Y oga benefic 5th house is p laced, is aspected b y benefics (Sarvartha C hintamani 5/33). The person is incredibly intelligent. Putra Sukha Jupiter and Venus are in the 5th hou se, or Mercury Yoga is in the 5th house, or the 5th house identical to a benefic sign occupied by a benefic planet (original source unknown). The person will enjoy happiness due to his/her children. Bhagya Yoga Lagna, 3rd house or the 5th house hold a strong and a benefic planet, which aspects the 9th hou se (original source unknown). The person will enjoy extreme fortune, wealth and pleasures. Arishta-Bhanga Strong Mercury, Jupiter or Venus located in any Yoga Kendra. This combination cancels or neutralizes Balarishta Yoga which threatens death to the newborn child. Arishta-Bhanga Moon is in Drekkana of Mercury or Jupiter. Yoga This combination cancels or neutralizes Balarishta Yoga which threatens death to the newborn child. Madhyayu Yoga Location of malefics in h ouses 2, 3, 4, 5, 8 and 1 1. This com bination is an indication of a medium life span up to 70 years. Purnayu Yoga The Lagna and the Moon, both occupy a Chara sign, or one in a Dvisvabhava sign and the other in Sthira sign. This combination is an indication of a long life span up to 100 years. Purnayu Yoga The Lagna lord, the 5th lord and the 8th lord are strong, in their own signs, own Navamshas, or in friendly houses. This combination is an indication of a long life span up to 100 years. Surya-Mangal Sun and Mars are con junct in the same house. Yoga The person is strong, energetic, illustrious, wicked, sinful, aggressive and cruel. Shukr-Shani Venus and Saturn are conjunct in the same Yoga house. The person is a fighter, a wanderer, a fine sculptor, a writer or painter, an athlete, looks after herds of cattle, short sighted, deviates from the normal pattern of sexual indulgence, the marriage holds the key to financial prosperity. 279 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Yogas from B rihat Parashar Hora Shastra Chapter 10: 2. Should one among Mercury, Jupiter, and Venus be in an angle from Lagn, all evils are destroyed as the Sun eliminates darkness. 5. All evils are destroyed if a benefic drishties Lagn of one born during the night in the bright half. Similarly, a malefic's aspect on Lagn of one born during day time in the dark half. 9. If malefics are surrounded by benefics while angles or trines are themselves benefic-occupied evils disappear soon. Not only this, evils will not follow from the houses concerned.~909~ Chapter 12: 1-2. Physical comforts: Should Lagn lord be conjunct with a malefic or be in the 8th, 6th, or 12th, physical felicity will diminish. W ith a benefic in an angle or trine, all diseases will disappear. Lagn's angles (i.e. the 4th, the 7th, or the lOth) or its trine (the 5th, the 9th) containing a benefic is a powerful remedy for all related to health. Felicity of the body will be enjoyed if Lagn is aspected by or conjunct with a benefic. If Mercury, Jupiter, or Venus be in 4th, 7th, or 10th from Lagn, or be in the company of the Moon in Lagn, the native will enjoy royal fortunes. Chapter 13: If the lord of the 2nd is in the 2nd or is in an angle or in trine he will promote one's wealth (or monetary state). 10. Fam e, etc.: If the 2nd's lord is in own rashi or is exalted the native w ill look after his people, will help others, and all will become fam ous. 12. Eyes: If the 2nd lord is endowed with strength, the native will possess beautiful eyes. Chapter 14: Happiness in this respect will come to pass if Mars or the 3rd's lord is in an angle or in a trine or in exaltation, or friendly divisions. 280 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Chapter 15: 3. M iscellaneous: Should the 5th's lord be in his own bhava, or in own N avamsh or in exaltation , the native w ill be endowed with comforts related to lands, conveyances, houses, etc., and musical instruments. A benefic related to the 4th house (and to its lord) will bring with him auspicious effects (regarding conveyance s) Should a benefic be in the 4th, aspect the 4th, or in conjunct with the lord of the 4th, or a aspect on the lord of the 4th house, then the n ative will be happy with conveyance s and be free from accidents and dangers. Chapter 16: 16. If the 5th's lord is exalted or be in the 2nd, the 5th, or the 9th house, or be conjunct with or aspected by Jupiter, obtainment of children will be there. Chapter 17: 3-5. Relatives Affected: The Karak of a relative or the lord of such a bhava joining the 6th's lord, or being in the 6th, or the 8th house, indicates ulcers/bruises to such a relative like father. the Su n with such lordsh ip an d in such a bhava denotes such affectation of head, the Moon denotes such affection of the face, Mars denotes such affection of the neck, Mercury denotes such affection of the navel, Jupiter denotes such affection of the nose, Ven us denotes such affection of the eyes, Satu rn denotes such affection of the feet, and the Rahu and K etu denote such affection of the abdomen. The relatives signified by planets and houses are denoted in ch. 32, infra. The second clue is to know the possible affliction, to the native, of a particular area in th e body. If the Sun is the lord of the 6th house, or is with the 6th's lord, or is in the 6th, or the 8th house, the native will be apt to incur affliction of head, and so on and so forth. As regards, Rahu and K etu, they do not own any b hava in the normal context. He nce, their position in the 6th or the 8th house, or the situation that they are joining the 6th's lord need only be considered. Rahu or K etu in the 6th or the 8th house will cause stomach disorders. Chapter 18: Should Venus be in a Navamsa of Mars or in a Rasi of Mars or receive a aspect from or be con junct with Mars, the native will "kiss" the private parts of the female. If Venus is so related to Saturn, the native will "kiss" the private parts of the male. 25. Marriage will take place du ring the 11th year if Venus is in an an gle from Lagn while Lagn lord is in Capricorn or Aquarius. 281 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Chapter 23: If he be in an angle or trine, the native will beget a spouse. 7. Just as these effects are derived from the 1st house in regard to the native, similar deductions be made about co-borns, etc., from the 3rd and other houses. 8. Grahas placed in the visible half of the zodiac will give explicit results while the ones in the invisible half w ill confer secret results. Chapter 24: 3. If Lagn's lord is in the 3rd house, the native will equal a lion in valour, be endowed with all kinds of wealth, be honourable, will have two wives, be intelligent, and happy. 17. If the 2nd's lord is in the 5th house the native will be wealthy. Not only the native, but also his sons, will be intent on earning wealth. 28. If the 3rd's lord is in the 4th house, the native will be happy, wealthy and intelligent, but will acquire a wicked spouse. 40. If the 4th's lord is in the 4th, the native will be a minister and will possess all kinds of wealth. He will be skilful, virtuous, honourable, learned, happy and be well disposed to his spouse. the 5th's lord in the 5th hou se will, however, make one virtuous and dear to friends. 76. If the 7th's lord is in the 4th house, the wife of the native will not be under his control. He will be fond of truth, intelligent, and religious. He will suffer from den tal diseases. 104. If the 9th's lord is in the 8th house, the native w ill not be prosperous and will not enjoy happ iness from h is elder brother. 111. If the 10th's lord is in the 3rd house, the native will enjoy happiness from brothers and servants, be valorous, virtuous, eloquent, and truthful. 122. If the 11th's lord is in the 2nd house, the native will be endowed with all kinds of wealth and all kinds of accomplishments, charitable, religious, and always happy. Chapter 25: 17. If Vyatipat is in the 4th house, the native will be endowed with relatives, etc., but not sons and fortunes. 35. If Paridhi is in the 10th house, the native will be versed in arts, will enjoy pleasures, be strong-bodied, and be learned in all Shastras. 282 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 38. Effects of Chap (Indr Dhanus or Kodanda) (up to sloka 49): If Chap is in the 1st house, the native will be endowed with wealth, grains and gold, be grateful, agreeable, and devoid of all actions. 51. If D hwaj is in the 2nd house, the native will be a good and affable speaker, be sp lendorou s, will write poetry, be scholarly, honourable, modest and en dowed w ith conveyances. 72. If Gulik is in the 11th house, the native will enjoy women of class, be a leader of m en, be helpful to his relatives, be short stature, and be an em peror. Chapter 29: 8-11. Pad and Finance: (up to sloka 15) O Brahmin, I now tell you of som e effects of planets based on Pad. If the 11th from Lagn Pad is occupied or receives a aspect from a planet the native will be happy and rich; If the plan et in question (i.e. the one so related to the 11th from Lagn Pad) be in exaltation or in own rashi, etc., there will be plenty of gains and plenty of happiness. 16-17. Pad and Financial Losses: (up to sloka 21): If the 12th from Lagn Pad receives a aspect from or is con junct with both benefics and malefics, there w ill be abundant earnings but plenty of expenses, The benefic will cause through fair m ean s, malefic through unfair m ean s and mixed planets through b oth fair and unfair means. if these be in mutually 6th/8th/12th, doubtlessly mutual enmity will crop up. O Brahmin, similarly, mutual relationship, or gain, or loss through son, etc., be known based on Lagn Pad and the relative house Pad. Chapter 30: O excellent of the Brahm ins, if U pa Pad is conjunct with or receives a aspect from a benefic planet, one will obtain full happiness from progeny and spouse. O excellent of the Brahm ins, if the Upa Pad or the 2nd there from be occupied by its own lord or if the said lord is in his other own bhava, the death of wife will be at advanced age. while Jupiter will make him a knower of all things Chapter 33: Should Atma Karak be in Taurus Navamsh, happiness from quadrupeds w ill result. The aspect of a benefic will remove evils, 13-18. Effects of Grahas in the Karakamsh: 0 Brahmin, if the Sun is in the Karakamsh, the native will be engaged in royal assignments. If the full the Moon is there, he will enjoy pleasures and be a scholar; 283 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Ketu in the 5th from Karakam sh denotes a watch m aker. the Sun in Karakamsh or in the 5th from there denotes that one is a musician, the Moon in Karakam sh or in the 5th from there denotes a follower of Sankhya philosophy (of M aharishi Kapila who enum erated 25 true principles with emphasis on final bliss), and indicates that one is versed in rhetorics and singing, and Ketu or Rahu in Karakam sh or in the 5th from there denotes that one is a Jyotishi. 46. Effects of the 6th from Karakamsh: If the 6th from Karakamsh is occupied by a malefic, the native will be an agriculturist 50-56. Effects of the 9th from Karakamsh: If the 9th from Karakamsh receives a aspect from or is occupied by a benefic, the native will be truthful, devoted to elders and attached to his own religion. If a malefic is in the 11th from Karakamsh the n ative will gain by questionable me ans, be famous and valorous. 63-74. Effects of the 12th from Karakamsh: If the 12th from Karakamsh has a benefic, the expenses will be on good account, Ketu lonely placed in the 4th or the 5th from Karakamsh w ill make one a m aker of w atches, etc.. while the Moon in Karakam sh or the 5th from there denotes a Sankh ya Yogi, a rhetoric, or a singer. Ketu in the 5th from Karakamsh will make one a mathematician and skilful in Jyotish. Should Jupiter be related to the said Ketu, these learnings will be by inheritance. All these as well apply to 2nd and 3rd from Karakam sh and to the Karakamsh itself apart from applying to the 5th from Karakamsh. Chapter 34: 11-12. Lordships of K endras and Ko nas: If the re be an exchange between an lord of a K endr and a lord of a Kon, or if a lord of a Kendr is conjunct with a lord of a Kon in a Kendr or in a Kon, or if a lord of a Kon is in a Kendr or vice versa, or if there happens to be a full aspect between a lord of a Kendr and a lord of a Kon, they cause a Yog. O ne born in such a Yog will become a king and be famous. 35-36. Grahas and Scorpio Lagn: Venus, Mercury, and Saturn are m alefics. Jupiter and the Moon are auspicious. the Sun as well as the Moon are Yog Karakas. Mars is neutral. Venus and other malefics acquire the quality of causing death. Chapter 35: In a contrary situation, i.e. all benefics in the 4th and the 10th house or all malefics in Lagn and the 7th house, Yav Yog is generated. 284 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 if all planets are in 5 rashis Paash Yogis formed, 29. Yav Yog: O ne born in Yav Yog w ill observe fasts and oth er religious rules, will do auspicious acts, will obtain happiness, wealth and sons in his mid-life; he will be charitable and firm. Chapter 36: 9-10. Kahal Yog: Should the 4th's lord and Jupiter be in mutual Kendras, while Lagn's lord is strong, Kahal Yog occurs. Alternatively, the 4th's lord being in his own or exaltation rashi should be conjunct with the 10th's lord. In effect, the native will be energetic, adventurous, charming, endowed with a complete army consisting of chariots elephants horses and infantry, and he will lord over a few villages. 13-14. Shankh Yog: If Lagn's lord is strong, while the lords of the 5th and the 6th house are in mu tual Kendras, then, what is known as Shankh Yog is produced. Alternatively, if Lagn's lord along with the 10th's lord is in a movable rashi, while the 9th's lord is strong, Shankh Yog is obtained. One born with Shankh Yog will be endowed with wealth, spouse and sons; he will be kindly disposed, propitious, intelligent, meritorious, and long lived. Chapter 37: If the M oon with reference to the Sun is in a Apoklima, on e's wealth, intelligence and skill will be excellent. If a single benefic is there, the wealth will be negligible. Chapter 38: 1. Vesi, Vosi, and Abhayachari Yogas: Barring the Moon, if a planet among Mars etc. be in the 2nd from the Sun, Vesi Yog is formed; barring the Moon, if a planet among Mars etc. be in the 12th from the Sun, Vosi Yog is formed; and barring the Moon, if a planet among Mars etc. be in both the 2 nd and the 12th from the Sun Ubhayach ari Yog is caused. 2-3. Effects of Vesi, Vosi, and Ubhayachari Yogas: One born in Vesi Yog will be even sighted, truthful, long bodied, indolent, happy, and endowed with negligible wealth. One born with Vosi Yog will be skilful, charitable, and endowed with fame, learning and strength. The Ubhayachari native will be a king or a equal to a king and be happy. 4. Benefics causing Vesi, Vosi, or U bhayachari Yogas w ill give the above m entioned effects, while malefics will produce con trary effects. 285 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Chapter 39: 12. Even if a single planet gives a aspect to the natal Lagn or Hora Lagn or Ghatik Lagn, the native will become a king. Similar is the case if benefics are in Kendras. (a Raj Yog is formed) 22. If the Atma Karak planet is in a benefic's Rashi/Navamsh, the native will be wealthy. If there are benefics in Kendras from Karakamsh Lagn, he will become a king. 26-27. If Arudh Pad is occupied by an exalted planet particularly the Moon in exaltation, or by Jupiter and/or Venus (with or without exaltation), while there is no Argala by a malefic, the native will become a king. If the Arudh Pad is a b enefic rashi containing the Moon, while Jupiter is in the 2nd house the sam e effect will prevail. 44. If one or two or three plan ets are in exaltation, one of a royal scion will become a king, w hile another will be equal to a king or be wealthy. 45. If four or five p lanets occup y their exaltation rashis or M ooltrikon rashis, even a p erson of base birth will become king. Chapter 40: 4. If A tma Karak is strong and is with a benefic or Am atya Karak is in its own house or in exaltation , one will surely become a king's minister. 6. If Atma Karak or Amatya Karak is placed in a Kendr or in a Kon the native will beget royal mercy, royal patronage , and happiness th ereo f. Chapter 43: 64. If Saturn or Lagn's lord is conjunct with any exalted planet, long life will result. Chapter 45: If the Sun is in Nritya Lipsa (immersed in dancing/entertainment) Avastha, the native will be honoured by the learned; he will be a scholar, will have knowledge of poetry, etc., and he will be adored by kings on the earth. If Mercury is in Prakash Avastha, the native will be charitable, merciful, and meritorious; he will cross the boundaries of ocean in respect of many branches of learning; he will be endowed with the great faculty of discrimination, and he will destroy evil people. If Jupiter is in Gaman Avastha the native will be adventurous; he will be happy on account of friends; he will be scholarly and endowed with Vedic learning and with various kinds of wealth. 286 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 If Venus is in Upavesan Avastha, the native will be endowed with a multitude of nine gems ('Navamin Vraja') and golden ornaments; he will be ever hap py, w ill destroy enemies, and will be honoured by the king. He will have highly increased honours. Chapter 75: 20-22. The Sasa native has small sized teeth and face but his body is not small. He is valorous. He has a slender waist and beautiful thighs. He is wise and enjoys wandering in forests and mountains. He is well versed in the loopholes (weaknesses) of the enemy. He is lively, virile, and fond of women. He usurps other people's wealth. He has marks of mala (garland), veena, mridanga (musical instruments) and weapons in his hands and feet. He rules happily over several parts of the earth and then leaves for his heavenly abode at the age of 70. Yogas from G aga Hora Chapter 1: There will be no Arishtas (evils) if Jupiter is in an angle or in a trine, or in own house/exaltation house as the Lagna. This will be so throughout the life. There will be no evils whatsoever if one of Jupiter, Venus and Mercury is in an angle and with positional strength. Surya, Mangal in the 3rd bhava: will be equal to a king, will have lands, be interested in possessing conveyances, will have attractive eyes, will be courteous to guests, and will acquire many sons. Yogas from H ora Sara Chapter 21: In Sahaj (3 rd) Bhava Surya makes one irascible (irritable) and stro ng. Such a native's death occurs am ong his relatives. He will be famous. Should Chandr be in Randhr (8 th) Bhava, one will be wealthy, will enjoy luxuries, will be wise, and very courageous. Mangal in Sahaj will make one dislike his coborn and earn money with difficulty. He will become rich and be lucky. In Putr (5 th) Bhava, it makes a person grieved, ill-natured, and quite intelligent. In Dhan (2 nd ) Bhava, Buddh makes one rich and lucky. Guru in Putr Bhava will give a good wife and sons. He will be fortunate, a scholar, and an able speaker. 287 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 If Shukr is placed in Bandhu (4 th in this chart) Bhava, one will be h app y and will tend to p ardon others. He will be kind and have wife and sons. Chapter 23: Should Shukr and Shani be in Lagn, Putr, Dharm, Bandhu, or Karm Bhava, one will be commanded by his wife, be a chief in royal service and wealthy. Chapter 28: The native born in Purnavasu will be liberal in giving away donations, be happy, of good qualities, a dunce, sick, and suffer from thirst. He will be satisfied with small income and be little wise. Chapter 29: Should Chandr be in Mithun, the native will look like a cupid, will have broad face, clear voice, be fickleminded, will be impotent, or otherwise highly sensual, will have few sons, will be fond of betting and music, will hate h is relatives, be phlegmatic, windy, self-willed, fond of his wife, liberal in gifts, witty, fond of eating and drinks, and courageous. Yogas from Saravali Chapter 15: 3. SUN -MAR S YOGA : Should the Su n an d Mars be in one house the native will be splendorous, valorous, dull witted, strong, be a liar, be sinful, disposed to kill (or torture) and be fierce. 8. MOON -MARS YOGA : One who has the Moon and Mars together, will be valorous, brave in war, be a boxer, will suffer bloody imbalances or diseases , will manufacture articles of mud, skin and minerals and will be an artisan and a metallurgist. 22. VENUS-SATURN YOG A: If Venus and Saturn are together at birth, one will be expert in breaking wood, be a barber, painter, or sculptor, boxer, be intent on wandering and be owner of quadrupeds. 23. W hatever re sults have b een stated as above are likely to becom e increased or decreased according to mutual good or bad Vargas occupied by the planets in question. Thus ends the 15th chap ter entitled "Conjunction of two planets" in Kalyana Varm a's Saravali. Chapter 23: 16. THE MO ON IN GEMINI: If the Moon is in Gem ini at birth, one will have prominent nose and dark eyes, will be skilful in the art of love, poetry etc., will enjoy sexual pleasures, will have lines of fish in the palm, will be fond of worldly enjoyments, will be sinewy, be very intelligent, splendorous, be endow ed with happiness, 288 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 jocular disposition and eloquent speech, be won over by the females, will have a long body, will befriend neuters and will have two m others. The Moon in Gemini aspected by Mercury makes one skilful in producing money, always successful and inviolable king. Chapter 24: If the Moon is in Taurus/Libra N avamsha and is aspected b y Jupiter, the person will be a great poet, be high ly skilful in the branch of justice (or politics), be a king's minister, will enjoy sight of others' housewives, be libidinou s, and w ill have m any a servant. Chapter 25: 19-20. MARS IN CAPRICOR N: If Mars is posited in Capricorn at birth, one will be wealthy (or fortunate), be endowed with happiness and pleasures, be wealthy, will have an excellent disposition, be famous, be an army chief or a king, will possess a good wife, be successful in war, will live in his own country, be independent, be a protector, be virtuous and will be interested in various procedures. Chapter 26: 17-18. ME RCURY IN SAGIT TA RIU S: Should Mercury be in Sagittarius, the native will be fam ous, liberal, will have knowledge of Vedas and Shastras, be valorous, will practice abstract m editation, be a minister, or family priest, be chief among his race-men, will be very rich, be interested in performing yagnas and teaching (Vedas etc.), be a skilful speaker, be charitable, and be an expert in writing and fine arts. If the Moon aspects Mercury in Sagittarius/Pisces, the native will be a writer, be beautiful par excellence, be very affluent, trustworthy, amiable and happy. Chapter 27: 23-24. JUPITER IN PISCES: If Jupiter is in Pisces at birth, one will be expert in knowing the meanings of Vedas and other Shastras, will be honoured by friends and virtuous people, will be a headsman in the king's employ, be praisew orthy, un con querable, rich, devoid of fear, be proud, firm in undertakings, be a king, be skilful in policies, training, behavior and war tactics, be famous and w ill be calm in his doings. Chapter 30: 4. SUN IN 3rd: Should the Sun be in the 3rd Bhava, the native will be valorous, strong, will lose co-born, be dear to people, good-looking, very learned and will conquer his enem ies. 21. MO ON IN THE 8th: If the Moon is in the 8th Bhava, the native will be very intelligent, very splendorous, and will suffer from diseases. If the Moon be weak, he will be short lived. 289 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 28. MARS IN 3rd: If Mars be in the 3rd Bhava, the native will be courageous, unconquerable, bereft of co-born, be delighted, will have all virtues and be fam ous. 39. MERCURY IN THE 2nd: If Mercury is in the 2nd Bhava, the native will earn wealth through his own wisdom, will enjoy food an d drinks, be auspicious in speech and w ill have good course of conduct. 54. JUPITER IN THE 5th: If Jupiter occupies the 5th Bhava, the native will have abundant happiness, many sons and friends, be learned, courageous, wealthy and will always be happy. 65. VENUS IN THE 4th: If Venus occupies the 4th Bhava. the native will be endowed with relatives, friends and happiness, be splendorous, will have conveyances and paraphernalia, be beautiful, rich and fortunate. Chapter 31: If Venus and Saturn join together in the 4th, he will gain abu ndantly through friends, be highly honoured by his relatives and will be close to the king. Chapter 33: If it is Jup iter th at occup ies the 10th counted from the Moon, the native w ill be successful in achieving his desires, righteous, affluent, will have excellent history among men, be a king's minister and be famous. Chapter 34: If Jupiter be the aspecting planet with reference to the ascendant one will be interested in religious observations, be honoured by the king, be famous and will be endowed with (the company of) virtuous people, elders and guests. Chapter 37: 8-10. SASA YOGA: One born in Sasa yoga will have small teeth small face, fast pace, be crafty, very valorous, interested in forests, hills and forts, will have weak loins and long body, be fam ous, be an army chief, skilful in all assignments, will have somewhat protruding teeth, be a metallurgist, be fickle minded, will have eyes resembling the lotus, be interested in the fair sex, will enjoy other's wealth, be devoted to his mother, weak waist, be very intelligent and will fault others. His hands will contain marks of couch, conch, wheel, garland, lute etc. According to sages he will be a ruler of some place and will die at 70. Chapter 45: If Saturn is so posited the native belongs to a good family, be wealthy and valorous. If Jupiter be in his own sign one will be versed in Vedas, literature etc., be rich and will perform great deeds. Should Saturn be in his own house, the native will be honourable and happy. 290 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 One will be skilful, jocular and rich, with Mercury in a friendly sign. Chapter 48: 30-33. EFFECTS OF BIRTH IN SCORPIO ASCEN DANT : One born in Scorpio ascendant will have fleshy and broad limbs, (as though) perfected by exercises, be clever, crooked in innate disposition, valorous, attached to his mother inclined to quarrel, generous, will have majestic and tawny eyes, a prominent chest, a sunken belly, and dep ressed nose, be adven turous, firm, fierce, trustworthy, amusing, be troubled by biliou s comp laints, will have a big fam ily, will betray his preceptors (or elders) and friends, be engaged in attracting oth er w omen, will have an attractive face, will serve a king, will have enem ies, be pious, will give his money to others, will possess an amiable wife, be religious, affectionate and base. If the ascending sign or the lord of the ascendant is strong, the effects stated will fully come to pass (in regard to all ascendants). Chapter 49: One born in the first half of Scorpio will have blood-red eyes, be adventurous in acts, be valorous in battle, wicked, fond of females and be rich. ==<O>== 291 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- 292 © All rights reserved, since 1980 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 About growth (preamble): While I do not wish to add to the Primer written by me and included on this CD, I intend this addendum to become a growing document that will be added in updated form to future editions of the CPJYOTISH CD offered by me. The Jyotish CD will generally contain: ! ! ! ! ! ! ! Audio lessons for beginners and on remedial astrology by Rohiniranjan The primer (270+ pages) This (growing) addendum (90+ pages) Birthdata lists (software readable, editable text format; hundreds) Resource pages for internet astrology, research and birthdata A collection of Q & A on technical astrology from the Please Explain forum managed by me on Astroexpert (270+ pages). A discussion of an example chart. This is NOT a reading in a true sense of the term. I prefer to give readings in a focused manner, which unfortunately means that ideally the astrologer and client must be in a face-to-face setting and there must be an ongoing feedback involved continuting afterwards. This limits the number of readings that can be managed, and the cost of carrying this ideal arrangement in a 293 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 practical sense can be limiting as well. Understanding the limitations of such, from time to time, it has been possible to provide shorter readings at minimal cost. The scope and possibility of such indulgences are limited, sadly, at this time. This service is further elaborated in one of the files on this CD. I do hope the readers will find all of the information provided in this CD helpful in their journey on the path of awakening through jyotish. I am always open to suggestions and comments as well as hearing about any errors that were difficult to eliminate from this offering. Your feedback is very welcome and awaited eagerly, as always. Without such seeds planted by you, and the nurturance give by you through your support, whom shall the tree bear its fruit for, or why? Rohiniranjan 2005 294 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 TABLE OF CONTENTS FOR THE ADDENDUM TO CPJYOTISH PRIMER INTRODUCTION ......................................................................................................... 3 SEGMENT I .................................................................................................................. 4 SEGMENT II ................................................................................................................ 9 SEGMENT III ............................................................................................................. 12 SEGMENT IV ............................................................................................................. 19 HOW ASTROLOGY WORKS ................................................................................. 22 ASTROTREASURES THAT HAVE ‘SURVIVED’ THROUGH TIME ............... 30 C-O-N-S-C-I-O-U-S-N-E-S-S in your horoscope! .................................................. 39 Sade-sati of saturn ...................................................................................................... 45 Retrograde Planets: Another perspective ................................................................. 53 Karmic signature in the horoscope ........................................................................... 59 ON SCEPTICS ............................................................................................................ 88 295 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 INTRODUCTION Many books exist on the subject of jyotish, some wordy, others concise; many containing some wisdom, while others remaining merely full of words. This ‘growing’ booklet is intended to be somewhat terse, practical and intended for the modern jyotishion-the-go. These days, many professionals (in fields other than jyotish) have grown interested in Jyotish but do not really have the time to sit down and absorb the entire field from classic tomes that are unwieldy; often written in a somewhat cryptic and quaint style (reflecting their age, perhaps) and require much ploughing through before one gets to the root of the matter that is being discussed. Ideally, this book(let) should be read in conjunction with the larger PDF primer that I have provided on this CD and other texts and articles on the internet. One of the things that has been added to the accompanying second version of the PDF primer is a large number of birthdata, mostly of celebrities to aid the reader to begin working with. Celebrities, because the 296 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 biographies of these individuals are readily available on the internet (which is quite the godsend for the modern student of astrology) and to see if they can find some sense in the vast matrix of jyotish information. The stress will be on the reader to work with a lot of pen and paper always to be kept at one’s side when studying jyotish. 297 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 SEGMENT I You are probably a newcomer to jyotish and/or (other forms of) astrology, therefore, first you must build an electronic lexicon for yourself. Add to it astrological terms and concepts, and sort this file alphabetically or in any way in which the information is readily available and useful to you as you learn the ropes of this ancient and magnificient craft. You must become familiar with the general terminology and the fundamentals of astrology. Primarily, these constitute the keywords that are associated with the houses and signs, planets and nakshatras or asterisms. You will do well to read the Chapter IV in the other book by me. Without these mental pegs there would not be much of a place to hang your astrologer’s hat on. The basic mode of operation of astrology is relatively simple. The earth orbits around the sun against a starry background. As the earth turns on its axis and goes around the sun, our view of the heavens from the earth changes and it gives the illusion (it seems) as if the sun is traversing through the sky along a narrow belt of stars. The planets circling the sun, also seem to move along this belt of stars known as the zodiac. This ‘animal’ belt is divided into 12 ‘equal’ segments, each called a sign or rashi. The zodiacal belt has also been divided into 27 segments known as asterisms or nakshatras. Each of these 12 and 27 segments are believed to be ruled by one of the visible planets. There are 9 planets in all. Two of these are the luminaries: sun and moon; five are visible planets: mercury, venus, mars, Jupiter and Saturn; and there are two mathematical points of astrological importance: rahu and ketu. What exactly are these two, also known as lunar nodes? If you visualize two circles around you, one caused by the ‘path’ of the sun in the sky and the other created by the path of the 298 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 moon around the earth, then the two points where the two circles intersect each other are the lunar nodes: rahu and ketu. These two mathematical points, projections of the paths of moon and sun, according to my reckoning do not hold lordship over the signs, yet they rule over 6 of the asterisms out of the 27. As the planets go through their orbits, viewed from the earth, for the most part they seem to go directly forward but at times they seem to stop and reverse their usual direction of motion. This is a geocentric (viewed from earth) phenomenon and is taken into account in astrology. A direct planet is believed to behave differently from a planet that has stopped in its tracks and also different from a planet that appears to be moving in a retrograde fashion. The classics are generally not very vocal in describing these states or their impact in the horoscope elaborately but modern authors have discussed this – and sometimes in quite the creative fervor. Now some might arguably read in this reticence of the classics an indication of perhaps a relatively less importance of these directional changes than is sometimes made out to be, in contemporary discussions of jyotish. Jyotish is replete with variable explanations and different experts hold vehemently diverse views. All of this is very frustrating to the struggling neophyte who must overcome a tendency to throw in the towel but to plough ahead as best as he can. Despite claims of absolute certainty, please try to remember that the interpretation of astrological symbolism is not straight forward or simple and so there always will be nuances of differences in opinions and interpretations made by different practitioners. The confusing and somewhat perplexing part is that taking 299 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 a different or wrong path will not necessarily lead you astray and this is the mystical part of jyotish that it is best for one to recognize and be thankful for, actually – rather than chasing after some left-brained rule book that has got to exist somewhere for isn’t jyotish supposed to be entirely logical? The truth is that jyotish was not created to be an academic subject but a pragmatic craft based on a symbolic synchrony between astronomical factors and human experience. The two coexist in correlation to one another but do not cause each other. If you are serious about astrology, please do acquire the following: G.C. Sharma’s translation of Brihat Parashara Hora Shastra (Sagar Publications, New Delhi, India). S.S. Sareen’s translation of Laghu Parashari and Madhya Parashari (Sagar Publications, New Delhi, India). Satya Jatakam (Ranjan Publications) Also acquire one of the freeware programs available on the net. Two that I have heard good things about but have not personally tried are: Junior Jyotish (Brian Conrad) and Jagannath Hora Light (P.V. R. Narasimha Rao). A few complaints (unconfirmed by me due to lack of time) have trickled in from time to time indicating that many of the available software (commercial, non-commercial, web-based services) create different charts, so one is cautioned to test what they are going to use continuously, making sure that all parameters are used uniformly when comparing. Jyotish in particular has a large variety of parameters that can create quite the headache in users. Also, please do not be tempted to make a purchase decision solely based on the research features of the currently available [still] fairly expensive commercial software; the 300 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 research features are at best in an infantile stage and not nearly as useful in their current stage of implementation, cheesy reviews aside. But there is always the hope that a bright individual who knows what jyotish is really about and is also a researcher and software genius will come up with a much better and even more accurate product someday, probably as an add-on or a stand-alone research program. You don’t have to wait until that happens, though. If you are aiming to become a consultant and not that much interested in research then you have enough to work with in the currently available software packages already. However, please be careful about data-entry, atlas errors (particularly time zone and sometimes also coordinates) and double and triple check all important data and charts. It is good to use common sense and to think about the chart as well and to have some idea about what is being calculated and drawn. If the sun shows up in the 9th house but the birth was at late night, obviously there is a miscalculation or mis-entry. Daylight savings time, particularly for pre-60s births can be one big pain and a lot rests on acquiring some reference catalogues etc. to cross check your software. The electronic ACS catalogues might be one such convenient option and the electronic versions work well with many existing software. When using software that stores charts as catalogues, before carrying out extensive research please save yourself some anguish and take the time before you begin to examine data. Some software packages calculate individual charts correctly but when transferring to catalogue files screw up the time-zones. Beware of such. Then again, on the other hand, while cussing under your breath, remind yourself that without computerized help of some sort, astrology will remain a big chore and does not have to be so for most purposes, if limitations are known and understood. Be thankful! 301 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Avoid the temptation to read a lot of books in the hope of finding some big hidden keys in those. While reading everything that is published greatly supports astrology writers and publishers, you will learn best and really understand how to use astrology more by practical experience with horoscopes and not just ones pulled off the shelf or belonging to celebrities. You absolutely must find people who know their data accurately, are willing to help you in your learning and are sufficiently interested in and knowledgeable about astrology to recognize the seriousness of the subject and willing to share information, often of a personal nature. Obviously, you cannot hope to hail someone off the street and begin questioning them about their innermost thoughts and experiences, although, do not be surprised if this actually happens on the internet. It is therefore a good idea to join a few jyotish and astrology mailing lists and similar groups. You will have to filter out a lot of irrelevant, religious, political and judgmental stuff but you are there for the data and knowledge and not interested in participating in some group religion. And, please do not shun western astrological sources of data and discussion as well; there is much wealth that is shared through readings and personal information, in those. If you are in a group where the primary interest is not jyotish, please show respect and be more of a listener when it comes to techniques and methodology. Lot of early enthusiasts (both of jyotish or other astrologies) get very confused if they begin to read stuff that is from the other schools and so please be sensitive and always clearly indicate that your reading or analysis is based on jyotish principles, particularly when posting something where jyotish is not mainstream. I have always found western astrological groups to be very tolerant, respectful and even interested in hearing about the jyotish perspective as an alternative explanation of any horoscope as long as one 302 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 does not get preachy or has an axe to grind or something. Overall, internet is a very vital and valuable resource for the astrology student and it is a shame that it is not utilized fully and properly by many. Also, please remain open-minded and do not take jyotish too personally and do not approach it with preconceived notions about how astrology works and the laws of karma and so on. There are many flavours of such explanations available and the ‘final’ word while generally based on personal insights and experiences is not necessarily the same for everybody. Please rejoice in the uniquensss of perspectives and be in awe of the Intelligence that makes this diverse creation possible. I have sensed some degree of territoriality in modern jyotish circles and also concerns that arise from time to time, about the potential misuse of jyotish/astrology by individuals who are not mature enough or ready to take on the nascent mantle of jyotish in all its pristine clarity. Often, classics are quoted which makes one wonder how many true saints really exist in the modern morally degenerate times, actively living in the society, who alone are worthy of being taught jyotish assuming that they are interested, of course! This kind of elitism is nothing new amongst human societies but look at the facts. Jyotish has survived over two thousand years, probably a lot longer considering the oral tradition that preceeded the written word. Moral degeneracy did not happen overnight and indeed has been going on for some time. Jyotish survived all that very well and will continue to do so as long as it is needed. It has a built-in protection within it. We do not have a single instance of jyotish of being misused when applied honestly and sincerely. There have been charlatans in all professions and probably regulation and standardization of jyotish might reduce some of that; however, those who are likely to misuse are 303 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 also likely to get confused themselves as they continue. Much of what is potentially deceptive loosely associated with jyotish has to do with superstition and tantric magical stuff that has stealthily become a part of modern jyotish. Like a cancer it must be removed from the body of jyotish so that it may heal and grow. 304 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 SEGMENT II The Chapter IV of my other book (Primer) has described the different way of looking at astrological indicators, in terms of their motion and nature (fixed, mutable, etc) and the elemental nature (fire, earth...) and the odd and even, the male and female and other qualitative attributes. You have also learned from there and elsewhere the states or awasthas of the planets (age of planets and state of vitality, etc). None of these must be taken literally lest you wish to become frustrated through applying all of this in a narrowly focused manner. While human experience is a confluence of one’s perception of experiential reality on many different planes, the three major ones – physical, mental and spiritual are more or less universally accepted and hence make more sense to most individuals. The physical reality is obviously one of matter (and to some the only one that matters!), one where there are bodies, masses, where there are things, tangible objects, and (physical) energy etc. The mental reality or realm, on the other hand, is one where there is perception of all this but where matter does not exist but yet which is closely intertwined with the [description of] physical or manifested realm. In a sense, the mental realm of images, perceptions, emotions can be thought of one where subtle energies and impulses exist and which in essence determines how we experience and influence the material (physical) realm. Beyond these two lies the spiritual realm where matter is not important any more and where desires and emotions do not retain their significance either. The spiritual realm is not so much on the continuum along which lie the mental and physical realms. The spiritual realm is connected to but yet separate from the other two and is where the 305 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 true inner self lives. for ease of understanding I view it as one which receives information and sends directives to the mind and this shapes the growth of the inner self or as some say, it brings into our consciousness the sense of our true self. There are many other aspects of the spiritual realm that one must realize and not take the brief description here or elsewhere form their limited views about that which is essentially unbounded. From an astrological perspective, there are many different facets of self that one can delve into in one’s chart. These are some of the personal indicators that I have explained elsewhere. For a long time, individuals have looked at the lagna and tried to make too much of it but obviously this very limited focus does not do any justice to our entire self or as some say “selves” and one must be prepared to deal with the plurality or multifacetness where justified through the study of a variety of personal indicators in a given chart. All of these will not be functional in all charts or at all ages during one’s life but they are all there, potentially available for scrutiny and utilization for personal growth and happiness in a true sense. In a jyotish chart, the planets describe the material and physical realm rather well. Planets in a sense are the executors of our destiny and the makers of our destiny. This is a subtle point and must not lead one to some kind of magical conclusion that vests some kind of power unto the ‘planets’ by which they affect or execute our destiny. Think of the planets in your chart as components of yourself described in planetary terms. When I speak about the sun in your chart, I am not thinking of the sun out there in the macrocosm but the sun that exists within your microcosm, that lies inside you, that constitutes you and that represents you as an internalized and micronized replica of the creation. In this 306 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 schema then, the signs deal with how these influences will be perceived and effected by us. The asterisms will deal with the spiritual aspects or realms of our experience. One way of utilizing this information is to judge a given matter from the perspective or level of reality that it is likely to be important in, given the immediate focus and need. This does not mean that the current focus will be the only important focus or perspective and in order to complete the astrological message to the nativity, one must look at the whole picture if possible and not just give part of the message, again if deemed appropriate and useful. Each event and experience that is described within your chart will have the three components, physical, mental and spiritual and you as a jyotishi must keep it in mind always that only when thinking holistically about the three spheres (conceptually separated for ease of understanding) and how they influence the nativity or how they describe the experience of the nativity. Time and again, remind yourself of these two things (the concept of the microcosmos and the holistic nature of human experience) because for most of us who must live in the pragmatic worldly realm, lines become blurred easily and need to be redrawn each time we assume our role as an astrologer. 307 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 SEGMENT III At this point I am assuming that you already have read my other book which is freely available on internet, have acquired a sufficiently rich vocabulary in jyotish and astrology, have the ability to draw charts quickly by referring to ephemeris, tables of ascendants or more likely have a software for your desktop or PDA that will allow you to do the basic calculations and charts, namely, planetary longitudes, lagna, vimshottari and a few vargas. The jyotish chart is somewhat holographic in a sense. The rashi chart (based on 30° signs) is the most inclusive varga but the signs also have been divided into smaller segments -- the harmonics. These segments have similar intrinsic properties as the rashis and are very important too for a complete profile. Each house in a given varga (such as: navamsha, dashamsha, dwadashamsha, drekkana, nakshatramsha, turyamsha, saptamamsha, vimshamsha, chaturvimshamsha and hora) has similar domain as in the rashi varga (1 st house for body, 2nd for family and eyes, 3 rd for courage etc.); however, each varga primarily focusses on a certain area in life, such as navamsha deals with dharma and duty (including marriage), dashamsha deals with karma and duty (including vocation) and so on. The houses are examined within the boundaries defined within the varga under examination. The first house in each chart is of great importance since it represents a facet of the incarnated self. In jyotish, a house is described by three indicators: the sign in a house, the planet ruling the sign and the planets that represent the house (different types of karakas). Planets that reside in a house influence it very strongly but are not really the representatives for the house, except for the lunar nodes which by occupation of a sign 308 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 become the surrogates for the lord of that house and often assume the primary role in describing the fate and behaviour of their house of occupancy. Karakas are of two types, the natural or fixed karakas which do not change from horoscope to horoscope and the horoscope-specific karakas or chara karakas (based on the longitude or elongation in a sign. In this latter consideration, the most advanced planet in any sign in a given chart is called the atmakaraka or representative of self and so on; consult the earlier primer for details). It has been my observation that not everyone responds to or is sensitive to the dimension or ‘level’ of the chara-karakas. I believe that chara-karakas are karmic indicators and signify our tasks during this lifetime. People who have matured into becoming somewhat introspective, and are not the typical type “A” personalities totally engaged in and consumed by the rat race of materialism, almost as if to drown the inner pacemaker. In terms of stages, the often maligned four social castes in hinduism represent the lower, intermediate and higher states. The high state is represented by the brahmin (by deed and level of development, and not just by birth as simplistically believed to be in hindu societies of recent times, please note!). The low state is the state of shudra (actually kshudra or small defines it better), while the two intermediate stages are vaishya and kshatriya. The organism first performs in the kshudra or lowest state (server). During such time the entity mostly performs deeds automatically upon instructions given by or within rules made by others. The mental phase of activity is not very prominent and the pattern of life is simple and less individualistic or dependent on the exercise of free-will. Think of this as the childhood of a person. This is a time for learning and opportunities are provided by the Intelligence that defines and directs our lives; 309 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 however, the need for the lessons or the learning are not really apparent to the nativity at this stage of growth. The next phase of Vaishya (merchant) is where the mind is evolving and there is an instinctive awareness for survival of self as being the greatest goal. This is a state where selfishness is high and a need to conserve (primarily with the self in mind) and variable degrees of self-absorbedness is seen. A significant degree of superstitiousness is seen also at these two lower states. The mind may be developed in terms of strategies that support materialism and the low level or immediate future but the true understanding and realization of dharma or duty is just emerging and is not fully developed. The third stage is of Kshatriya (warrior/ruler). The sense of duty is high, the need to organize the life of self and of others is seen in a developed manner and the sense of personal responsibility and karma is high. Of the three states seen so far, this is where soulfulness is seen often and an awareness of the ‘big picture’ is seen. The charakarakas begin to express and are experienced signficantly here and in the next and highest level, namely, that of the brahmin (spiritual self). Ideally, in this fourth and highest stage, the sense of responsibility and karma developes fully and detachment from the illusion of life can evolve to a high degree. Spirituality is of increasing order and moving ahead towards perfection of the divine promise that is embedded in the human soul as a birthright. As I discuss this, I can almost sense the questions bubbling over in some minds, “Which signs, which planets – what represents these states? How to decide from a horoscope if the person is at the shudra or brahmin stage of development?” Those who are a bit more contemplative would wonder if the watery signs represent brahmins, fiery – kshatriyas, airy – vaishyas and earthy – kshudras; as indicated in one classification used in jyotish. 310 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 They are missing the point, though. I am not talking about those static classifications (born Kshatriya and doomed to die a Kshatriya). NO! The four states can be stages of development during the experience of a single birthtime and one may begin life as a kshudra and end it as a liberated brahmagyani (the stage beyond brahmin). If you see the increasing sensitivity of an individual as a sign of growth during the lifetime and as a consequence of which one begins responding to the patterns depicted by the charakarakas and chara dashas, then we are on the same page. In your interaction with the individual whose chart you are analysing, you might have a better indication of the level. If the individual is talking of helplessness, is melancholic, wants a remedial or some tantric gizmo to fix his or her problems, you are certainly looking at an individual who is not beyond the mind-state of total denial and who is not ready to take on the reins, yet. You will not get a lot of meaning out of his or her charakarakas, I am afraid. I must caution that these four stages are not clear water-tight compartments and so do not judge these too hastily or in a final manner. During the lifetime an individual may move to an earlier level depending on circumstances and situations and thus we have someone who has been very spiritual at one stage and then moved back into a more selfish state of existence and finally saw light, once again and moved forward. One of the duties of the astrologer can be to make the individual understand the possibilities for development in the chart and to steer their progress and growth in the right direction, if possible. If your attempts meet with resistance and the individual moves on to get yet another opinion and prescription for some magical amulet or potion sprinkled with fairy dust – well, at least you tried! Also, when determining the stage of the soul, please do not factor in one’s vocation, profession, status in life or even the deeds of charity they might have done. These can 311 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 be deceptive, per se. Since it is expected that as the human being grows older, a wider and deeper understanding of life and its processes will emerge and so there is the temptation of marking the onset of wisdom (and response to karakas) as being related to age. Thus, most children start out as kshudras (learning, serving, following, identifying with groups rather than being individuals), work through teenage and early adulthood through the vaishya state (money, acquisition is important and the selfabsorbedness is hard to miss), then to kshatriya state (raising families, taking on social duties and responsibilities, organizational skills and management of a variety of things, fighting about issues, making a stand, etc) and finally, hopefully the brahmin state (consolidating information and experience gained so far into wisdom which is shared and provided to others – sometimes in an unsolicited manner showing the remaining traces of the karmayogi kshatriya; and having a sense of balance about different elements of human experience and dawning of the state of detachment and the ability to separate the permanent from the impermanent, the relevant from the trite, and above all to separate oneself when time dictates so rather than hanging on to issues and people, tooth and nail). This same underlying principle is true for yogas and combinations in charts. Having a yoga (or an arishta or negative combination) in one’s chart is no guarantee for its automatic fulfilment. When a being is in the state of infancy, having a raj-yoga will not be much of a boost as the yoga will remain dormant. Thus we see many charts with raj-yoga (which essentially is an indicator of one’s ability to assume and carry out responsibilities) with the lifetime not showing the expression of the promise in the chart. On the other hand, a less ‘powerful’ yoga in another chart brings into one’s lifetime a significant experience, a leader with not such a great chart! Rather than immediately seeking the 312 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 explanation in a mis-recorded birthtime or some other explanation, reflect for a minute the state of the nativity. Are they ready, at all? Some areas for reexamination (only advanced students) include the ordering of amshas (vargas) as depicting information about the three realms of experiencing the reality: physical, mental and spiritual. There are some gaps etc. so tread carefully. The spiritual strength seen with nakshatramsha (3rd varga in the third cycle (1-12, 13-24, 25-26-27) is an interesting correlate showing courage, III house attribute in the inner core realm, the spirit. Also intriguing is something I am exploring which has to do with aspects. In jyotish there are two types of drishtis or aspects, that cast by the planets (loosely termed Parashari aspects) and those ‘cast’ by signs (jaimini aspects). The planetary aspects are: 7th house or planet in 7th house from a planet’s location, all planets cast these; additionally, the 3rd and 10 th for shani, 5 th and 9th for jupiter and 4th and 8th for mars. The sign aspects, I like to think of as bridges (like the solder bridges in a circuit board which exist dormant until electricity flows through those; or like a bridge between two shores which becomes effective when someone crosses it) which apply to any planet sitting in the appropriate rashi. These are based on the swabhav of a rashi. Thus, the fixed signs aspect all chara or movable signs except the adjacent one; the movable one likewise aspect the fixed signs except the adjacent one and the dwiswabhava signs aspect other dwiswabhava signs. Each sign is, therefore, connected with three other signs in this scheme. Some of the jyotishis may not be comfortable at all in mixing the planetary and sign aspects (Parashari and Jaimini) but how we classify things may have no bearing on how the 313 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 astrologic works! The same planet could be the lord of fourth house (moon for a aries rising chart) and also an atmakaraka. It might be in the 7th house from venus (2 nd lord, and perhaps amatyakaraka). Now moon may aspect venus by Parashari aspect (being in 7th) but would not have any association through rashi aspects. Does moon put on its Parashari hat and talks to venus, but then puts on its Jaimini hat and completely becomes oblivious to the presence of venus? We can say that in this case the atmakaraka and amatyakaraka are not connected but the fourth and second lords (same planets) are connected. Interesting puzzle to probe and prove! However, there is another aspect (no pun intended) to this aspect business. That is if you think of the special aspects of the three planets, jupiter, mars and Saturn. For jupiter, if it is in a chara rashi (aries, cancer, libra, capricorn), its fifth Parashari aspect will be very strong because it coincides with the Jaimini aspect since a fixed sign falls in the fifth house. Likewise, if it is in a fixed sign (taurus, leo, scorpio or aquarius) its ninth aspect coincides with the jaimini aspect since there is a chara sign in the ninth house from fixed signs. For mars, with its special 4th and 8th aspects, when it is in a dwiswabhava or mutable sign (3,6,9,12), its fourth house aspect coincides with the jaimini scheme and becomes specially significant. When mars in in a chara sign, its 8th aspect falls on a fixed sign and has dual (Parahari and Jaimini) significance. In the case of Saturn, when it is in a mutable or dwiswabhava sign, the 10th aspect falls on a dwiswabhava sign and becomes especially strong. When Saturn is in a fixed sign, its 3rd aspect falls on a chara sign (double trouble 314 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 or a two-fer depending on saturn’s blessings!) and is significant. From the point of view of aspect significance or strength, all planets in gemini, virgo, sagittarius or pisces, the four mutable or dwiswabhava signs will have a strong 7th aspect since these will fall on another dwiswabhava sign and the parashari and jaimini aspects will merge. So when we look at a planet and its aspect, it pays to keep this simple and obvious logic in mind that planets in certain signs prefer certain other signs and all aspects are not equal. While on aspects, one somewhat puzzling consideration is whether in the vargas, the parashari aspects operate at all? The parashari aspects are based on the angular distance and it is perhaps more satisfying to logic to use only the jaimini aspects because the sign-characteristics or attributes remain the same in all vargas (except vargottama where a planet in a bland sign just by being in the same sign in navamsha is considered to be as strong as if it is in its own sign). Again, this is an area where some cautious observation might be helpful. These things are not readily apparent and difficult to tease out from the multi-factorial skein that astrological rules create when they act together, as they always do. It is difficult to write something aimed at the very broad audience that readers represent, so I must be content to present my viewpoint and leave hints that may be picked up by individuals who are ready to explore that level of astrology. If what I write makes sense and you wish to explore further, that is your green light. If it makes no sense or is not clear, let it incubate in your mind and when the time is right or if the approach has 315 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 relevance for you, it will resurface, probably even triggered by someone else’s writing. It is important to not feel anxious and helpless. These facts will be stated and restated many times as obviously has been the case since the inception of jyotish. 316 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 SEGMENT IV Many have toyed uneasily with the mystical aspects of astrology. Is it a logical and totally rational bag of techniques or is there a deep spiritual foundation underneath the material architechture formed by rules and techniques? It is not an easy answer to obtain or a facile topic to explore. Primarily so, because the edifice of astrology is entrenched and created with the brick of human variability. Take two astrologers and they will be as different and individualistic as trees in a forest, rather than uniform as bricks in a wall. Each of us brings to the discipline a unique perspective that evolved because of our individual perspectives and what we found as we explored astrology, even while learning it. Many astrologers also are spiritually-engaged into practices that simply cannot be separated from their being when they practice astrology. It is the rich composite of perspectives, learning, technical and other cues that separate us as individuals and provide the diverse hues that colour our approaches. It is futile to think that by classifying our techniques, we have standardized astrology – an illusion that blinds many teachers today. It is difficult to analyse the teachers and masters when they are performing, because of the Heisenbergian nature of the process. The very process of observation introduces changes and vitiates the observation. There are enough individuals who study and practice astrology very rigorously and with a desire to be consistent and uniform and yet we see the wide variations in their levels of performance – certainly not because they used different techniques or approaches though coming from the same school of learning, but rather because of their individual flavours and predispositions, and yes their own state of development in the totem-pole of spiritual development and perspective. 317 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 My personal belief is that astrology is a fine blend of the rational and the paralogical. Like the martial arts, it utilizes physical procedures (techniques) to tap into a realm that is beyond the physical and in doing so brings down energy (information/guidance) that can help one in the physical realm while also providing some spiritual benefits. As we delve deeper into the themes pertaining to remedial astrology, the fabric becomes more diaphanous and fragile for logic to sit on it comfortably, but not any less real. Perhaps this is more indicative of the boundaries and limitations of logic and rationality to describe those regions and realms of human experience that remedial astrology and the mechanics of karma represent. Even at its very basic level, astrology stretches reasoning and logic. The very basis of astrology, the link between astronomical indicators and human experience/destiny taxes the imagination of many otherwise very grounded individuals. Yet, even rational astrologers accept that as an empirical axiom. These very individuals however may balk at some of the concepts that other astrologers may accept without question. What emerges, then is that there are limits and boundaries to which our perimeter of plausability can extend and there is probably no absolute and universally-acceptable fence between the ‘real’ and the fantastic. This needs to be recognized! Internet has become a big part in our lives these days, whether we are astrologers or not. It has made it possible for individuals at great distances to interact and so astrologers and clients (paying or otherwise) can readily interact, sometimes in ‘real-time’. This raises the question of quality and level of the individual providing readings and caveat emptor could not be sounded any stronger than in current times. It also raises the 318 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 possibility of sharing a lot of information which in old times could only be done through books and magazine articles, particularly if one wanted to reach people in other cities and countries, etc. Now a days, a website is all you need or participation in a discussion group on the internet. Again, it has its good and bad sides. In general, internet readings cannot be as detailed and as satisfactory as in a face-to-face setting. Furthermore, people who post questions and seek readings in many ways are not always fully serious or sincere and often post in the mind-set of “let’s give it a try, he may or may not respond ...”. This kind of approach is not at all good and the outcome is unsatisfactory. Even if an astrologer responds, people often get back after a delay and do not give full background of the earlier reading etc. This means that the astrologer has to go back, open the file and refresh his or her memory. Obviously, if one has charged for the reading, this would be expected but when one is answering tens and scores of requests each day, it is impractical and unreasonable to expect a feed-back. This makes the medium unsatisfactory and even frustrating for the astrologer and the nativity. Hence, I advice people against this kind of quick and dirty (though free) approach to astrology. There is always a price to pay, as there is no free lunch in the universe and of course, money is not the ONLY currency one pays by. Internet is a great source for collecting birthdata and other similar practical resources but is NOT a good source for basic astrology education. Much of what we see on internet is unedited, not peer-reviewed and at times a bit prematurely published. A large amount of this is rehashed information also and with minor variances creeping in serves well to confuse the neophyte and often the advanced student also. Perhaps in the Grand Plan, all of this serves to keep jyotish protected from misuse and abuse! For the researcher, internet is a godsend, because you can get a lot of data and charts and 319 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 biographical details of the celebrities as well as the regular persons who you interact with. This is the most valuable resource and makes it worthwhile to sift through the rest of the chaff to get to the wheat! 320 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 HOW ASTROLOGY WORKS by Rohiniranjan © 2002 September 9 Life is simple for those who can comfortably dismiss astrology as bunk, superstition and a mental aberration – a globally-shared delusion that plagues some ‘modern’ minds. Having vented thus, the sceptics can then return to their lives with all the random inherent chaos as they continue to make their way through the foggy minefields that represent life and its uncertain realities for them. For the rest of us, presumably the majority – the strength of faith varies across the sample and actually in any given individual from one time to another as well; therefore, we must continue to seek the solution. Unfortunately, we are at an early stage of reexploration during which we have seen the veracity of many of the astrological principles and for the most part have a certain degree of confidence in astrology possessing some validity as well as utility but cannot really explain to ourselves and to others how all of this comes about and works as it seemingly does. Many attempts have been made towards explaining astrology, postulations ranging from the esoteric to the mundane. Sadly, some of the attempts have been overly reductionistic or too down to earth having been created to satisfy the physical framework, and not necessarily by those who are knowledgeable in either astrology or the scientific discipline they were borrowing from. This makes for some rather unconvincing and at times erroneous explanations making the exercise somewhat futile. I am sure that their hearts were in the right place, though. 321 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Most of us are more comfortable with the physical realm and prefer to view the world as one with rather concrete dimensions where fully or reasonably understood and known (physical) matter and energies constitute the fence around the courtyard of personal reality. Thus we witness attempts towards explaining astrology as being based on gravitational effects or some sort of electro-magnetism or some subtle but heretofore imaginary (as in not demonstrable, yet) cosmic energy. The simpler explanations utilize these energies as being directly responsible for astrological “effects”, while the more subtle and sophisticated frameworks depend on influences being switched or triggered by some form of physical force acting by itself or through resonance or some other subtle derivative. These make for some rather interesting theories, such as the one elaborated by Percy Seymore. At the other end of the spectrum lie theological explanations, such as the concept of ‘devas’ or godly beings which are represented in the physical plane as the planets and other astrological indicators. The spiritual beings and energies that are linked, yoked, coupled to the planets are then believed to be capable of influencing our lives and our earthly being. Some of us (mostly jyotishis or Indian astrologers) strongly believe that these ‘beings’ are influencing us directly and actively while others believe that these influences indicate trends and time periods that surround us but might not necessarily be influencing us directly. We therefore have the oft-repeated adage: “Stars impel, but do not compel”. While the concept of a glowingly radiant supernatural being holding our reins might be a bit difficult for the modern pragmatic householder to absorb in his belief framework, this could be a somewhat interesting way of describing the existence of a subtle force or phenomenon that links the 322 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 wandering planets and us – some subtle, yet unidentified and certainly undefined form of influence that is awaiting identification by science in due course of time. The construct of astrology is based on the following theoretical infrastructure. Based on one’s time, date and place of birth, one captures a snapshot of the heavens as viewed from the earthly vantage of the epoch for such a birth. There is thus a personal orienting point, the ascendant which essentially is the point of intersection of the horizon at one’s birthplace and the zodiac, the stellar path through which the rest of the solar system apparently moves along, as viewed from the earth. The movement therefore takes into account the actual motion of the planets around the sun (and in the case of moon – around the earth), as well as the modified view of same due to the earthly perspective. We therefore run into phenomena like retrograde motion of the planets, combustion and eclipses which are products of our geocentric view of the neighbouring universe. Within this framework, the different elements (planets, signs, etc) hold certain relationships and associations and these association-patterns are then vested with specific attributes and represent effects and influences that form the symbolic logic and rules within astrology and are utilized to produce a reading. The unescapable phenomenon then underlying astrology is that the different elements are related to each other and to our lives. This can be a simple construct where our being born in certain months creates subpopulations that would share certain similarities. These are the sun-sign based groupings or the 12 clans of the zodiac. Similar sub-groupings can result from our utilizing other factors, such as, lunar groups (utilized by 323 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 jyotish), groups of ascendants or other planetary groups. These groups will contain larger or fewer number of people based on whether the astrological body is a slow-moving one or rapidly-moving. The ascendant being one of the rapidly moving indicators (on an average 2 hrs per sign) would result in all births taking place on a given day classifiable into a maximum of 12 groups (for equatorial births) and somewhat fewer groups as we move the birthplace towards the poles. Due to the tilted axis of the earth, some signs may not rise at all in extreme latitudes. The moon is the fastest moving ‘body’, so lunar groupings will produce cohorts that group all people born during a 2-2.5 day period into the same sign. Similarly, each sun-sign birth group lasts approximately 30 days because from the earth we view the sun as traversing through a constellational sign in nearly 30 days. Saturn is the slowest moving planet in the jyotish framework (nearly 2.5 years per sign), so all those born during a given 2.5 year period would share the Saturn in the same sign in their natal horoscopes and we can thus group human society into 12 Saturn-related subgroups. Unlike Indian astrologers, their tropical brethren include even more distant and slowermoving planets like Uranus, Neptune and Pluto and can work those into the classification as well with increasing periodicities. It would be simplistic to use these groups as the sole basis for classifying humanity because at all points during consideration of astrological factors we must remind ourselves that while it is convenient to view the horoscopic factors one at a time, they probably work simultaneously and the sum-total or more precisely the resultant of all the influences and factors ultimately determines our individual astrological picture and our specific traits and responses in life. Whether astrological factors 324 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 influence our lives or indicate possibilities, one would need to incorporate the multiple factors that underlie our being into what we term the “human experience” or the ‘life experience’. Even seasoned astrologers often forget this and focus on one factor or a few factors overly and the cart of astrological reasoning risks getting derailed, as a consequence. This is why serious astrologers shrink away from what is somewhat derogatorily referred to as “sun-sign astrology”. I once had the privilege of communicating with an astrologer from the ‘humanist’ school (a tropical school of astrological thought). He explained astrology as being based on the analogy of a clock at noontime. We all know that the clock striking the noon-hour is associated with a lot of individuals feeling hungry and proceeding to address their natural need for seeking nourishment. It is important to note that the clock was not ‘making’ them hungry, and yet by looking at the clock with the sun overhead, one could safely assume that a lot of people were hungry at that moment and seeking nourishment. Astrology could be working along similar lines and a given planetary pattern somehow became yoked with our behaviours, fate and destiny, etc. and the correlation between a specific astrological pattern or cycle and a human event, though not connected causally, could be responsible for the utility of astrology as a predictor/descriptor of human beings and their activities. The Jungian concepts are very attractive within this framework as well, in which all elements of the universe are connected; synchronicity results as a consequence of the inherent connectivities and may be utilized for describing and utilizing cycles or patterns and translating those into human endeavour and experiences. 325 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 To a certain extent it does not make much difference whether the astrologer tells someone: “During such and such period, you will have an accident due to there being a difficult transit to your natal mars, so be careful!” or ‘During such and such period, there is a difficult transit to your natal mars and there is a likelihood of your getting involved in an accident, so be careful!’ In either case, though the tone remains very different, an event that is negative and probably avoidable to some extent, is being forecast. If the implication is that the negative event is unavoidable, then astrological advice will really not serve any pragmatic utility and promote fatalism and defeatism. This raises a debate on its own as to one’s fate being cast in stone and unchangeable or of one’s experience being entirely fated while others may allow some degree of prevention or modification as being likely. The latter form the basis for remedial astrology that is a big part of jyotish, sometimes a bit overplayed, for that matter. This also takes into consideration the law of action and consequence, that is exemplified by the theory of Karma in Hindu thought or “As you sow so shall you reap” in Biblical thinking or similar adages that exist in other religions. Astrology cannot really cleanly divorce itself from this difficult and somewhat esoteric philosophy and sooner or latter, each conscientious astrologer would be forced to think along these lines and would have to incorporate this concept somehow into his or her framework of astrological belief. Those of a theological and more accepting bent of mind will immediately see the consonance and relationship of this with the connectedness between the esoteric elements of our universe that are represented by concepts such as the akashic records and the circle of time or events in the future essentially being already in place and capable of being 326 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 accessed in a non-linear manner (through divination) and other thoughts that can make the entire construct and concept of reality extremely complex because it would have to extend into realms beyond the physical and those currently known to science. The important point, though, is that if all of this is indeed true then there would have to be some intelligence that underlies this superficially chaotically-random universe that we inhabit. And, if this is true, then obviously the randomness and chaos is really a result of our lack of comprehension of the true and complete essence of this intelligence and its product – the creation. A somewhat circular logic but we know from direct physical experience that both the chicken and egg are real, and also connected in a cause and effect related manner! Astrology too is, for those who care to devote sufficient time and attention to its study and practice! After accepting the law of karma and that the life experience unfolds over a large number of sequential appearances of the individual, one also needs to accept that there must be a very good reason for such a series of reappearances. The scholastic model, namely, that we revisit the earthly plane to learn more and often the same thing again and again does make sense. What does not make sense is the fact that nearly all of us have no memory of our past experiences and would it not have been more efficient if we knew our problems and deficiencies from earlier times? The wise ones remind us that it is not the mind but the soul that is learning and that most of us are aware of our selves only up to the mental plane and not any higher. It is almost as if the senior manager is more aware of the big picture ‘reality’ than the lowly worker who only handles a piece of information at a time for processing it for upward transmission. But, while it is nice to feel being a part of a mammoth 327 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 organization, the individual cannot be blamed for not experiencing any satisfaction or for not being able to make any sense of or ‘real’ contribution to this “process” or ‘System’. With a sufficient degree of assumptions, astrology does provide some structure and sense to this schematic but does not really add to our experiential insight of the life and path of the soul that we are a part of. Perhaps intellectually, but definitely there is no real sense of understanding of all of this. If astrological insight is combined with meditative insight, sometimes the picture becomes a bit clearer as one acquires deeper though still fragmented insight and understanding into one’s personal quest and how it relates to the rest of the existence generally. This is not easy and takes time to develop and often does not leave us with any greater degree of satisfaction, in the end. Anyway, it serves as an effective tool for personal comprehension and does not represent a good or effective aid for making others understand this reality. Language, though adequately able to convey sequential concepts shows its limitations when attempting to explain something so complex as human experience and the mechanisms underlying the same – as attempted to decipher through astrology or similar constructs. Let us not lose sight of the fact, though, that language is evolving in parallel with our increasing comprehension and yet may be the best way to define and describe it ALL in the long run. I am convinced over the decades of my direct experience with it, simply through the veracity of the descriptive and predictive ability of astrology, that there is a significant synchronicity in the geocentric astronomical movement and positioning of the astrological indicators and the “human experience.” The synchronicity had been in my face long enough and 328 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 frequently enough to not be noticeable without ignoring it entirely dishonestly. Why and what connects human life with the rules of astrology that are based on the movement of astro-indicators as viewed from the earth is not directly known. But so were not the distant celestial objects before radio-astronomy. The absence of evidence is not necessarily any evidence of absence! The fact that for the most part the geocentric vantage (as opposed to true astronomical positioning from a heliocentric or galactocentric vantage) has a better concordance with the astrological synchronicity is probably a hint and not a deterrent towards the veracity of astrology. The why is not known, yet, but the if is not in question for anyone who has sincerely, honestly and consistently studied and experimented with astrology, even for a few years. Despite those astrologers who are engaged in camp wars and waste their energies in arguing for the supremacy of their school or zodiac, others are beholden in awe at the marvel of very different vantage and rulestructures that still make it possible for different schools to come to similar astrological conclusions through using different conceptual frameworks and rules. On the one hand this highlights the enormous width and scope of human reasoning, and on the other makes one aware of how much the horizon of knowing really extends beyond one’s horizon of cognition and current knowledge. To me, personally, the redundancy of the knowledge systems that different astrologies represent – despite their very large differences – indicates that this is a message that is important and the universal intelligence makes sure that we get it one way or another, through portals of cognition and comprehension that we know little of in our infantile state of cognitive evolution. If we can only put aside our territorial scythes for a moment we shall realize 329 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 (paraphrasing a very wise astrologer friend and guide of mine) that the bird of divination (knowing) has two wings: logic and intuition; remove one and all the bird can do is go round and round in circles, as it pivots around its shadow – its ego, never even taking off the ground, while the blazing sun of true knowledge shines directly overhead. © 2002 - September - 9, Crystal Pages, Rohiniranjan www.geocities.com/clarity2020/index.html www.indianest.com/astro 330 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 ASTROTREASURES THAT HAVE ‘SURVIVED’ THROUGH TIME by Rohiniranjan In this article I am addressing a very delicate issue which many contemporary jyotishis may be extremely sensitive to or even take offense to. This concerns what many of us have been taught to treat as gospel: the classic texts in jyotish that have survived through time, some say, through thousands of years of oral tradition before they were written down. Some of the fairly standard texts in the field of natal jyotish principles (jaataka siddhantas) include: Brihat Parashar Hora Shastra [BPHS], Laghu and Madhya Parashari, Brihat Jataka, Upadesha Sutras (Jaimini), Phaladeepika, Saravali, Hora Ratnam, Hora Sara, Uttara Kalamrita, Nashta Jataka, Deva Keralam (Chandra Kala Nadi), Bhrigu Nadi, Satya Jatakam, etc. A few of these, were probably written in relatively recent times (last several hundred years). Uttarakalamrita, Satya jataka and Daivagna Vallabh would serve as good examples of such more ‘recent’ texts. Almost by total consensus, Brihat Parashara Hora Shastra is accepted by jyotishis as the gold standard where fundamental principles of jyotish are concerned. This magnum opus is a huge compilation of hundreds of shlokas (Sanskrit verses) which touch upon many aspects of Vedic astrology or jyotish. It is presented 331 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 as a transcript of many discourses taking place between Sage Parashara and his student Maitreya on all aspects of astrology (including that dubbed in recent times as Jaimini system because of some of its unique differences from the mainstream Parashari principles); the magnum opus wanders briefly at places into Ayurveda, philosophy, religion and a few themes of obviously non-spiritual interest, for instance in some of its later chapters. The fact of the matter is that no student of jyotish can hide from an encounter with this huge tome and indeed her education will remain incomplete without studying it at some point during one’s jyotish studies. The heartburn, unfortunately, begins to arise when we come to the realization that there exist at least a few ‘original’ versions of Brihat Parashara Hora Shastra! For example, two of the recent, popular translations in English, one by R. Santhanam (Ranjan Publications) and the other by Girish Chand Sharma (Sagar Publications) have significant differences in the distribution of chapters, etc. and at places less than optimal distinction remains in establishing that which represents pure translation and that which constitutes the notes and personal observations (perhaps even biases) of the translators. While gratefully acknowledging the significance of their attempts at translating these huge bodies of Sanskrit treatises, it is difficult to turn away from the fact that not all contemporary translators are equally proficient in Sanskrit; this only adds to the problems of a less than faithful translation being available. Overall, though, there is a wealth of knowledge captured between the covers of these tomes, and some mine-fields, as well. 332 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 It is accepted by general consensus that most of the earlier Hindu texts (including Brihat Parashara Hora Shastra) were transmitted through the oral tradition that perhaps still continues in jyotish circles. Through millennia, information and knowledge were transmitted from teacher to student and preserved through meticulous attention to details and a razor sharp memory, the contents of which were duly transmitted to the next-in-line before the ravages of time dulled one’s faculties. According to some scholars, unique and almost indiscernible ‘keys’ were incorporated in the body of the innocent-appearing verses, to serve as “checksums” for detecting errors (somewhat similar to what is done for modern digital information in computer applications). It is also a popular belief that jyotish, to a large extent, is revealed knowledge. That it was revealed to sages of yore (18 of whom have been named by KN Saraswati and her father in their translation, of Brihat jataka, published decades ago) from divine sources and then transmitted from generation to generation through oral tradition. At this distant point in time, we do not have any evidence if some or all of these gems of information and knowledge were first ever written down until much later after the original transmission. What we see today, as the different versions of texts, like Brihat Parashara Hora Shastra, could presumably be the result of notes taken by different individuals possibly at different points afterwards during the generations of sojourn of jyotish principles from mind to mind, and can explain at least some of the discrepancies and muddling that is there. Come to think of it, the ability to write and take notes must have led to (or perhaps was triggered by?) the dulling 333 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 of the human memory, since with the realization that the faintest mark of ‘ink’ was stronger than the strongest memory, there was less of a necessity to remember in the recent days of less than pristine mnemonic performance! Less exercising of memory was necessary, in other words, once the quill, dried leaves and parchment arrived (or the stone tablet, perhaps?) And now the palm-pilot, of course! Comparing this with a modern observation would be the reducing capability of performing mental mathematical operations by the different generations. We know very well today that early generations of baby boomers and ancestors who did not possess the luxury of calculators could add, subtract, multiply and divide numbers more easily in their head than the subsequent generations with their plethora of handy calculators and video games. While hand-to-eye coordination has improved, the ability to do mental math has atrophied from disuse! Is it not conceivable that the same could have happened to man’s memory over centuries as we ‘evolved’ towards becoming a writing, note-taking, documenting type of beings, with rapidly failing and evanescent memories. A more serious matter, than missing facts or details during translations and scribing, is the human tendency for embellishment and inserting of material into the original body, as a means of bringing about improvement. This should not immediately strike one with horror because of the nefarious and less than ethical finger-pointing that this statement may imply. It is quite conceivable that because over time so many individuals were involved in the process of preserving the classics there 334 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 could have been damage incurred to the original followed by wellintentioned attempts at restoring what was damaged. Let us not forget that other influences such as invasions, temporal decay and degeneration of material, natural disasters (they did have floods, earthquakes and pestilence back then!) had their adverse effects as well on the preservation of the original knowledge. All of this underlies the discrepancies noted by contemporary translators when they comment that a certain passage or word does not make sense in the context in which it appears. Regardless of the original motives, these ‘restorations’ have not been consistently or faithfully annotated by the later scribes and one wonders about the authenticity of everything that we dote upon in the classics as being original, unsullied and nascent and which some are loathe to even question, almost as if that would be a sacrilege. In all fairness, there are some who conservatively and probably rightly caution that what we think of as having been modified if not tampered might not be so, and it is wise not to throw the baby with the bathwater. In some situations, this is good advice but does not make our task any easier to separate the wheat from the chaff. Overall, in the contemporary world, modern man should not have an axe to grind. The temporal distance alone makes ‘cohort-based fidelity’ or some false sense of racial/clannish loyalties irrelevant and unnecessary, if not outrightly ridiculous. Anyway, the ancient sage giants do not need the protection offered by modern pygmies! Jyotish has survived through centuries (some may prefer to say millennia) and it is not inconceivable that mankind has lost many 335 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 of the important interpretive keys. It is also possible that many of the remaining keys may be available today to only a select few because of the age old human tradition of playing cards close to one’s chest and a paranoid, possessive fear that astrology can be readily misused by some. These may be legitimate and real concerns but unfortunately they also limit the diffusion of jyotish into wider masses leaving fewer individuals to figure out how best to run the ‘shop’. Sadly, some, if not all of the superstition that surrounds modern astrology is a consequence. There is some likelihood that many, if not all, of jyotish texts that we have access to today were ‘scribed’ around the time of Lord Buddha (few centuries before the Christian Era began). It must be re-emphasized that was the epoch when the information was written down and represents neither the date of the original creation of jyotish on earth nor of its transmission from the Divine to the human, if such were the case. This ‘dating’ has caused much anguish when stated earlier particularly by western historians of astrology. Anyway, if one peruses Brihat Parashara Hora Shastra, one notes that while describing the planetary representation of the avatars such as Rama, Narasimha, etc., Gautama Buddha was also mentioned as the avatar indicated by the planet mercury (budh graha in sanskrit) [BPHS, Sharma, Chapter II, Athawataarakathanadhyaaya, page 10, shloka 5, 1995 reprint]. Now, I submit before you, the following to ponder upon: a) was this reference made in the original verbal discourse between Parashara and Maitraya presumably ‘thousands’ of years ago before Buddha’s time – which then amounts to 336 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Parashara essentially predicting Gautama Buddha’s birth in future from his temporal vantage point, or; b) did the discourse occur after the birth of Buddha, or; c) the reference was inserted in more modern times to account for Buddha and to make mercury’s role complete? I visualize eye-brows rising, at this last suggestion! BPHS is a remarkably well-compiled book with a great degree of contextual organization particularly in its order of presenting of information. Yet, when it comes to the lunar nodes, there seems to be a (to my mind, a significant...) departure. ‘Parashara’ mentions that rahu and ketu are nodes, shadowy planets (this distinction that he made from other planets is remarkable since the lunar nodes are obviously only two mathematical points created by the nodes of intersection of the orbital path of the earth around the sun {apparent path of sun around the earth} and the path of the moon around the earth). Parashara does not attribute any sign rulership to the nodes when he describes the rulership of signs of other planets in an earlier chapter [BPHS, Sharma, Chapter IV, Atharashiswaaroopadhyaaya, pages 54-57, shlokas 6-24, 1995 reprint] and furthermore, in a later chapter clearly indicates that these nodes give the results of the house whose lord they are conjoined with or the house they occupy [BPHS, Sharma, Chapter XXXVI, Athayogakarakadhyaaya, page 479, shloka 16, 1995 reprint]. Moreover, in an even earlier chapter [BPHS, Sharma, Chapter III, Athagrihagunaswaroopadhyaayaha, planetary characteristics and description, pages 36-37, shlokas 49-54, 1995 reprint], no mention is made of rahu or ketu being 337 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 assigned any of the special signs (exaltation, debilitation or moolatrikona, etc} as had been done in that chapter for all other visible planets that are used in jyotish. However, later on in the text [BPHS, Sharma, Chapter XXXXIX, Athadashaphaladdhyaaya, page 123, shlokas 35-36, 1995 reprint], the text suddenly goes into great details and mentions the exaltation, debilitation, moolatrikona and own signs of rahu and ketu! One immediately wonders why the ‘original’ author was leaving this unsaid until so late in the book, and why in that chapter! In fact, in stating this the author is almost contradicting his own statements in an earlier chapter. If one explores a bit more -- in chapter 49, one would see that the basic framework of the chapter includes the description of planetary effects, during vimshottari dasha periods, based upon the rulership and dignities of the planets in a given chart (exaltation, moolatrikona, etc.). Obviously, rahu and ketu would not fit in the contextual framework of this chapter and so ‘had’ to be provided with the relevant ‘attributes’. I do not think I am being cynical if I do not see this as a case of oversight on the part of “Parashara” in not describing the places of dignity for rahu and ketu in Chapter 4 and making up for it in Chapter 49 when he was up against a wall while describing rahu and ketu’s dasha effects! On the other hand, it is no stretch of imagination to consider that, what appears in Chapter 49 regarding the description of nodes represents an insertion, an embellishment that perhaps never existed in the original. It also makes one wonder if some of these later chapters were: (a) in the original discourse, or (b) did BPHS gradually evolve as a compilation over many years after having originally seeded by the oral discourse 338 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 that once took place between Parashara and his disciple. This is not so different even for relatively modern textbooks in scientific and other disciplines where the original author’s name persists as does the title of the book, with subsequent editors often changing the complete layout of the contents, over the years. By these standards, I would say that BPHS is remarkably preserved for the most part. In a text that is so ancient, it is not surprising that discrepancies would exist, but the modern beginner in jyotish must be watchful of such and should approach what is stated in these modern versions of the classics with an open and questioning mind. Much of astrology is definable in terms of clear logical threads, although there is a lot where logic is not apparent (is it missing logic or missing information constituting the logical links?). One must not hesitate to boldly question when there is any indication of missing logic, missing keys or statements that strike one as being simply inaccurate or inconsistent. While mulling over this context, it bothers me very much that there is a near absence of illustrative horoscopes right across the board in jyotish classics. Most of the authorities, such as Parashara, Jaimini, Varahamihira, Satyacharya, and even the later day doyens: Mukunda Daivagnya, Dhundiraja, Kalidasa, in books after books after books have not left nearly any illustrations of the principles propounded by them (or in some case received through Divine guidance) or even a companion workbook which contained horoscopes from their times, that: 339 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 (a) would illustrate from a practical point of view at least some of the thousands of principles and combinations so prolifically produced by them, and; (b) would have allowed us to ‘time’ their period of existence with greater accuracy and certainty. The only significant body of horoscopes and real data that has been bequeathed to us modern jyotishis exists in the form of yet another jealously guarded collection that constitute the nadis of Bhrigu and similar resources which boast of other problems, for that matter. It is extremely bizarre and frankly quite disturbing – this absence of examples to complement the principles that abound in jyotish classics aplenty. To me, jyotish is not some religion where faith needs to reign supreme for optimum comprehension. Jyotish texts, are a legacy that we all must be grateful for. How else could we have learned astrology without having to reinvent the empirical wheel of observation leading to knowledge? However, these repositories of ancient but essentially timeless knowledge must not be considered immune to further examination and given the time that has passed since their creation until this day, these must not be accepted as gospel or as above or beyond examination. Particularly in their current state of their incompleteness glaringly exemplified by the near total absence of illustrative material, example horoscopes, etc. The jyotishi, of eastern or western roots, in this lifetime that is, must not forget that the primary purpose of jyotish is to address the needs of the worldly individual, the stereotypical householder. Those who have 340 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 renounced the world already and are on some lofty path of detached self-realization have no need for astrology. Aren’t they already beyond the grasp of the grahas? If jyotish must be practiced as a pragmatic, living and breathing craft and if we really want to understand it as a predictable, at least partly logicbased, scientifically-testable set of principles, as claimed, then we have to come out of the ‘religious’ ambience that many have chosen to incarcerate jyotish in. Unless we are willing to do that and unless we are prepared to question all that that we have received over time and attempt to examine its relevance and applicability, we shall not be able to release jyotish from the dark crypts of secrecy, confusion, sensationalism and mysticism where it has been lying in a wasteful state of isolation for a long time. Then, it shall continue to remain in the minds of the majority of the human population -- a curiosity at best and a superstition at the worst. What a sad, terrible loss that will be for mankind. ********************* <Rohiniranjan, All rights reserved, October 29, 2000, modified August 24, 2002> ********************* 341 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 C-O-N-S-C-I-O-U-S-N-E-S-S in your horoscope! by Rohiniranjan In the ‘Seth’ material that was channeled during the last century of the last millennium by Jane Roberts, the ‘consciousness’ that Seth talks about appears strikingly similar to the Hindu concept of soul. “That which is not born, never dies, cannot be burnt or cut …”, as Hindu scripture such as Sri Bhagwat describes. Seth also hints at a minor form or unit of consciousness, which is present in the atoms, and in the particles within and around us which are unitarily separate from the human-soul-consciousness. In astrology, and specifically in jyotish the Indian system of astrology, the conceptual framework leans heavily towards the central theme of karma, attributed to be the primary impetus behind births and rebirths, and responsible for our destiny and the shaping of it. One property of consciousness would seem to be in its being constantly aware of its surroundings. In other words it is interacting and communicating with its milieu all the time. Consciousness is dynamic and restless. It cannot remain resting and unperturbed for any length of time. It must rise to action; it must act and interact constantly merely to continue to exist! The moment when status quo (the state of brahma-nidra when the creative process sleeps) and equilibrium is disrupted, the birth of consciousness occurs. The soul stirs and this awakening then initiates karma or action; a seed is sown for some future effect, for some future fruit, be that a sweet apple or one that is poisoned. 342 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 The soul is often considered as an entity bigger than life as the latter is experienced by most mortals. It is something lying betwixt the earthy, tangible human experience and the conceptual entity we call God. On the other hand, perhaps – SOUL is no more than a potentially restless, but generally quiescent conglomeration of consciousness that extends into, pervades through and interlinks realms of perception (and ‘dimensions of reality’ as some prefer to call those) that far exceed the specific focus of awareness of the ‘witness being’, the here-and-now point of consciousness that we identify with the ‘I’ sense. The aware, earthbound consciousness, experienced as ‘I’ then is the result of the soulsense, or consciousness perturbed strongly enough to make itself discernible in this realm where matter and energy transform into each other, continually. Often through religious philosophies, we have been conditioned into believing that our experiences in this lifetime, are all illusory and that some exalted state of heightened awareness with a blaze of insight awaits us as soon as we shake off our mortal coils. That, upon dying we somehow and suddenly would grow wiser or regain our inherent and true wisdom and awareness as soul-entities to then sit down, with our Glowing Angelic Companion, and judge our performance during this recent lifetime and then to prepare a plan for yet another return to the school of life and work to diffuse our karma. A return in most cases, without any memory of past experiences or lessons learned as a conceptual construct. This kind of scenario has always made me very queasy, right to the very core of my being. Since we return back to the amphitheater of life without any recollection of our past mistakes or lessons; the point of returning to school begins to look less of a win-win situation. Moreover, worldly life is supposed to be all ‘maya’ or illusory, but what most of us worldly creatures face during our wakeful hours is uncannily real and concrete. We have clearly two phases of existence during our earth-bound lifetime: the wakeful period and the hours spent in slumber and in the dreaming ‘existence’. Almost analogously to this, we have the wakeful phase of 343 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 lifetime and the unknown phase of death in between lifetimes. What if, the hours of wakefulness with the many more vivid activities and sense of immediacy, and of things happening within circumscribed laws is indeed the tangible reality? And, the period of death between two lifetimes is analogous to the state of sleep and dreams – presumably of recuperation and rest! This means that the time we spend during our wakeful life is what is more important and although we seemingly have less control over our actions during this reality, we are more awake and probably end up learning more and can exercise our inherent potential better. We can try out different things and quite frankly, live more vividly as souls! In a situation similar to our sleep and dreams, the pause after death and prior to the next birth allows us some quiet time for recuperation, for reflection and to restructure our strategies for the next school year. I am sure most of us will feel more comfortable and at ease with this conceptual framework, that gives more importance to our wakeful life, the consequences wherein are more palpable and real requiring little imagination on our part to comprehend. It may be difficult to switch one’s mind-set, because wise ones from time immemorial have told us otherwise and it is attractive to escape from the reality of the consequences of our decisions and action in the here and now to wait for some time of greater understanding and insight that awaits us at the other end of the ‘lighted’ tunnel. But, karma, the tenacious thread of continuity that plagues our existence from one lifetime to another is very real and snares us back into consequences and repercussions, whether we like it or not despite our momentary hedonistic escapades into the ambrosia of spiritual loftiness or other forms of denial. Like it or not, we must keep returning to this realm of duty, of responsibilities and of wakeful REALITY! But, how can we utilize all this in astrology? Astrology deals with the tasks and growth of the incarnate consciousness, a subset, a fraction of the larger consciousness. The ‘I’ in the horoscope primarily relates to the ascendant or first house. This is where the primary focus lies in the current incarnation, the ‘nerve’ center of our awareness and existence. 344 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Astrology reminds us of our freedom at the same time as it nudges us to recognize our responsibilities and the utility of engaging in wise action. In jyotish many indicators of ‘I’(self) are described; these personal indicators include the ascendants not only in the rashi or radix chart but also in the divisional charts, sixteen of which have been described in Brihat Parashara Hora Shastra, the magnum opus of jyotish. Including the rashi, these sixteen viewfinders into human experience give us valuable insight into our lives. As indicated by jyotishi Sanjay Rath, the swamsha or lagnamsha, the sign that rises in the navamsha chart is particularly significant in indicating all that which fructifies and is attainable in life, easily, the path of least resistance. Additionally, there are indicators such as the moon, sun (in the sudarshan composite chakra which is examined by superimposing three circular charts with the corresponding first houses formed by the ascendant, moon and sun), as well, the lord of the asterism rising at birth and that in which the moon is placed (defining the starting point of the vimshottari dasha progression in life) and the atmakaraka or the planet that is the most advanced in longitude in any sign in a chart. Confusing as this multifactorial mélange must sound, it does make some sense because in order to capture all of the essence of the incarnated consciousness (facets of personality that is taking in the human experience) in a given chart, one would surely need more than one planet or sign to cover all of the different facets of experience and existence. To reiterate, Jaimini paddhati as a subset of Parashari jyotish has been called, describes in addition to the lagna, two other personal indicators, swamsha and karakamsha. Swamsha is the navamsha of lagna (or navamsha lagna – the sign placed in the 1st house of the navamsha division chart) while karakamsha is the sign in which the atmakaraka is placed in navamsha. As mentioned earlier, the contemporary jyotishi, Sanjay Rath in his translation of the sutras of Jaimini indicates that swamsha indicates that which is readily attainable in life (to the self) while karakamsha indicates all that that the soul desires. From a practical consideration, this raises some interesting possibilities, 345 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 astrologically speaking: the mutual disposition of the swamsha and karakamsha would indicate whether current lifetime would be full of unfulfilled desires and unattainable dreams or would it be one of purpose and fulfilment? The lords of swamsha and karakamsha would also have a say in this matter. Another way to look at this could be that the karakamsha indicates one’s goals and tasks in this life for which one chose to be born. Swamsha, then would represent the lessons already learned and that one is comfortable with (having crossed the bridge once or perhaps several times during previous incarnations). In some cases this may represent the plan “B” or may merely represent security blankets or even escapades from the rigours of learning (for this lifetime). Mutual relationships between the swamsha and karakamsha would indicate if the lessons are connected and continue from the past or are new ones entirely. It must be brought to the reader’s attention that there are at least two contemporary recommendations for karakamsha: the first one recommends using the navamsha sign in the rashi chart as the karakamsha lagna, all planets are placed in the karakamsha chart in same rashis as in the birth chart, only the lagna is the sign occupied in navamsha by the atmakaraka; the other method utilizes the navamsha chart itself, reoriented from the karakamsha lagna. for Mahatma Gandhi’s chart the two arrangements will be as shown in the figure that follows. Gandhiji’s atmakaraka was moon which is in Karka rashi and Meena navamsha. The karakamsha chart will have Meena as the lagna. Notice that if we use the karakamsha-navamsha chart then the atmakaraka will always be in the first house, whereas, in the other arrangement, namely, the karakamsha-rashi chart, the atmakaraka can be in any of the 12 houses making more variations possible. Swamsha in Gandhiji’s chart is in Scorpio. Karakamsha Meena is in a trikona from swamsha. This is good for one to realize life’s goals and to fulfil the task one came to this world for. The means for this will be dharmic (dutybound) and adhyatmic (spiritually oriented), both of which make sense if one follows his life story. His sense of duty, extreme sensitivity towards his Muslim ‘children’ for whose well-being he was prepared to lay down 346 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 his life, literally, as history is witness, shows beautifully through the moon (mother) with Rahu in fifth in karakamsha-rashi. Rahu represents cultures and religions different from one’s own, while moon also represents Muslims due to its symbolic and pragmatic importance in that religion and its highest expression that some souls born into Islam or derived ideologies have gifted the world with, in terms of poetry of Rumi, Khalil Gibran, Ghalib, Zafar (etc.) and the emotional intensity (bhakti) that is there for human beings to embrace and to put into practice for good. In the same chart, in the ninth house is Saturn the fifth karaka. It represents the path of austerity and hardship that Gandhiji took upon himself and expected his close ones to follow. The beautiful blend of gentleness, caring and yet stern discipline, shown through example and not mere words shows up clearly. Here comes an illustration of fate creating all the opportunities. Not everyone with Rahu and moon in fifth and Saturn in ninth in karakamsha would exploit the combination and bring it to its glory obviously. It helps to have Scorpio as the swamsha in this chart, which would indicate the natural flow of things and the intensity and toughness to follow one’s dreams. Austerity and a consuming sense of duty that came to Gandhiji so naturally and which he put to effective, earthy use has at times been misjudged as a shrewd political sense. We must not lose sight of the fact that he did not have a personal agenda or stake in all this and easily walked away from it all when the political drama came to a close, once satyagraha had showered its fruits upon its harvesters and the division of the bounty became an issue. The kemadruma in karakamsha again, fulfils the promise through the harsh life the saint had, in British jails and even in the home of his own choosing, with destiny not forcing any of that on him. Or was it all a leela of destiny? I keep returning to the fact that I feel within my guts that what we see around us is not some dream, some mayavini leela no matter what the ancient sages tell us! 347 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 This IS the reality and HERE in our awakened state, we are provided a chance to really execute our freedom of choice, our ability to embrace that divinity which enables us to choose and to decide upon our true path. This lifetime, this state of awakening is where we shine at our best, and where we can exercise and express our divine self; this reality is where the heaven and hell is, all of our choosing. Sure, there is maya, there is illusion, but again all of that is created through our filters and shields of denials that we often choose to hide behind! We also have the power to remove every single one of those misperceptions and to emerge and express our-Selves as the best that humanity is capable of, namely: D-I-V-I-N-I-T-Y! Astrology can guide us into that realm there, but in many cases just common sense and purity of intent are enough. ************************************** © Rohiniranjan (Crystal Pages, 2002) ************************************** 348 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © S ADE-SATI OF SATURN by Rohiniranjan © Rohiniranjan/Crystal Pages (2002) 349 All rights reserved, since 1980 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Nothing strikes greater fear in many hearts than the mention of an impending sade-sati of shani maharaj (Lord Saturn) as saturn is ‘affectionately’ known in India! Through the ‘tireless’ efforts of some ‘modern’ jyotishis, judging from the number of questions I receive through web-portals, kalasarpa yoga, sarpa yoga, mangal dosha are gaining a lot of ground and rapidly in the arena of fear-causing astrological indicators, over saturn! I am not trying to minimize the potential negative influence of these factors when these are in full sway, but it would be equally reckless not to point out that the negativity is not unconditional and must not be applied blindly in any and all charts. While I am not in favour of sugar-coating and pussy-footing around negative indications (as is done by some modern astrologers who turn their noses at any and all forms of arcane ‘gloom and doom’ astrology), but I am even more strongly against amplifying and over-reacting to all that is negative but potentially-challenging in one’s life. With this principle guiding me, I hope to focus in a balanced manner on the phenomenon of sade-sati in this article. Saturn is the outermost of the three superior (outside the orbit of earth) planets (mars, jupiter and saturn) planets that are considered in traditional jyotish. Saturn takes on an average a little over 29 months to traverse through each constellation or sign or rashi of the zodiac. This can be rounded up to 2.5 years per sign or 30 years for one revolution around the zodiac. Saturn is the outermost planet that describes more than one revolution around the zodiac during the lifetime of most human beings. Now, the sign in which the moon is placed in the birth chart of an individual is considered to be of a very significant factor in jyotish. Moon 350 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 is the indicator of the mind and is considered to be especially sensitive to astrological influences. The moon-sign or janma-rashi, then, becomes the astrological i.d. of an individual, particularly to influences that are of an ongoing nature as one progresses in life. The moonsign, understandably, plays a significant role in judging the influence of transiting planets during one’s lifetime and forms the basis of gochara or transit readings in jyotish. When saturn arrives in the sign that is in the 12th house from the natal moon (that is, just previous to the moonsign) one understandably enters into a new phase in life. This period lasts till saturn exits from the sign that is after the moonsign. Its transit through these three signs, namely, the sign in 12th from the natal moon, the moon sign itself and the sign next to the moonsign, takes about 7.5 years and the term for 7.5 in hindi is ‘sade-saat’. Hence, the sade-sati of saturn refers to its transit through the trio of the two signs flanking the natal moon and the moonsign itself. This phase of 7.5 years repeats again in about 30 years and so, many individuals may experience 2 to 3 such periods during their lifetime. To a somewhat smaller extent, the ‘influence’ is also believed to occur when saturn transits the signs that is fourth and eighth from natal moon. These 2.5 year periods are known as panoti, dhayia or adhayia in folklore jyotish. As a matter of fact, none of these periods, or for that matter sadesati itself are mentioned prominently in most of the standard classic texts in jyotish; it is remarkable that their impact in the jyotish framework is so deep-rooted and known to even beginners and those casually-informed (don’t underestimate this cohort, which is in tens of millions, just in India!). 351 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 To give an example of the periods described above, if we assume that one was born in the mesha or aries rashi, in other words, with the natal moon in aries rashi in the birth chart; when saturn transits the signs of pisces, aries and taurus, the individual will experience sade-sati. When saturn transits the sign of karka or cancer and again when it crosses scorpio or vrischik, the individual will experience the panoti or adhayia of saturn. Nit-pickers may immediately wonder – what if the natal moon is in the last degree of a sign? Will saturn then have a different influence than if the natal moon were in the first degree of a sign? In the former case, saturn will have to travel almost 5 years before it meets up with the natal moon but will only spend 2.5 years of the sade-sati after it has crossed the moon. Could the effects/influences of this be different from that experienced by an individual who has the moon in the first degree of a sign and who therefore experiences a longer proportion of the period of sade-sati after transit saturn has contacted the natal moon? On a related but different note one also wonders with some trepidation, “Is the entire period of 7.5 years going to be an encounter with hell or only certain months during that period will?” Saturn invokes the image of an emaciated, irritable, cold-hearted, curmudgeonly old man with a very stern and unmistakable way of making his presence and influence felt. He is unforgiving, treacherous, negative, sans emotions or flexibility and represents chronic and debilitating illness; is lame, of poor eyesight and the giver of worries, always placing obstacles in one’s path. Imagine seven and a half years of problems, failures, frustrations, illnesses and death surrounding you and who would not cringe in fear as one’s sade-sati approaches which ones net-jyotishi 352 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 menacingly warns one about! But, is the picture always so gloomy and hopeless? Saturn’s association with Saturday, blue sapphire and mustard (oil) are exploited within the similia similibus framework employed by some jyotishis for recommending the remedial procedures associated with these and others saturn-related factors and devices. If only life were magically that simple and antidotes so effective! Give a horoscope to five different astrologers and you may walk away with more than one recommendation and different diagnoses. Interpretations can be so very different particularly when there are so many springboards pointing towards the swimming pool (ocean?). There is also a bigger picture view of saturn which is a product of experience, imagination and a different way of looking at life. This provides one with a slightly different take on saturn and what it is supposed to represent and do to us in our human experience of our lifetime. Saturn is about removal or all that is unnecessary, all that is old and in need for an overhaul. The deathly winter of saturn can only be followed by the spring of regeneration. This kind of optimistic thinking gives one some hope, that if we can only cling to the root that is sticking out in the river, we would be able to survive the rapids, the twister that sade-sati is. We also see saturn as the teacher whose sole purpose in our life is to make us realize our mistakes, our moments of laziness and inaction that landed us in the deplorable state, today and which we need to address and reverse now so that we fare better during the next encounter with saturn. The accounts of karma need to be paid now and the piper is at our door beckoning for that which is now due. 353 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Such is the powerful imagery of that which is negative and painful in astrology that the benefic planets really do not stand a fighting chance in claiming a lion’s share in our discussion of jyotish principles. We remember the negatives more vividly as we complain about and curse our fates and God, while conveniently forgetting our escapes and all the grace that we have enjoyed in past. Saturn, mars, rahu and ketu, particularly the first three are generally regarded as evil planets at a basic and somewhat crude level of jyotish, with afflicted sun, waning moon and mercury with evil associations also being attributed with malefic properties. Saturn, of course, takes the cake in terms of its ability to wreak havoc upon the human soul and according to orthodox view, must be held in esteem and at a distance if possible. Sade-sati in such a framework is believed to expose one to the distilled and fully concentrated vitriol that saturn is capable of inflicting on someone. Hence the need for fear, prevention and remedies galore! But, does that work? Is undoing of one’s karma that simple and capable of being brought about by the mere act of buying and wearing a gemstone or footing the bill for doing a pooja for appeasing saturn, a worship to appease the gods, or for that matter even an act of self-discipline through fasting, denying oneself of some joy or luxury and volunteer service offered to the needy? The latter procedures of self-denial, self-discipline intuitively do make sense but perhaps more so when done without any ulterior motives. If the charity or sacrifice begins with the incentive and intent to seek pardon for one’s undesirable actions of the past, then understandably, its efficacy is rightly of a diminutive nature when compared with the similar activities done with no ‘selfish’ intent behind 354 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 such practices. But, practical and ideal are often two different sides of reality. Twins and others with the moon in the same sign often do not experience the same degree of negative effects in life while concurrently going through a period of sade-sati. This is very commonly seen and is frequent enough to raise doubts about the uniformity of negative experiences during sade-sati in the life of a nativity, thus bringing to the fore the same thing that many jyotishis keep repeating. One swallow does not indicate the arrival of summer! As one sifts through writings, mostly in modern texts as opposed to scriptural texts which are generally silent about sadesati (though not about saturn and its negative impact on most humans) – one comes across references to the strength and beneficences of saturn and of moon resulting in a mollifying effect on the sade-sati influences. In other words, if one is born with moon in strength and in benefic combinations and/or if saturn is also likewise disposed, then the individual will not experience drastic effects during sade-sati. When moon is beneficially disposed, this is like saying that the person has a stable and well-disposed mental ability. The mind is not driven by ego and is compassionate, kind, fair and even-keeled; not given to impulse and selfish gratification. On the other hand, if saturn is similarly disposed, the individual is aware of the need for justice and fairness, is hard-working and aware of one’s duties and limits. During sade-sati, these qualities are expected to make one endure duress and to avoid taking steps that would make life more miserable than it should. The sense of fairness is the more important trait, I think and is what reduces one’s entanglement in the illusions of human experience: the maya. Expectations and ambitions 355 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 beyond the scope of one’s efforts are what often cause problems when they encounter the saturnine framework and frustration and anguish ensue. A chart with such a situation where the two primary astro-indicators, namely, moon and saturn are well-fortified indicates one who has been working at what gives power to sade-sati and has the karmic balance which is more ‘black’ than “red” as ledgers go. Yet, no one is perfect and sade-sati will bring such situations and opportunities when negative influences can operate and surface in one’s life and one can experience defeat and distress or experience a degree of helplessness that is associated with negative destiny. Mahatma Gandhi was born in tula lagna (libra ascendant) and was assassinated when transit saturn was very close to natal moon and transit moon was close to the ascendant. Saturn is considered a benefic and yogakarak for libra ascendants. In other charts, people have experienced rise and gains during sade-sati, though often with some degree of mental turmoil or uncertainties that plagued one’s mind and disturbed if not destroyed mental peace. If sade-sati is beginning to sound like a factor to be taken into account but not expected to override everything else at a given moment, then that is indeed what is observed. With approaching sade-sati, if one can adopt a certain degree of mental detachment towards the outcome and goals and can take the opportunity to exercise some self-discipline and a sense of fairness, the better one will be prepared to withstand what the period has to offer. On the one hand, this smacks of astrological opportunism, but on the other hand, this can be taken as an opportunity for one to practice certain ways of living and reacting to life, ways that are in tune with and harmonious with what the astrological rhythms and signatures signify. A karmayogi, one who carries out one’s duties without excessive attachment to the goals and 356 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 fruits of such actions will be less affected during sade-sati than another who continues to cling to a goal-oriented life and has difficulty in letting go of control. While such a perspective of living throughout life is very welcome, we are all creatures of desires and passions and cannot be ‘good’ all the time. But, if we can live as we should and as we are supposed to in order to attain spiritual growth, even for short periods of time, then we do come out that much better in life. As they say, there is a time to sow, a time to care for the crop and a time for harvesting – then this is exactly what the astrological periods and rhythms of life are indicating to us. When we do manage to work with astrological cycles, life seems to be smoother and more wholesome than otherwise. The emphasis is obviously on right action (and right speech and thought as well) at the proper time. Approached thus, sade-sati takes on a different form and saturn can almost become an ally, a teacher and not the menacing destroyer that it is often made out to be. However, the best time to act is ‘now’ and not necessarily when the piper begins knocking on the door. Even so, I hasten to add, that proper action never goes to waste in the long run, so those who awaken late may not reap immediate benefits, but eventually will, if they go through their tests with a certain degree of detachment. This, though difficult to do, is basically what a devotee does. The surest form of detachment is through spiritual surrender. Surrender is what bhakti or devotion is all about. Surrender is not the same as shirking one’s responsibilities or assumption of passivity. One never surrenders actions, one surrenders the goals, or more specifically the desire and expectation of the fruits, the outcome of proper action. This is the primary lesson that saturn in our charts is supposed to provide us to the degree that we require, in the manner that is necessary to get our attention. 357 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Sade-sati is about one’s duties and proper discharge of those and it is about one’s dharma. It often makes its influence known through its impact on our ‘luck’ or our escape buffer. This is the benefic reserve that we enjoy through our past good actions. The navamsha chart which provides an important background of our destiny (9th house) has rightfully been recommended as the secondary chart by many jyotishis, ancient and subsequent. It holds an important role in the determination of the influences during the sade-sati of saturn. In fact it defines the bounds of sade-sati. Though it is nominally considered to stretch over 7.5 years while saturn transits the three houses around one’s natal moon (12th, 1st and 2nd from natal moon), the critical focus is when it makes two cycles around the navamsha chart, and contacts the natal moon in navamsha, thrice. Sade-sati, in this scheme begins when saturn enters the navamsha occupied by the natal moon while it is behind the moon (generally about 40-43 degrees behind the natal moon in rashi). Over the next several years, it goes around the 12 signs in navamsha and contacts the moon again, and then another cycle and it leaves the moon-navamsha. Saturn’s influence begins with the first contact and ends with the third contact with natal moon in navamsha. Saturn stays in one navamsha sign for approximately 3.3 months. During the two cycles, it travels through 24 navamshas in approximately 6.5 years. This is the core duration of the period during which the ‘sade-sati’ influence is experienced. During its transit through the navamshas, it contacts other planets and influences the areas and attributes represented by those. These must be considered when determining the course of sade-sati in a horoscope and during a reading. During this period, if transit saturn makes contact with natal saturn, natal mars or natal rahu, the negative influences if unchecked can be experienced and these are also the periods when one’s clarity of vision and thinking may be compromised. Conversely, when transit saturn comes across natal benefics, a certain degree of relief may be experienced with a change in perception and insight. These are times for initiating spiritual 358 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 activities with an aim for improved spiritual understanding and not merely for escaping from pain and troubles. As always, it is necessary to gauge the benefic state of those planet in individual charts and one must not go with a look-up table like approach. One must not blindly associate readings with a given combination as unfortunately is also done in otherwise revered and valuable ancient texts in jyotish. Without keeping into context the rest of the specific horoscope, advice rendered based on nascent interpretation of combinations (yogas and arishtas) can be less than useful and even misleading. ***************************** © Rohiniranjan/Crystal Pages, 2002 ***************************** 359 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Retrograde Planets: Another perspective by Rohiniranjan Our geocentric vantage-point enables us to witness the phenomenon known as retrogression as planets go around the sun in their cyclical orbits. Planets that normally appear to move from Aries towards Taurus, at times, appear to move backwards, from Pisces towards Aquarius and so on. The Sun and Moon are immune to this apparent backward motion. The mean lunar nodes always move backwards, but the true nodes describe a bi-directional motion somewhat like other planets; though the nodes are mostly retrograde but at times travel forward – what is known as direct motion in astrology. The reason for this apparent retrograde movement of planets varies. For the inferior planets, Mercury and Venus, when they are between earth and the Sun, they appear to move direct; however, when they are on the other side of the sun (Sun is between the planet and earth), they appear retrograde. Superior planets, Mars, Jupiter and Saturn are retrograde when they are in signs opposite to the Sun, in other words, when they are just ahead of the earth and we are trying to catch up with them until such time when they are a bit behind the earth in the ever going orbital race. The remaining time they are in direct motion. It is perhaps an interesting astrological symbolic clue that the phenomenon of retrogression is not a real one, but a product of our perspective or vantage! Many views exist on the astrological implications of such apparently retrograde phases of planetary motion. Most astrologers agree that at 360 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 least subtly different effects are produced by the same planet when it is in direct in contrast to retrograde motion. Retrograde Mercury is anecdotally associated with communication breakdowns, more computer troubles, etc., and causes much anguish in certain circles! Some astrologers tend to put too much emphasis on the retrogression phenomenon. In Vedic astrological treatises, retrogression has been considered as an indication of strength (chestabal is the technical term used for the strength when a planet is retrograde). Some experts qualify further by saying that the natural benefics such as Venus, Mercury and Jupiter are strong while natural malefics such as Saturn and Mars are weak or evil when retrograde, unless Saturn or Mars happen to be ascendant lords or yogakarakas (by virtue of being lords of angular and trinal houses). Nothing more elaborate is generally made of the phenomenon of retrogression in most classics. In practice, retrograde planets generally seem to affect the mental plane more than the physical or worldly plane (perception of what is apparent is often a ‘mental’ thing!). During the dasha (planetary period) of a retrograde planet, one would be hard pressed to find a difference in the types of events that occur or other physical effects; however, the person with the dasha lord retrograde in his chart may react to the goingson differently than another individual undergoing the dasha of the same planet in direct motion. Those with retrograde planets often respond to 'time' in a nonstandard way. This is perhaps symbolically linked with the concept of 361 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 their being related with "other spheres of time," the brave romantic thinker may stretch that to include the past; even earlier reincarnations that expose the nativity to "karmic" influences. The concept of karma generally is considered to be associated with linear time. The retrograde planets expose one to influences that are not a part of the currently perceived reality, in other words, sensory and other 'inputs' emanating from "other" realities are able to make it through normal barriers and are able to affect "existing perceived reality" and one’s decisions. In a sense, retrograde planets open up, or at least perturb some kind of a "temporal reality-boundary". This in itself is neither good nor bad. Contrary to popular opinion, I have not come across an instance when the dasha of a retrograde planet produced a major "transforming" influence that could be unequivocally attributed to "retrogression" itself. Some believe that retrograde planets only manifest strongly in the lives of those who have advanced sufficiently on the spiritual path and have the heightened inner capability and sensitivity to perceive and express the energies that the retrograde planets represent. Others experience the effects in a more subtle manner. Each planet represents certain attributes and natural portfolios. Likewise, each planet holds sway over certain houses in a horoscope. By viewing retrograde planets against such a background of information, interesting insights can often be achieved. Taking retrograde Jupiter as an example, a notable thing about nativities with a retrograde Jupiter almost anywhere in the chart but particularly in the 3rd, 4th, 6th, 8th and 11th is that they are presented with opportunities in life to bring to fruition other peoples' failed projects. 362 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Also, retrograde Jupiter may sometimes affect the gonads and/or growthrelated hormones, particularly the pituitary and thyroid. Obviously, there would not be an obvious disease or defect in all, but, in many the functioning of these glands might lie closer to the extremes of the normal range indicating a borderline or latent disorder that may remain clinically unnoticed and perfectly compatible with normal growth, etc. From the perspective of karma, expansion seems to be one of the significant 'life-tasks' for nativities with a retrograde Jupiter. The symbolism is obvious! The individual is presented with opportunities for expansion (of body, mind, spirit, ideologies; of boundaries in general). Indeed one is almost 'forced' into situations that would cause expansion. What one does with that 'expansion' is where the arguably present faculty of freewill perhaps comes into play, leading to either a promotion to the next grade in the school of life or an opportunity to take another go at the task perhaps through reincarnation. Retrograde planets signify a mental state that contains certain highlighted areas or unusually heightened traits. With Jupiter retrograde, there is seen a tendency towards over utilizing of the psychological defense mechanism known as "reaction-formation". This makes one take an exaggerated "opposite" stance to whatever it is that triggers discomfort or anxiety. A retrograde Jupiter can often affect in one’s inner life an area that has remained unattended, undeveloped or unexpanded! A diametrically opposite area in such a situation may be seen to be overemphasized as if to compensate for the deficiencies. Obviously, the placement and rulership of Jupiter in such charts would give a clue as to the areas that are so affected. With recognition of such areas, some of the 363 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 psychic energy can be diverted from the zone of abundance to that of deprivation. In a sense, one might say, that a retrograde Jupiter could reflect some of the traits and vibrations that are representative of the spectrum of the "energy" that we normally associate with the resonance characteristics of the planet Saturn, in it being an equalizer, a redistributor, a leveler. We may visualize each planet as having a certain energy that flows easily through certain channels or 'jurisdictions', these 'areas' are recognized in astrology as the natural significations of the planets. Mercury, for instance, enables 'cosmic' energy to flow into pursuits that are intellectual, that depend on reasoning, sequential intellectual processes, demonstrating a connectivity that strikes many of us as a logical A to B to C to D sequence and which most of us generally find easier to follow. Mercury does not very comfortably handle an A to C or A to D jump or even a C to A back flip (a C to B to A would be handled easily by it though). Therefore, the prime issue is not the direction of logic but the sequential steps involved. Rapidly commuting from A to B to C to D in a typical mercurial fashion would appear to be governed by intuition. However, if we were to take away one of the intermediate logical pegs, then Mercury would begin to stumble becoming increasingly unable to process information effectively. When Mercury stumbles, being intrinsically impatient, it might be tempted to fill in the gaps with assumptions or even by confabulation (at its worst, an afflicted Mercury has been known to represent a habitual liar, a liar that actually believes in the lies he or she is telling at the moment). 364 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Some astrologers consider a retrograde planet as a 'blocked' or deficient responder! By that token, one with a retrograde Mercury would not find logical thinking very easy or even something within one's capability. The retrograde planet appears to move backward in the zodiac due to our geocentric viewpoint and it is easy to fall into the "similia similibus" trap and consider the apparent backward motion as something 'negative' because of its symbolic parallelism with the connotation of the term 'backward'! Perhaps it is not very simple and the retrograde planet is merely shifting its modus operandi to an alternate modality. Perhaps during the periods and transits of retrograde planets, one needs to undergo a "paradigm shift", in other words, to embark on an alternate approach, using a very different viewpoint of looking at the same thing. Would a retrograde Mercury, then, be more 'comfortable' in using an A to C or even an A to D approach, rather than the usual A to B to C to D that it is 'expected' to? A 'normally' logical, sequentially thinking scientist with a retrograde Mercury may find such 'intuitive' jumps a more efficient way of overcoming 'blocked progress' when doing an experiment or examining a hypothesis. There are in allegories (dry facts presented in a more interesting and palatable format!) a hint of the possibility of reasoning and logic (Mercury), and intuition (Moon) together forming a complete information sensing and processing unit. Indeed, the mind that has harnessed and can utilize both sequential reasoning and intuitive jumps, progresses a lot faster, better and deeper than one that has only mastered either mode of gaining information. It must be noted that Moon and Mercury can only bring facts to one through different channels or means, but one still needs the blessings of Jupiter to incorporate such 'information' into wisdom. It is often seen that the individual with a retrograde Mercury is more comfortable or more accepting of modalities of fact-gathering and 365 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 presentation that do not necessarily rely on the usual sequential approaches. It is important to remember that the end result or the core-nature of what a planet represents remain the same regardless of its apparent motion in the radix. The direct Mercury would be more comfortable with sequential processing of information; whereas, the retrograde Mercury would tend to explore the dimension of non-sequential intuitive processing. In either case, Mercury would still be gathering and processing information. In other words, regardless of its apparent motion, Mercury remains associated with thinking and information-processing. The difference between the direct and retrograde versions being in the way the mode of processing and thinking (reason and logic vs. intuition) operates. Retrogression could represent an intrinsic strength in one’s being or may represent an armor with cracks in it, the outcome depending upon how well the retrograde planet is connected with other factors in the chart. In the end, polemics and occasional flashes of intuitions aside, the 'weightof-evidence' approach is what saves the day for most astrologers. Curious as it might be, retrogression, is but a single factor or phenomenon and not the critical card moving which topples the entire structure. After all, neither the horoscope nor the human life experience is a house of cards! (c) 2000, Rohiniranjan/Crystal Pages Interesting Data on Retrogrades On asking several individuals, it seemed to be the general impression that mercury would be one of the commonest retrograde planet in horoscopes. On the other hand, I had the feeling that slower planets overall probably clocked in more days of retrograde motion than inner and faster 366 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 planets, venus and mercury, but never really looked into it. Just to fulfil my curiosity, I decided to look this up in the Astrodatabank software (newer versions like 2 and 3 have a vedic version of the databank too.). For quick explorations like these, I use the Rodden database with data quality A and up. Using that filter, I got 19192 charts (private individuals, celebrities, pretty much all walks of life the good, bad and the ugly, with the following distribution: mercury 6.4% times retrograde in these charts venus 5.2% times retrograde in these charts mars 7.5% times jupiter 22.4% times saturn 26.1% times charts with at least one planet retrograde = 52.3% One can assume that in half of the charts seen, at least one of the planet would be retrograde with the likelihood of the planet being Saturn>Jupiter>Mars>Mercury>Venus. Looking at the percent of times that the ruler of a house was retrograde, I got a range from 8.8% to 13.3% (Ruler of XII least likely, ruler of VII most likely and ascendant clocking in at 9.5% times) Benefics (venus, well associated mercury and jupiter as per the software which is rigid in this respect!) were 17.5% times retrograde, malefics (nodes, mars, saturn, ill associated mercury, sun) were 8.4% times retrograde in the 19192 charts examined. Just to cream the software a bit more, I looked at the percentage of charts with one of the inner planets retrograde (12.6%) or one of the outer planets retrograde (46.7%), Situations where one of the inner or one of the outer planets was retrograde brought the percentage to close to 50% (not surprisingly). I looked at the situations where a planet was in its own sign and retrograde. The following pattern emerged: Mercury Gemini 0% Virgo 100% Venus Taurus 30% Libra 70% Mars Aries 42% Scorpio 58% Jupiter Saggit 55% Pisces 45% Saturn Capri 52% Aqua 48% As you can see it is not equally distributed with something very interesting going on with mercury in this sample of 19192 charts! I don’t know why mercury was never retrograde in gemini! 367 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Karmic signature in the horoscope by Rohiniranjan The laws of the physical universe are the laws that govern the behaviour of matter which is the coarsest form of energy; however, the laws that influence matter are not the same that govern the behaviour of energy, and yet energy and matter some would say are the two extremes on the very same continuum not necessarily following or responding to identical set of laws. Energy behaves and performs in ways and manners that are different from matter, although there might be some similarities. As we move from the rigid and certain realms of chemistry and physics (and engineering or medicine -- the applied forms of physics and chemistry) into biology that is more interactive, interdependent on different types of interactions between matter and energy, the picture becomes more fuzzy, less predictable particularly if we use simple models, using few factors. As we move into the realm of psychological phenomena, the rules and behaviours take on yet another shape, as the interaction becomes even more nebulous and less matter-dependent but closer to energy. Once into the conceptual realms of philosophy and other subtle forms of human experience, things become even more diffuse and the rules of engagement take on a different form. Yet some similarities do exist. Creating matter and energy is impossible they say. One cannot create these out of nothing (other than yogi babas, and who knows if they are not transmuting air molecules into other matter or 368 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 something like that), they can be transformed though. However, this may not be the case for thoughts. As each meditator knows, they spring from nothingness. Sure there is some transformation involved but from the deep well of nothingness and silence arise thought beings. When an individual dies, all matter stays back here, but something goes missing, *that* which keeps us alive, that which represents the difference between a recently alive and recently dead person. The subtle, ungraspable, undefinable but so vital and crucially important factors are more similar to energy than to matter, hence the name life-energy, life force. What rules it, how is it governed? Can we understand it through learning all we can about physics, chemistry, biology, medicine, psychology, philosophy, religion, astrology, voodooism, Tantra? We sense that it is closer to a study of energy but how do we know it all, everything about it? Reincarnation is something most Hindus are conceptually comfortable with, even the scientists – such is the great power of growing up in a specific socio-cultural milieu. However, while modern progressives might pooh pooh at the naivete of such thought, it is true that perhaps the popular beliefs do have a tendency to oversimplify things. Barring rare anecdotal cases of 'complete' reincarnations where two biologically unrelated individuals in different families or different countries are found to have similar even identical traits, life-patterns etc (interested individuals should really try to find and study a copy of Hans Ten Dam's Reincarnation) but in most cases, one must consider the matter-connection that really matters! Genes would explain why a great grand son is not necessarily a reincarnated great grand father, but more like the great 369 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 grand father's genes acting out on the stage of life in a rerun of the original! In fact, the genes though coming from ancestors might decide to express themselves in their current incarnation! Such is the beauty of nature and its expressions. One thinks about the concept of familial or cohort karma and the biological genetic linkage as a partial explanation. The disease that is inherited – is it just an accident of being born in a family or is it karma playing out its longterm drama, somehow? How does one definitively prove it. However, if the astrological signature matches in the case of inherited traits, disorders, etc. then one wonders if karma, cosmo biology and DNA has some link by association if not by causality. Yet energy including life-energy probably cannot be destroyed just as any other energy cannot be either, so it all stays here and gets mingled and repackaged and so on. Karma therefore is the continuity of this energy and its trace as it progresses through its path. Each life energy quantum, has a signature, a pattern. That pattern when discharged at death retains the pattern in some form. It is not a specific eye for an eye, tooth for a tooth kind of signature but some sort of conglomerations of attitudes, values some sort of a bevy of positive and negative attributes attached to it. There is some individuality, some distinctive character imparted to the energy as it moves out of the individual, marked and labelled in the recent mortal existence as Mr. X or Ms. Y and this energy template then becomes available for recycling. At that point, the energy may remain distinct or may be mingled or balanced by another complimentary energy or a discordant one etc. many patterns are possible. The new combination, the new mix of one, two, several energies that once lived as individuals when it becomes manifest would have certain karmic labels, certain baggages. The baggages are created during carnate 370 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 individual existences but are really the collective responsibility of the one and only soul (human soul? But that gets us into the even dimmer lit corridor of trans-species incarnation! Let us not go there now.). This is a very difficult conceptual possibility to swallow by any individual and particularly one who is strongly convinced by the permanence of individuality as experienced at this moment by him or her, as he or she competes with others, comparatively rates oneself and feels the need to protect oneself from others. The you and I common person, in other words! 371 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Like genes, some of the karma would be manifest or ripe and some would not. A repressed gene may given the right opportunity mutate or revert to an active form and become expressed, or it may remain unmanifest, until later. Please note that genes are physical and tangible as in physical and while the hypothetical concept I am expressing (perhaps applicable for life energy) may be similar in principle, the mechanisms of its expression may be different. In other words, what determines a gene to express (or not) in a manifest lifetime is not the same mechanism that governs the expression of karma. Despite the similarity of the image -- perhaps that is where the leela, the illusion lies. The image of a tree is not the tree itself, but captures the essence of the tree, but only the bare essence!! The image serves some functions but not all functions of the object. I have no proof for this truth. Perhaps there is a way to validate all this and to demonstrate it all, but I have not yet looked at it from that angle. It feels true and at this time, that is enough for me. Maybe not for someone else. The signature of genes or genetic links are fairly clearly seen in charts. In fact more clearly than many other things astrological. Family members will have personal planets, ascendants, karakas etc in a meaningful and connected pattern. Mars may show up strongly in the charts of relatives, such as brothers, parent-andchild and so on. Dashas may coincide or synchronize in a meaningful way. More than the static genetic map, there is a play of connectedness that one may want to call a karma-genetic code or simply karmic code. Keeping the variable of many types of mixings possible (the escaped life-energy from a dying individual will not remain unitary forever but will mix and mingle with similar others -after all it is all coming from the same pot, the one and only universal soul), the karmic code will reflect the major tasks to be manifest in a 372 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 given lifetime and some backup plans as well, just in case "class" gets too boring! This karmic pattern or signature will determine our strengths and weaknesses and will indicate our paths of least resistance (luck) and how best we utilize same. Three areas of significance emerge. Our inherent strengths and weaknesses can be deciphered from the saptavimsha or nakshatramsha (V27; varga 27th) chart. The luck or natural aptitudes, the real I are linked to the navamsha (V9) chart and the ability to utilize it all hide in the dreshkana (V3) and dashamsha (V10) charts. The dashamsha is kind of the bottom line for karma and dreshkana is the initiative inherent to want to attain the dashamsha's promise. Dreshkana also is an expression of trinality, trines or trikonas represent a signature of time = the past, present and future in a given chart and hence are sensitive indicators of the links that go beyond this lifetime. Nakshatramsha will indicate the path and means that we may best utilize to fulfil the promise of navamsha, easily if luck is strong, otherwise with difficulty. I think it was Mr. KN Rao who wrote in one of his articles that most individuals lead mediocre lives and do not really have a mission in life or are not born to fulfil some significant karma. Current kinder and gentler philosophies aside, perhaps he is right to some extent and therefore we may not find a strong karmic signature in charts that were allowed to be born just so that the world does not get to be a lonely place to be taken over by dinosaurs, once again! Or seriously, who have more personal karma to focus on and in that sense, crudely put, their lives do not really influence and affect major trends in world, and other people in general or in a significant way, anyway. We are in good company and shall never be alone. 373 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 On the other hand, in the chart of someone like Mahatma Gandhi, such karmic signature must show up. This is why it is important to study the charts of celebrities because stars take on a different and often unmistakably brighter shine when they are meant to illuminate the entire heaven and world through a human expression of the Soul. Rahu is placed in the 10th house in rashi with lord of 10th who also happens to be the atmakaraka. This in itself would indicate (some would say, logically) that the individual may be associated in some way with those from foreign cultures and foreign lands in playing out a major karmic drama for himself and for his motherland. The path will not be easy and will involve confinements, incarcerations (rahu does all that) and also the individual will be shot into the world eye with some suddenness and through the doing of others. When nodes are involved, others associated with one through long-term karmic links are brought into play, without even being asked. Rahu also promises the very spectacularly different and unpredictable fashion and means which the individual will use to bring his points across. Note also that the amatyakaraka Jupiter is in 10th from the atmakaraka and is placed in pada for 10th house (lord of 10th is in 10th hence the pada for that house will fall in the 10th house therefrom, which is the 7th house). The strong connection is obvious and it is these kinds of associations rather than some disjointed yoga that one must first look for in a chart. If you find many such, then the strength of your call that this is the horoscope of a significant somebody. Astro-delineation is a bit like collecting wood. When you have sufficient indicators and they are strong and beneficial, then the fire will burn pure, bright and smokeless. But this will be a rare find in daily practice. Note the rahu in 10th in navamsha and moon in Pisces in 2nd. Much was gained by speech and writing by Gandhiji. Notice 374 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the strong 7th, upapada (Scorpio) with yogakaraka shani, and darakaraka mercury in lagna from which atmakaraka is in 10th. In navamsha, the 7th lord is in fifth with mars aspected by Jupiter in Sagittarius, darakaraka in 12th with lagnesha Saturn. The strong and very practical-minded lady that was to play the role of Gandhiji’s better half had a lot to do in the karma being ably discharged through Gandhiji. History continues to remember her and admire her qualities and strength. The 9th house is very strong in navamsha and has a stronger connection with darakaraka and occupant of upapada (Saturn in rashi). One may say that luck and opportunities came through his wife. One may interpret this to say that it manifested as someone who was supportive and took many cares and worry that would have plagued someone else equally capable and motivated as Gandhiji was. It always helps when one has good company and associates in life. But what about the man himself? Was he up to the task? If one thing emerges here is that Gandhiji probably trusted himself and his abilities far lesser than he trusted and admired others. The lagnesh in V27 is placed in 12th in debility, though cancelled by exalted mercury therein. Again, the lagnesha rendered malefic is being supported by the exalted darakaraka and in angular jaimini aspect with atmakaraka placed in 6th. Is this all random and happenstance, folks? His strength was tested through incarceration, adversity and through adversaries who had other concerns and personal agendas, as history reveals. The angular (in rashi aspect because of the common signs placed there) placement of the lord of 3rd (Jupiter), atmakaraka, darakaraka, V27 lagna with cancellation (not just because of the presence of mercury but it being so from moon who is also atmakaraka hence more 375 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 personal and significant) in saptavimshamsha indicates strength and conviction in being able to carry out it all. In dreshkana, an indicator of the tides of time, if the lagna is strongest then the prevailing social period would be the best, if 5th is strongest then the person has come on the scene too early and the 9th strongest would indicate that the time is running out. This is somewhat simplistic but a good starting point. From the 5th, the 6th lord is in lagna, 8th lord is in 2nd and 12th lord is in lagna. From the 9th, 12th lord is in 5th, 6th lord is in 3rd, 12th lord is in 5th. From the 1st, 6th lord is in 2nd, 8th lord is in lagna and 12th lord is in 6th. The 5th is probably the most afflicted, the 9th is strongest and 1st closely behind. The karmic drama/task being independence of India, few would argue that Gandhiji came upon the scene early, perhaps a bit late but yet at a reasonably right time. Sociological pundits might argue if the nation was yet ready for independence (5 th would have to be strongest for that) but despite the rough start and rocky climb, with a nation stripped off much of its riches by former management, and an artificially imposed framework that took decades to change and naturalize to, few would say that India has not fared much better than many other countries in the same boat. Getting back to Gandhiji and his mission: In V10 (fructification of karma, success), one gets a glimpse of the success or perception of success. Lagna lord is in lagna, atmakaraka is in 11th, 10th lord is in 6th, neecha, opposed by weak Jupiter. 6th Lord is in 11th (atmakaraka with gulika), 8 th lord is in lagna, 12th lord in lagna. I do not believe that Gandhiji left this world with a strong sense of success in his mission. Most others would view it differently. The arudha (pada of lagna) is 376 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 how others view our karma, our maya, our success and glory. In this chart (V10) the arudha falls in 10th house where sun is placed. Sun is lord of 10th from arudha. Lord of arudha, mars is placed in 9th therefrom. From their point of view things look a lot better. Interestingly, note that of mars and Jupiter, though both debilitated, Jupiter gets cancellation. Its dispositor Saturn is placed in lagna in its own/moolatrikona sign. Jupiter happens to be the amatyakaraka (associates and those that support one’s cause) and in the public view (arudha oriented view of the chart) few would deny that the associates of Gandhiji, though going through much of the same toil as the Mahatma gained much more and for longer, in a worldly sense, the fruits of their toil and sacrifices. Mars, of course, would represent Gandhiji in the arudha view of this chart. Hope this makes sense. The karmic signature, the ripe or still unripe karma, can be viewed from a study of charts, as shown in this case; however, it is easier to do a post-mortem or a posteriori analysis of an individual than when we are in a predictive mode. It must be first established if this is a chart of one with significant karma or one of the also rans. The former group will have stronger indicators generally and stronger framework of reference. The reality of matter is that most astrologers would be consulted by members of the latter group and this must be kept in mind. ======== © 13 July 2003 Rohiniranjan, all rights reserved ========= 377 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 MAYA – THE GLUE THAT KEEPS US EARTH-BOUND – IN THE HOROSCOPE by Rohiniranjan ©2003 Some years ago, I read about what was described as ‘maya-pada’ in writer astrologer Sanjay Rath’s postings made on one of the jyotish list. Thereafter, I read about it again in articles written by his student Narasimha Rao and it reappeared also in the latter’s textbook, which by the way, is a very well organized presentation for students of jyotish. Getting back to the issue at hand, in this article the concept and associated technical items will be briefly described for those who are not familiar with these. Maya or illusion is really more of a delusion than an illusion! A delusion is a thought or idea which is not based on observed or perceived reality (e.g., the ghost that lives on the peepul tree in a village – never actually seen by anyone, but of course everyone ‘knows’ it is up there). On the other hand, an illusion is the misperception of an ‘object’ (mistaking a rope for a snake, for instance). Spiritualists of ancient and modern times have stated that as we live through our earthly human existence, each of us acquires a personal view of reality. There is often a discrepancy between the absolute reality and what we perceive it to be. This leads to a subjective mis-interpretation of the universe, resulting in our giving more importance to things which obviously are evanescent and impermanent. We chase after those things throughout our life, which we are certainly forced to leave behind when we die and can never bring back with us when we are reborn. We fall in love and become attached to objects, ideas and persons, a liaison based on whims and fancies, to be frustrated and saddened when things do not work out and that leads to disillusionment when glimpses of reality finally dawn upon us. Maya also leads to generation of actions that are also known as ‘karma’ and which then take over the reins of our destiny, thus, becoming the charioteer of our spiritual vehicle on this path of spiritual progress that is our soul-goal and the sole reason for our being in this earthly reality. We often run into individuals who have led quite accomplished lives in our eyes but when they confide in someone, those confidantes would tell us a different story. The individual may actually think of himself as an utter failure! Between the admired role model and us the follower, at least one of us is obviously not tapped into ‘reality’ and hence we see the duality which is a consequence of maya. We might judge someone as very brave or very pious, but in reality, they might be very ordinary and quite petty actually. If our horoscopes are to reflect the different facets of the human experience, then there should be a clear way of discerning the fact that the subjective perceptions of the nativity do not (or do) 378 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 match the observed reality (which may in turn be different from absolute reality which one can figure out only through the knowledge of things that transcend earthly knowledge!). In a horoscope, we have twelve houses and nine planetary indicators (5 planets, 2 lights and 2 nodes). These obviously are not adequate for covering all facets of modern human life. Jyotish, therefore, must use a variety of indicators known as karakas or executors. There are three types of karakas described by Parashara: inherent (naisargika) karakas, fixed (sthira) and transitional (chara) karakas. The latter are also utilized extensively in the Jaimini ‘system’ which some individuals insist is a separate system and must not be mixed with the mainstream Parashari system. Despite the strongness of expression in these statements, such a tight water-tight compartmentation has not been adequately demonstrated and remains a subjective opinion, like many such others that abound in Jyotish. I find it difficult to visualize that the same planet puts on its Parashari cap when looking at (aspecting) another planet, but would then take it off to put on its Jaimini cap to indicate its chara dasha influence or charakaraka role! There are also several secondary houses described in jyotish. There is the ‘bhavat-bhavam’ concept, a term which a sanskritologist claimed to be grammatically incorrect. The concept, regardless of its linguistic accuracy or purity, is what I have called ‘the vedic hopscotch’. The secondary house is located as many houses from the house under consideration, as the house is away from lagna or first house. So, 3rd house is the bhavat-bhavam house for 2nd, 7th is bhavatbhavam for 4th, 7th is bhavat-bhavam for 10th, etc. So, if the lord of first house is in the 2nd house then the house secondarily describing the 2nd house attributes will be the third house. One commonly used utilization of this system of house arrangement is in determining longevity. The primary house for longevity is the 8th house, the 3rd house which is 8th from the 8th is used as a secondary house for longevity and the two houses that represent loss of longevity by being 12th from 8th and 3rd, i.e., the 7th and 2nd represent the killers or maraka houses. In the bhavat-bhavam arrangment, the secondary house can ONLY be in an odd house from lagna! The symbolic ‘yang’ aspect in terms of doing, action, execution are male attributes which is represented in astrology as the odd house, the odd sign. Do the bhavat bhavam houses represent the influences and indicators that express the results of the primary houses under consideration? For example, the 3rd (effort, action) leads to replenishing of and provision to 2nd house (family, wealth), the fifth house (creativity, children) being the motivators for action (3rd house), ones bhagya, 9th (bhavat bhavam of 5th) being the determinator for fructification of the 5th house (future karma, children). The two lords, that ruling the primary house and the secondary or bhavat-bhavam house must be in harmony for the primary house to fructify fully and harmoniously. There might be some other deep significance lying within this arrangement as well, but let us move Back to the topic at hand. Another very popular (more so now than some 30-40 years ago) way of determining the secondary indicators is through using the (Jaimini) padas [also described by Parashara]. Since both Parashara and Jaimini had not mentioned each other in their texts (though Parashara 379 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 mentions Lord Buddha when describing the planetary representations of awatars – unless this was transplanted later on into BPHS), conflicting views exist as to who came earlier, of these two astrological giants, so it is hard to figure out if Parashara was quoting Jaimini or vice versa. Be that as it may, the padas of a house are calculated in a manner vaguely reminiscent of the bhavat bhavam. If the lord of first house is in the 2nd house and hence one house removed from the first house, the bhavat bhavam and pada will both fall in the 3rd house which is one house removed from the 2nd house, the location of lord of first house in this case. The pada takes into account the placement of the lord and hence is horoscope specific, whereas, bhavat bhavam is fixed (like the fixed karakas) for all charts. As another example, if lord of lagna is in the fifth house then pada or arudha will fall in the fifth from the fifth house, or ninth house. If in the sixth house, the arudha will fall in the 11 th house (6th from 6 th) and so on. The pada of lagna (1st house) is called aroodha or image (according to Sanjay’s translation). This ‘image’ or reflection is an important concept to grasp. What we are being told here is that the aroodha or lagna-pada is the “image” of the first house, as seen by others. This is important to understand, because it links directly to the ‘perception’ aspect in how others perceive our “image”. The lagna, in this case, then would be the ‘true’ reality, whereas, the lagna-pada will be the picture of this true reality, as perceived by the world. Just to briefly touch upon how the nativity will see the true reality, according to Narasimha, would be judged from the graha-pada (details given in his writings, but not discussed in this article). An effective alternative to this indicator of the ‘personal reality’ view is studying the lagna-oriented house from the lagna lord (dispositors of the lagna and moon, for better definition of the view, a future article perhaps!). Since the image cannot fall in the same house the pada for which is being considered, as well as in the 7th house therefrom, hence, Parashara (and Jaimini) have recommended that the pada be moved to the tenth house from the ‘obvious’ pada. So, if a planet is placed in its own house or in the 7th house therefrom, the pada will not fall in the same house but in the tenth house, therefrom. Likewise, if a planet is in the 4th or 10th house from its own (giving the pada in 7th house; fourth from fourth or tenth from tenth, from the house under consideration), the pada will be considered to be in the tenth house from the seventh, ergo, in the fourth house in the case of lagna pada with lagnesha in fourth or tenth house from lagna. This ‘exception’ is recognized and used by a large majority of astrologers, however, one of contemporary writers, K.N. Rao in his book has advised against this, without giving further elaboration or explanations. The pada of each house, therefore, represents its image or reflection as perceived by others. Simply put, if the 2nd pada is strong, your family life, your wealth and your expression will be perceived by others as effective, strong, positive in your life, even giving others cause for envy, etc. If the pada of tenth is weak or afflicted by aspect or association with malefics, your good work will simply not leave a mark on others when they judge you; on the other hand, if the pada of tenth is very strong and fortified by benefic influences, then even your half-hearted attempts 380 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 would be perceived by others as great pieces of work that helped humanity ... etc. Most of us have mixed influences and end up with half the world extolling our virtues while the other half cannot wait to drag us through mud! And all of this can change with the dashas as they change during our life. It must be immediately apparent that the (maya) pada, while operable in the lives of each of us, would be extremely important for those who lead a public life. The celebrities, politicians, administrators, need a strong pada in order to be charismatically effective and to be consideredeffective and successful in what they are trying to do. Spiritual leaders, also are very vulnerable to public opinions, scrutiny and so the pada influences their lives and work, considerably. Very few would perceive Hitler as anything but a devil-driven tyrant, someone with a mission to force a new form of world-order through means of destruction, terror, tyranny, confinement, etc. Not quite the image that would fit the Libra rising, with Venus, retrograde (retrograde benefics improve in their benefic properties), and despite the ‘cruel’ influence of mars and exalted sun (megalomania in its worst possible expression), the hideous picture does not quite gel. If we examine the pada chart, hi la s 381 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 gna pada (aroodha) is falling in the 10 th house, right where a strong Saturn is placed in cancer. Saturn is bhratrikaraka and is placed in a very inimical sign. Others would perceive him as an enemy, someone to be feared, someone who arrived with a mission to uplift the masses, to teach societ ya lesson , throu gh the harsh est expre ssion of powe r. He proba bly thoug ht that he was ‘carin g’ for his people, strengthening the destiny of Germany and Germans (gajakeshari in ninth from lagnesha but with ketu), but most others do not perceive him that way. 382 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Bill Cosby, the quintessential ‘father’of modern times, has his lagna pada placed in the ninth house, the house that represents father and in doing so sits smack on rahu, the indicator of images and film/television! Rahu represents mars in this chart (since it occupies Scorpio), hence the somewhat ‘cutting’ edge to his ironical, satirical humour, the wry, tough-love approach. Mars is also the atmakaraka, by the way, hence fits in the picture well. Mercury, the patron lord of comedians casts aspect on aroodha from the 5th house (entertainment, children). Bill is very ‘natural’ with children, as seen in his television sitcoms and shows. The lord of fifth in 6th, the lord of 2nd in 8th, Jupiter aspecting from 11th, the fifth house (partial cancellation due to angular Saturn), are not good indications for family in personal life (his son was killed a few years ago). Perhaps saptamamsha will give more indications of this. This chart is a good example of how deceiving exaltation can be when considered as a sole factor (sometimes done because of the obvious convenience). In V7 saptamesha, Jupiter is exalted (retrograde) in 5th house. However, it is weak in shadbala and the putrakaraka Venus is placed in the 12th house (loss). The 5th pada falls in the 3rd house with gulika in it. Lord of fifth, moon is placed in 7th (in Jaimini aspect) from 8th pada (maranapada), again not good for longevity of children. Such is the maya! 383 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Speaking of ‘maya’ and particularly of screen personalities and their maya, we cannot but skip past the phenomenal “super-star” of Bollywood, Mr. Angry Young Man, Amitabh Bachchan, the heart-throb of my generation and at least one more after mine! His intense, on-screen persona and his immense acting skills that added to his range going from the almost ‘schizoid’ poet in “Saat Hindustani” to his role in Zanzeer and the contrasting bubbly roles in other movies have won many a hearts. Before he became the ‘Lovable Mr. Lamboo’ from whom the public will take anything, he was brought to notice by his intense, nearly silent roles. His lagna pada is in the 4th house smack on the Saturn which is retrograde in taurus and also lagnesha! Is that the key? His arudha sits on his lagnesha that is the strongest planet in the chart! His screen persona is very genuine and convincing! People just feel that they are experiencing the real Mr. Bachchan and not some conjured up screen image! His phenomenal rise during his Saturn dasha is not some happenstance. October 2003 onwards, gnatikaraka dasha will begin and he may find himself amongst those who are ambitious, not as accomplished but younger stars. He has of course wisely moved on to other things, already! 384 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Martha Stewert whose name and ‘options’ have recently withstood a severe public damage has her lagna pada in 9th house giving that wholesome image of traditional living for many seasons, With cancer chara dasha beginning in August 2002, she has had to see significant losses in business assets and experienced inimical activity (2nd and 6th pada is in cancer in 10th house and contains gnatikaraka mercury and bhratrikaraka sun - indicating an associate who might have brought attention to her dealings). In dashamsha, lagna pada lord mars is in debility in 4th house across from moon and Venus (lords of 4th, 2nd and 7th) and has brought loss and defamation to some extent. Moving along to the next chart; a saint unquestionably, but it would be correct to say that this saint was perceived by all as one who knew how to serve God through serving humanity. A true mother, is it any surprise that the lagna arudha is placed in the fourth house as she created homes and resting places (4th) for many weary souls and looked after them with selfless love as only a mother can. Her spirituality was of genuine love and sacrifice and little wonder that the pada of 9th house falls in the 12th house just where Venus is placed. Giving birth to an institution of love and caring. Venus, additionally, is the matrukaraka in this horoscope. Her life was not easy and the presence of gnathikaraka sun (in strength) with the third karaka (bhratrikaraka mars) in 10th house is indicative of this self-chosen life of sacrifice, service and efforts. this was no airy-fairy saint, but a down to earth and practical angel, sent to the slums of Calcutta to uplift the human spirit and to thus earn her wings. That atmakaraka moon (natural karaka for mother) is 385 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 in aries in 6th with debilitated Saturn is not accidental but indicative of her self-chosen mission. That retrograde Saturn happens to be putrakaraka is significant too in this symbol of motherhood divine that her life represents. Sun is the lord of 10th and very strong. It is also gnatikaraka and hence cannot promise luxuries and comfort. Atmakarak moon is in its nakshatra and so the life was intended to be hard and even harsh. Sun is also the final dispositor of several planets and this again indicates that despite all the pain and self-denials, this individual will attain world reknown and she did. Tenth pada in 7th house hardly is capable of keeping the real worth hidden! So the saint comes to light, and finds her work just as it was intended (dashamesh in 10th with lagnesha placed therein) with full personal involvement, though others may see this as being enacted in a far-off land in a culture that was not her own (10th pada in 7th house where rahu is placed). As tro log y wr ite rs te nd to de pic t in th eir wr iti ng s, al most in an unsaid manner, and sometimes overtly – as if the rules of astrology are rigid and work perfectly each time. However, it is not always true and even after weeding out inaccurate birth times, ayanamshas and other factors, each astrologer would personally experience difficult charts. Difficult because the rules of astrology do not work predictably in those cases, despite all 386 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 corrections and fixing and tweaking humanly and honestly possible. These charts provide one an opportunity to stop and wonder if there is something even beyond the ignorance of the astrologer as well as beyond the perfection of astrology, that may need to be accounted for from time to time. With that always kept in the back of one’s mind, when indications behave in a predictable manner, it gives one the satisfaction and reason to continue pursuing astrology as a tool for useful advice. And, when one gets stymied by the ‘difficult’ unrelenting charts, this gives one the reason to pursue even further with eyes opened wider and the mind energized by this challenge that destiny posed before us or perhaps – it is a case where the expression of freedom of choice has challenged the drums of destiny! © Rohiniranjan Sept 2003 387 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 MY TWO CENTS ON "EASTERN AND W ESTERN ASTROLOGY..." This article in some ways has been triggered by Hank Friedman's recent article, “Teachings in Western and Vedic Astrology” recently published at: http://www.astrologyguild.com/HankFriedman.htm on the B.C. based Fraser Valley Astrology Guild site. This site bravely addresses both sides of the astrological coin (assuming that there is indeed a coin with two sides, as opposed to there being only one side of the coin better studied and currently being divided into several territories -- kind of like what happens in the REAL world we live in). The COIN is not something that exclusively belongs to ASTROLOGY but to what I call the "DYNAMIC human experience" or as some would define: A collective personal view of perceived reality. The ‘DYNAMIC’ pertains to the changeable focus and perspective as we humans evolve – hence an ever moving target! Perhaps it is a human quality or pressure of the modern times, but most astrologers of western or eastern kinds seem to be eager, too eager! Too eager to claim and even try to prove that astrology is something vital, must be preserved at all costs and that must not become the proverbial baby that humankind has for centuries been tossing out with the bathwater. Miraculously, the proverbial "BABY" of reality has FOREVER survived! After all, back then those were really p-o-w-e-r-f-u-l times seemingly belonging to rulers and priests – the keepers of religion, morality and all that is good and godly, when hemlock was served in giant servings, killing historically documented great minds (BUT SURPRISINGLY NOT THEIR THOUGHTS OR TEACHINGS!). Invading cultures PLUNDERED IN trying to erase and efface the traces of the conquered cultures and their banked knowledge. And in more modern <civilized as our politicians keep reminding us> times, the likes of Adolf Hitler who have tried to wipe out the likes of Einstein and the ancient cultures that receive the likes of him as godly reminders of what it is really all about! Sure enough, we rejoice and celebrate in the achievements of individuals -- their strength and survival but really what matters in the long run is the survival of the body of TRUTH. This brings our collective evolution as humankind a step further, an evolution that somehow seems to be protected in a divine manner. I do not want to wax devotional – but really – considering how frail the human organism and its products are, it is amazing that bodies of knowledge worldwide have survived barbaric foreign invasions, often brutal and other attempts at annihilation in other ways, and here we are hundreds if not thousands of years after the ancient craft of ASTROLOGY had been attempted to be suppressed by different forms of religions, churches 388 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 and other HUMAN houses of God and more recently by Science or shall we say, the Modern Church of Rationality? Yet, miraculously we still have the Brihat Parashara Hora Shastra and the Tetrabiblios – mostly intact and still very relevant and meaningful! Time to say: H-a-l-l-e-l-u-j-a-h? But, thereafter we must re-turn to regular business and the business has another name: pragmatic REALITY for most of us who must dwell in the material reality of this world! I have been on the cyber-astrological scene for some decades and despite being a jyotishi living in North America, I had been privileged to enjoy the welcome warmth of being allowed to create a niche for the facet of the ancient craft that I love and am dedicated to, in the very centre of a forum that had a very dominant western theme and particularly in astrology. I am talking about my Compuserve days in the early nineties on the New Age Forum and The Astrology Roundtable on GEnie, in the company of the likes of Roger Elliot, Charles Bowlings, Theresa Kinney, David Barnett, Michael Munkasey, Michael Erlewine, Ena Stanley, Ed Perrone and many other individuals -- most very fine western and some equally fine eclectic astrologers firmly rooted in their chosen framework of exploration, yet unconditionally welcoming and not one bit dogmatic about what they chose to follow or against what other discipline they knew lay out there and were never felt threatened about! I see that replayed in siblings who – despite their natural tensions and strains, their sibling rivalries – unabashedly interact with each other, all fighting aside, laying their maturing egos and personal <oh so important!> vendettas aside, to exchanging notes and to learn from each other’s unique but parallel experiences, be it in basketball or volleyball or Physics and how to get into that prestigious University that seems so very crucial to some parents or who knows what else! When one grows during the formative years of one's soul in a milieu filled with love and acceptance like I have been privileged to be, one begins to on the one hand gain a broader acceptance of Reality and of one's ignorance and on the other hand, having shed the baggage of there being AN one and only sacred, divine and exclusive package of truth, is freed of the need to prove the wrong hypothesis: That there being some one and only one way of looking at TRUTH. Scientists are often blamed for being too narrowly focussed or of working with a "blinders on" mentality, but if one seriously looks at how scientific (particularly physical) explorations are done, these always aim at trying to view the 'reality' through different view-ports and thus to formulate a three-dimensional view of reality or truth through a 2-dimensional construct. Kind of like every software programmer of computer games and modern animated films must do, creating the leela and maya layer by layer! 389 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Astrologers, modern, eastern and western -- have been sucked into shoving their ill-understood astrological framework into this rigid construct of 100% predictability. It is amazing, how even the champions of free-will, many western astrologers – who have intuitively and experientially experienced the influence of free-will through their personal experiences during their practice of astrology – when pressed into a corner, begin quoting how successful they or other revered colleagues were at predicting events and pinpointing the future before it could be experienced as the present! Do you *see* the paradox? Eastern astrologers, particularly jyotishis on the one hand extol predictive success and even openly tout the role of destiny and incontrovertible fate, yet in the very next breath they chant out remedies that are guaranteed to overcome destiny, through use of mantra, tantra, gemstones and a myriad of other karmic cop-outs as some call these! So, is there free-will or does fate reign supreme? Given the obvious dichotomies, trichotomies, polytomies etc., do you wonder why the common man (and woman) is confused and wary of all these astrologers running their spiel and not really coming out with a one and only truthful story? Well, maybe there is NO one and only story! There is no shame in accepting the fact that all of us are searching and looking! If there was a gospel truth, it would have been offered freely with a guarantee and a 'p' value provided, would it not? But is that possible now, even for the illustrious few that we keep pointing at as our beacons and supreme examples of predictive prowess, in our respective camps? For reasons of politics, ego or whatever else, no single astrologer exists that can come out with such a Kreskin claim! Do we really need to pretend, particularly amongst our astrologer brethren, western or eastern, that there is no rock-solid 100% guaranteed predictability in any form of astrology? Some of this uncertainty is because of a lack of full knowledge (many of the rules are probably hidden, lost or yet to be discovered!) but maybe a lot of it is because of this variable called 'free-will'. Is it free will of the soul or free-will of the incarnated fraction of the soul? We would not go there, but should we stop thinking about the wholistic us and seriously considering it during our astrological evaluations? There certainly have been a few, VERY few individuals who had been very successful at predicting, consistently, in a documented manner available for public scrutiny, but have they always used ONLY astroLOGIC, knowingly or unknowingly, on which their track record of outstanding performance is based? When individuals who have been accepted as authorities or teachers and writers of fame confess in their rare 'human' moments that there is something higher than mere logic and knowledge guiding them, and others, invoked possibly through an arduous spiritual practice, years of yogic discipline and a ritualistic process in which they take the horoscope to bed and do japam (chanting/concentration/meditation) and then a picture begins to emerge, evolve ... etc. What is one to make of this, other than invite a mental framework 390 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 in which the boundaries of TECHNICAL astrology have not yet been nailed down sharp and tight but the need for honest exploration emerges and hopefully continues, obviously. K.N. Rao, a brilliant Indian teacher, jyotishi, writer and predictor of astounding success indicated a few times in his jyotish-list messages that even great jyotishis are about 80-82% accurate, generally. A mini study on Compuserve done in mid-nineties through message threads showed that in general average astrologers get things right between 60-75% of times. If we begin to tease out the important from the non-essential predictions, the percentage in the accomplished ones will fall further from 82% down, I am certain. Even if there are one thousand super-accurate predictors that exist in the marketplace of astrology at this time worldwide, who rarely fail or are wrong, is that a good enough performance record for our ancient disciplines of astrology, given that a few hundred thousand if not a few millions are ardently engaged in discussing and living astrology? One in five being the threshold of statistical significance, we should have infallible performance from 200,000 astrologers per million. How far are we from achieving such numbers, in the eastern or western camp, or any other camp for that matter? If not, should we be spending our energies in claiming and touting the infallibility of astrology as a discipline, let alone as a science, and should we really be brawling on this tiny island of astrology which probably holds only an infinitesimal fraction of the entire population, even if we are counting believers as opposed to practitioners, especially successful practitioners with a high performance record, consistently and documented so! What is needed, perhaps, is not theories and justifications but DEMONSTRATIONS of what astrology can give, and produce. Failures are as important as successes and egoism or jingoism have no place at this stage of growth or perhaps rediscovery of the ancient craft. I am neither trying to be provocative nor to challenge any individual's, astrologer or not, view of reality or where our energies should be focussed insofar as astrology is concerned, eastern or western. but, let me remind you friends, there are way more than just TWO schools of astrology! And all of these have ardent followers and anecdotes of uncanny predictive success. And I am not even looking at all the different methods of divination, in total! It eerily reminds one of the 'dodo bird verdict' alluded to by Dan Baker in "What Happy People Know". Luborsky, Singer and Luborsky (1975) were trying to figure out which brand of psychotherapy was really the best, but did not find any single one that could be called that. They borrowed the Dodo bird verdict from Alice in Wonderland: "Everyone has won -- so all must have prizes!" Baker comments that if no single therapy is superior, then some other healing factor is obviously at work! We do not know if that applies to the diverse forms of astrology or not, but perhaps we should keep it in mind, given the diverse and dissimilar orientation points used in the various forms of astrology. Perhaps some of the better predictors intuitively know that and do not remain limited in their 391 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 armamentaria when tackling the tough job of reading the signs and symbols of the human soul through heavenly indicators. Quite honestly, it is not time yet to get into, "My dad is stronger than your dad!" games and arguments with our playmates, although modern astrology, eastern and western, as it is being rediscovered, is indeed at about that age where such behaviour might be just appropriate! It is all healthy and normal, as long as we do not get stuck, stop growing as individuals, as groups of explorers and as astrologers of any and all cloths as we explore this fascinating and largely unknown territory. But first of all, we must stop in our tracks and really test ourselves honestly to find out where we stand, in terms of progress and performance. Most of us will find that when searching a large and unknown territory, working in groups of individuals with a large variety of skills and expertise is perhaps more efficient! © Rohiniranjan/Crystal Pages 2004-MAR-21 392 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Traps in jyotish! CAVEAT RESEARCHER! by Rohiniranjan, Crystal Pages Research in jyotish is becoming quite the common endeavour these days. It ranges from the statistical end to the exploratory end of the spectrum of the term research. Both ends have their problems. At the statistical end, one of the biggest problem is the unavailability of database resources, to most individuals. Commercial databases are extremely expensive and have their limitations when used by jyotish researchers; however, any serious number crunching would require one to have a decent collection of birthdata and charts with biographical details and the software must have some sort of searching and pattern recognition ability. It is not uncommon and by no means a new trend amongst jyotishis to put too much emphasis on their own charts or of their few relatives and friends. While important, this meagre database of a few dozen charts is simply not adequate and sadly deceptive. The other kind of research is the exploratory kind and deals with looking for unique ‘astrosignatures’ or tags as they are sometimes called. Traditional tags are basically all the yogas such as gajkeshari or mahapurusha yogas and the umpteen other combinations for fame, fortune and generally known as yogas and the signatures for misery or penury known as doshas or arishtas. The exploration can be of existing combinations or even into novel territory. Either way, it is easy to imagine how important it is to have a utility that would allow one to test the combination in not one or two or even two dozen charts but in hundreds of horoscopes. It is very human to dream, to want the best, and to make the most out of every little effort or thing. It is quite commonly seen in astrology, where individuals begin to get obsessively fixated on a given factor in a horoscope or in general in their practice of astrology. Often, this happens in their own charts where they tune into a particularly beneficial or malefic combination and then try to explain everything or at least a LOT based on that single factor at the risk of ignoring other important indicators in the charts, ultimately overlooking to a certain extent – the obvious reality! There are many astrologers, even good ones, who feel this subjective need to see it all happen in their charts before they are convinced of the significance of the factor or combination under study. Nothing wrong with the approach, but unfortunately, over a long period of time, this does begin to cloud one’s judgment – at least some of the times, when the astrologer is a bit vulnerable, and things are not going the way he wished them to or –worse– had so ‘foreseen’ and now must find props for his ego. Being passionate is good, but pet theories that begin to drive one’s sense of reality can have some serious drawbacks. A couple of years ago, there was a discussion going on on what combinations are necessary for making one an astrologer. A number of combinations were proposed by the participants, mostly not even with classical citations, though implicitly claimed to be so. One combination which was 393 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 very simple was cited as a possibility, with all the caveats. Immediately one experienced person jumped on this and provided a few examples of well-known nativities who were obviously nonastrologers but had such a combination. Some astrologers were used as examples of situations without the said combination. Then a statement was made that rashi drishti should not be used for research because it was Jaimini and not Parashari, although it prominently appears in BPHS, the mammoth magnum opus attributed to Sage Parashara! This kind of ‘logic’ that one should not consider Parashari and Jaimini rules together, as verbalized by this individual gets ridiculous because the same planet probably does not switch its Parashari hat with its Jaimini hat when it wants to express/indicate some astrological effects, or does it? This astrologer also claimed that he had tested the combination in about five hundred charts of astrologers he had and did not find it to work. He did not elaborate on the details of the charts and everything hung on ‘trust’ which could not be challenged out of politeness towards his advanced age, etc. This kind of situation is fairly common and simply irrational and unacceptable, if we are all after the truth. Imagine how things would go if a scientist claims he has found a wonder drug and does not elaborate on it or the tests he had conducted on the new medicine and expected other doctors to begin using it on their patients! Anyway, without going into any comparison of scientists and astrologers, which some from both camps may find distasteful, this kind of inadequate information exchange is not acceptable and cannot work in a research setting. To complicate further, there is a lot of distrust and not insignificant amount of politics in the astrological scene and many do not like to share their databases with others, partly for personal reasons (confidentiality of clients or simple possessiveness and information hoarding) or for allegedly ‘malefic’ past experiences when shared or declared birthdata had been distorted under the garb of “rectification” and the picture made even more confusing and garbled than it started out to be. My general impression of having followed the scene for now at least 25 years in print, on the web and discussions is that the tropical astrologers have fewer of these personal and personality problems and are infinitely better and more advanced at information sharing and dissemination than the jyotishis. Perhaps because many of them, at least the researchers, come from scientific and technical backgrounds or it might just reflect their personal qualities, I do not know. Leaving aside greedy or malicious intent and display thereof, jyotishis being simply ordinary mortals, one and all, there is sadly an ignorance or at least unawareness regarding the tricks that ‘numbers’ can play on our perception! One common tendency is that of many individuals of feeling pressured into giving specific percentage values even when talking about estimates, as if it makes their estimates more credible. If someone who has witnessed the performance of a lot of students and jyotishis over decades states something like, “Half of them were correct, or three fourths of them were correct”, one gets the unmistakable sense that only an estimate is being expressed and this causes no confusion. People take the statement on its face and appropriately adjust it for human observational error without getting too serious about it. However, when the same person, particularly a reputed teacher says that 82% of predictions can be correct in experienced hands, the innocent-sounding statement can cause a lot of false impressions and 394 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 confusion. Firstly, the quality of the source assuages doubts, and people tend to accept such statistics with fewer questions (and there is a lot of religious-type faith in jyotish and amongst jyotishis!), secondly, the only way one can give such specific percentages (82%) indicates that a documentation of some sort has resulted in the numbers which may not have been the case. Thirdly, the matter that had been predicted could vary from serious (illnesses, deaths, bankruptcy, even marriage or finding jobs or immigration) to minor (an illness averted, a minor accident, a minor setback at home or at work, an infatuation that remained unexpressed not coming to fruition) etc. Should we be equating these two categories and lumping those together when preparing the score card for jyotishis? Did the 82% success rate take into account such finer and extremely important differences? I do not think so! And, many jyotishis at this point begin to switch camps and run away from numbers and begin to talk about esoterica and the divine nature of jyotish and find alternative definitions for science and research and the ‘classroom’ suddenly turns out into Halloween or Holi in India. Very colourful but hard to identify any meaningful details! Lest someone be mistaken, I have gone on record for not claiming jyotish as a science or having solely a numerical/quantitative aspect and am comfortable if one talks qualitatively. After all, not everything in jyotish is really a mathematical expression or a product that can be defined. Each individual can honestly view their own predictive record going back some years and judge that. However, if you are going to throw around numbers, you better know what you are talking about. Just because jyotish is not a science does not mean that we need to stop talking or thinking about it scientifically or at least rationally. Recently, on a forum that has some very fine and energetic jyotishis and jyotish students, discussion began to address on the issue of ‘sexuality’ and the association of venus and mars, the classical culprits on this matter and the 7th house. There was also a corollary expressed about how benefics can reduce the sexual drive and how Saturn and rahu can reduce or enhance the area under debate. A couple of examples were also discussed indicating the influence of malefics on venus and the expression of sexuality. I too contributed a few postings indicating that in addition to the combination in the 7th, there could be other factors in the chart (neither related to mars nor venus) which led to prominent expression of sexuality. Regardless of whether this combination (mars and venus in 7th) is associated with sexuality or hypersexuality etc or not, I thought I will give the astrodatabank software (3.0) a spin and see what it tells us regarding distribution in its database. Firstly, I decided to include only charts that met with the Rodden ‘A’ grade quality. Even this high quality set contains thousands of charts and forms a reasonably useful sample. Next I used the filters to select a sample of charts with ‘sexuality’ issues (using category subset or view). After this, I added the filter: venus and mars in 7th house. The following distribution was seen for 395 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 the different ascendants (e.g., for aries below, the two planets would be in libra, and so on). The term COUNT in the table and figure below represents the number of times a given ascendant showed up in the charts (in the sample) with venus and mars in the 7th house. For example, Aries or mesha lagna showed up 13 times in the sample with venus and mars in libra or tula (7th from aries). ASCDT Count Aries 13 Taurus 28 Gemini 26 Cancer 36 Leo 20 Virgo 37 Libra 48 Scorpio 33 Saggitarius 32 Capricorn 33 Aquarius 30 Pisces 13 Aries, leo, pisces seem to have mars and venus in 7th noticeably less than cancer, virgo, libra and other sign. What does that mean? One could look into things such as: was the database including charts from a certain subset of birth years or months? This is not the case. Then is it a hemispheric effect? Births are commoner in certain signs (long ascension) in different hemispheres (north vs south) or there 396 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 could be other reasons. All these questions must be considered when doing a population distribution examination. One obvious thing to examine was if the 'sexuality' sample biased and had more charts from a certain signs and if that pattern followed the above count distribution. The following table and chart indeed shows a northern hemispheric (summer signs) predominance with the middle ascendants being higher in frequency than the two tail ends.However, the distribution of counts is not quite the same as the ascendant distribution. What to do? ASCDT Count Distributio n Aries 13 159 Taurus 28 208 Gemini 26 259 Cancer 36 274 Leo 20 308 Virgo 37 295 Libra 48 295 Scorpio 33 259 Saggitariu s 32 229 Capricorn 33 187 Aquarius 30 151 Pisces 13 126 397 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Now if everything was similarly distributed, then the Count % (percent of times a sign arose in the first house in the tested sample with venus and mars in 7th) and Distribution % (percent of times that sign was seen rising in the entire database) should have followed a similar (monotonic) pattern; however, as is readily apparent from the table of numbers below and more so from the graph that accompanies that this is not so, at least in the case of some signs, with leo taking the lion's share (pun intended!). These signs might be hinting at something probably, but the general distribution of counts% is not the same as the distribution% of summer signs in the northern hemisphere as you can see in the table below: 398 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 ASCDT Count % Distribution % Aries 3.7 5.8 Taurus 8 7.6 Gemini 7.4 9.4 Cancer 10.3 10 Leo 5.7 11.2 Virgo 10.6 10.7 Libra 13.8 10.7 Scorpio 9.5 9.4 Saggitarius 9.2 8.3 Capricorn 9.5 6.8 Aquarius 8.6 5.5 Pisces 3.7 4.6 399 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 The point I am trying to make here is that there are many types of biases that can arise even when one is using a large number of charts. In contrast, think of the typical situation where one is just using a few, even a couple of dozen charts, let alone just one's own and a chart belong to one’s brother, sister, mother or father as many jyotish beginners start out with. Nothing wrong in doing this, as long as one is aware of the pit-falls of such a superficial approach and honestly admits same whether writing a web group post or an article or god forbid – a research booklet! While this discussion was in progress (still is at the time of penning this in very late 2004), someone asked: What happens if moon, venus rahu and mars are in the 11th house? The concern probably triggered by a combination in the chart of a nativity close to the querent or of interest to him. I thought I will give this a spin and decided to look at two sub-populations, one with sexuality as an issue and the other sub-population with spirituality hovering more on their mind. The distribution of ascendants with the four planets in the 11th house turned out to be, from aries ascendant onwards: 329, 429, 555, 661, 612, 592, 629, 574, 457, 342, 255 and 284 charts. It so turned out that of these with the four 'culprits' in the 11th house, 784 belonged to the 'sexuality' category and only 188 belonged to the 'spirituality' category. The conclusion is clear, isn't it that fewer individuals with the four planets in 11th turn out to be of the spiritual type but tend to have sexual issues? After all 784:188 is nearly a 4:1 ratio! Or is it?? The obvious thing to check is the relative size of the two sub-populations we began with! It so happens that the sample of individuals had approximately four times as many people in the sexual group than the spiritual group, so the 4:1 ratio actually becomes meaningless in terms of probability or likelihood and merely faithfully represents statistical probability being correlated to sample size. As an aside, cancer rising, which tops in this race of ascendant with the four planets in 11th also happens to represent the largest number of ascendants in the entire database, while aquarius and pisces are fewer both in the entire database as well as in the subset. These variations which spuriously give cancer or pisces or aquarius their placement in the order are the function of sample distribution and not of astrological significance in this investigation. Hence, I say, “Caveat researcher!” © Rohiniranjan, 2004 400 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 VIMSHOPAKA: Vargabala was not enough? by Rohiniranjan © 2004, Crystal Pages Jyotish, as dabblers and students soon discover, is fraught and even riddled with potholes! This poses bigger problems for smaller or thinner tires of bicycles and scooters, and only a mere inconvenience to the large trucks and ‘tanks’ passing over these. However, one cannot stop a truck and ponder and explore. In order to be efficient, the gigantic vehicle must keep going, keep running, controlling such a beast of a vehicle while simultaneously enjoying the scenery is a challenge too! On the other hand, scooters and bicycles allow one to take in the observed reality more leisurely and the rider can stop anytime, even dismount, sit by the lake, listen to the music of the spheres and the refreshed soul can then continue, on a budget even. Try doing that when driving a truck, with a commercial payload of horoscopes and readings riding on your back, to be delivered or risk clients breathing down your back, making sounds expressing their displeasure. After all, the era of ‘fast-astrology’ serving McHoroscopes is finally here. with its inevitable consequences! There are many a software available these days as are writings on and about different techniques that have been somewhat tersely, even cryptically described in reference tomes such as those left as inheritances to us by Parashara, Jaimini and others. Compounding the complexity further is the fact that there exist many attempts at decoding the wisdom of the ancients, some with very creative and imaginative approaches at deciphering the timeless verses. Human brain being not without its limitations, and human heart and emotions playing a large part in the modern jyotishi’s cognition and learning, it is not unusual to see impatience bubble up in individuals when they talk about certain techniques, sometimes unfortunately dismissing those rather hastily after a superficial, if even that, review and testing. When such statements of disqualification come from individuals who are otherwise erudite, it puts the neophyte student into a confused dilemma. Such is the vastness of jyotish and such is the preponderance in jyotish of part-timers (in jyotish; even experts and professionals who cannot for the most part earn enough to make a living from doing straight jyotish, let alone, from teaching and researching jyotish) that there is not enough time for one or even a small group of individuals to really examine the ins and outs of any given jyotish technique and declare it once-for-all to be useful or not. Use of different ayanamshas and different ways of calculating and interpreting dashas or other factors further leads to perplexity if not outright confusion. I have tried to be generally cautious about not judging a technique or approach or factor in jyotish too hastily. Students, generally prefer black and white answers and it might also have to do with their background. Someone coming from a technical, materialistic background would be more inclined to believe in clear-cut attributes, however, in the end, what is critical is to realize that a multifactorial system as jyotish would rarely have such polarized structure. The 401 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 multifactorial-ness of astrology also makes it more difficult to do research. The variables interact wildly and passionately with each other and are difficult to tease out. Misinterpretations can abound. Reminds me of the story of a professor who was demonstrating to his biology class the effect of nerve injury. A frog was kept on the table. The professor clapped and the frog jumped. The professor clapped again, the frog jumped again. The professor then severed the lower part of the spinal cord of the frog, just above its tail-bone. Next day when the frog had recovered from the surgery, the professor clapped, the frog did not jump. Clapped again, the frog just sat there rolling his eyes, breathing as usual. The professor looked at his students with a quizzing look. One of his students said, “Sir does this prove that the spinal cord when cut really low down in the back, in a frog, interferes with its ability to hear your clap?” Recently, more than before presumably due to increased access by individuals to internet, a lot of information, facts as well as casual opinions, some cursorily researched, while others not at all – have emerged and have included the topic of vimshopaka. Until the advent of windows jyotish software in the days when MS-DOS was the king, PC-jyotish and Visual jyotish introduced a lot of new factors to the users, casual and professional. With time-consuming calculations in their past, this cyberrevolution gave a shot in the arm to the somewhat marasmic state technical jyotish was in for decades. The rekindled fire of learning, teaching and experimentation continues at an irregular and somewhat erratic pace. The formation of modern gurukuls, cyber and otherwise – led by well-organized jyotishis is expected to continue unabated and can only benefit jyotish in the long run. I do feel a bit of pity for the newcomer of today who is suddenly thrown into this huge play-yard full of toys, so many of which come without instruction manuals. After all, calculations even when tedious are but the beginning and numbers and scores mean little if the application of these numbers continues to remain a mystery. Sadly, however, such a plethora of information also leads to confusion, after the moment of awe flees. The adventurous persist and proceed, often hit a wall or two and sometimes turn away cursing or (accidentally) stumble across that very ladder that would have enabled them to climb the wall! Through the minds of many a students of astrology, there seems to run at least a faint vein of magical thinking. They believe or are led to believe by significant others that there is hiding behind in the treasure house of jyotish techniques which will bring about uncanny revelations, leading to a perfect and accurate reading that reveals all details in the human experience. Sometimes it is the child within them that arouses such hope and wishful thinking. Sadly, some, if not many articles and books in jyotish start out with such promise that it is hard to blame when the readers comes out of the book with a glint in his eye and a renewed belief that ‘this’ is going to be the real thing! And the cycle of experiences, with its highs and lows continues. Vimshopaka is a way of attributing numerical values to planets based on their placement in the different vargas or divisions and whether those divisions are signs friendly to, inimical to, 402 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 own, etc. It has been described in Brihat Parashar Hora Shastra (BPHS) in the chapter on divisional considerations (Chapter 8 in the edition commented upon by G.C. Sharma, Sagar Publications). Divisions also are given consideration in the ‘varga’ bala (divisional strength) component of the shad-bala determination in a later chapter (Chapter 29, ibid.). Seven divisions are utilized in the saptavargaja bala component of positional strength (sthana bala), planets getting a score ranging from 45 to 2 units in rashi, hora, drekkana, saptamamsha, navamsha, dwadashamsha and trimshamsha each, based on whether they are in moolatrikona (highest strength; 45 units) all the way down to extremely inimical sign (atishatru’s rashi using panchadha maitri sambandha; lowest strength; 2 units). Note that exaltation and debility and rashi varga do not play any role in this consideration. Note also that all seven vargas are weighted equally. If a planet is in moolatrikona in any of these vargas, it would get a strength of 45 units in that varga. Note also that due to the varga scheme as followed in a conventional manner, some of the planets would never attain all the values in the scale. Hora, for instance, only has two rashis, cancer and leo and so would cause some problems when assigning strengths to many planets who do not have their moolatrikona in any of these two signs. Food for thought for considering alternate schemes that also exist and utilize more than just two signs for laying out the hora chart, perhaps, or drekkana for that matter! Vimshopaka, on the other hand, uses a weighted system wherein certain divisions are considered to be more important than the others, and are accordingly weighted. Unlike sthanabala which uses only the 7 divisions known as saptavargas, vimshopaka utilizes four series of vargas: shadvarga (rashi, hora, drekkana, navamsha, dwadashamsha, and trimshamsha; weighted: 6,2,4,5,2,1) sapthavarga (above plus sapthamamsha; weighted: 5,2,3,2.5,4.5,2 and 1) dashavarga (above plus dashamsha, shodashamsha and shastiamsha; weighted - 3 for rashi, 5 for shastiamsha and 1.5 for the remaining 8 vargas in this series) shodashavarga (above ten plus the V20, V24 and higher vargas; weighting can be studied from Sharma’s commentary on BPHS. In each of the above four series, the maximum value for each series is 20 (vimsha, hence vimshopaka). If the values of in the four series for the shadvargas are added across the series, an interesting pattern emerges. VARGA SHAD SAPTHA DASHA SHODASH TOTAL (ROW) RASHI 6 5 3 3.5 17.5 NAVAMSHA 5 2.5 1.5 3 12 403 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 DREKKANA 4 3 1.5 1 9.5 DWADASHAMSHA 2 4.5 1.5 0.5 8.5 HORA 2 2 1.5 1 6.5 TRISHAMSHA 1 2 1.5 1 5.5 TOTAL (COL) 20 19 10.5 10 -- A planet in own varga in all vargas in the series under consideration (out of four) gets 20 points, in varga of atimitra - 18 points, in varga of mitra - 15, in varga of neutral - 10, in varga of enemy - 7 and of extreme enemy - 5. These fixed values are known as varga vishwas. So if Saturn is in own sign in all six vargas in shadvarga series, it gets 20, if in atishatru’s vargas (signs) in all six vargas, it gets 5 in that series, etc. In practice, it is more likely that it would be in different types of signs and would get a varga vishwa value accordingly. Moreover, from above table it must emerge that rashi, navamsha and drekkana in the shadvarga series will add more weight to the varga vishwa value for a given planet. Accordingly, for other series as per above table. Notice also that rashi placement remains the greatest contributor in all series, except for the series using 10 or 16 divisions where shastiamsha (V60) gains an inch (value of 5 and 4 respectively). Overall, rashi and navamsha remain the two significant players in the two series and this underscores the importance in jyotish of these two vargas, with drekkana (V10) and shastiamsha (V60) following these. The product of swavishwa (score in a given varga) and vargavishwa divided by 20, followed by adding the scores for the 6, 7, 10 or 16 vargas yields the vimshopaka balas for the four series. The scale of vimshopaka score has 8 categories, each having an interval of 2.5 units, ranging from ati-heena (worst) to ati-poorna (very full). Those who are seeking details about calculation and the influence of considerations such as rising and setting, etc. are directed to G.C. Sharma’s commentary on BPHS, as quite frankly I do not want to take away from the effort that he has put into a mammoth opus that is commercially available and must be acquired and read in the original by readers and students. It is important to note that vimshopaka does not take into consideration the exaltation, debilitation, and moolatrikona placement of planets but takes into consideration rulership and friendship (permanent and temporary) of its sign dispositors in different series of vargas while assigning different weights of contribution to the vargas or divisions. The important messages or hints that emerge from this are: 404 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- • • • • • • • • © All rights reserved, since 1980 All vargas are not quantitatively equal in their impact and influences on the human experience (life experiences). Certain vargas, notably, rashi and navamsha have a significant say in the horoscope of the nativity. Vimshopaka is a weighted system for scoring a planet based on its relationships with its dispositors in different vargas and its ownerships of signs. Vimshopaka is a reminder for the need to treat exaltation and debilitation as a separate quality/attribute very differently from sign-ownership and panchadha maitri (friendship etc) and hence must not be lumped with the rest as is usually done as if exaltation is on the same continuum as friendship and ownerships. Why the four series of vargas are chosen must not be an arbitrary choice. Do these four series represent the four classes of earth experiences that a soul is capable of. No, this is not the caste system that has plagued indians but the class and ‘age-category’ of experiences that the earth-bound soul can come here for. The basic six-fold class, focusing on self-development, self-awareness, then moving on to the 7-fold category where one begins to influence others and to be really responsible for others, in a worldly framework but not just in a rigid sense. Moving on to the 10-fold classification where one begins to deal with karma and expansion of awareness begins which all finally blossoms (potentially! One still needs to make effort!!) in the 16-fold state where one can begin dealing with finer aspects of being. If one is still living in a very materialistic, worldly, selfish, self-focussed plane, there is little point in getting too excited if we see a high vimshopaka score in the shodashavarga configuration! Vimshopaka opens a meaningful window when considering dasha effects of a planet. Like other factors, it is a single indicator and so resist the tendency to run with it, particularly when other influences are looking down. For instance, a planet might have a high score in vimshopaka but not so high in shadbala and might be influenced by malefics or is in a difficult house. These other indicators and factors are trying to tell you something. Please pay attention to those! The system along with the rest of jyotish even if developed only a few thousand years ago, as some modern astro-historians proclaim, indicates the complex level of thinking and cognitive powers of the individuals who documented this system. As modern historian tell us, those were less developed times with travel difficult if not impossible. Yet for them to know that the poles have days and nights that are six months long, tells me the level of their knowledge and awareness, whether they experienced it directly or through their superior cognitive abilities. In this context, despite what some modern ‘scholarly’ astrologers have tried to force a view upon us behind the shroud of history, namely, that Varahmihira was older than Parashara because Varahamihira did not talk about vimshottari, did not talk about nodes (wrong!), had a different ashtakavarga system (only very minimally different from Parashara though), etc. The fact is that Brihatjataka by Varahamihira was a very small 405 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 booklet compared to what Parashara created and if one carefully reads through the Sanskrit text in even that small booklet of verses, Varahamihira talks about not only Parashara but also Satyacharya (who had been kind of clocked by similar experts and “historians” to have existed in the early A.Ds, late B.C.s, around Gautama Buddha’s era. Varahamihira talks about Yavanacharyaa who might have been a predecessor, like Parashraa and Satyacharyaa, naming these three specifically in Vrihatjataka. Varahamihira in his ‘jataka’ was obviously taking a reductionistic approach, unlike his samhita (mundane) a creation beyond parallel! It is all there, one has but to look! Twisting that into some sort of evidence that reflects historical time-lines is confused and confusing. Vimshopaka is a fine consideration. Particularly for the beginner, it might be something to eye carefully, not letting it out of one’s sight but not for using rashly or in a black and white manner. Be aware of it, let it grow as you do and soon patterns would begin to emerge. I always suggest that this is the best way to familiarize yourself with all fine points of astrology. Do not force your way in, do not get disappointed just because something does not work in a chart or even a few but ask, what are you missing? Revisit the ‘problems’ again and again and remember, it takes a long time, some say lifetimes, to master the ancient craft. Why be in such a hurry? 406 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 ON SCEPTICS A venerable Indian saint once said, “Nindak niyarey raakhiye, aangan kuti chhabai ...”. Invite the critic to make his home in your own yard ... What a strange advice! When indulging in something as vast, multifactorial and as pervasive as jyotish, it is easy to lose track of one’s ‘place’ in the scheme of things. One easily risks getting stuck in the ghetto mentality of some schools of astrologers and loses the questioning mind that is critically important for one’s learning. Until one becomes perfect at astrology (and I have yet to meet or hear of such a mortal!), it is wise not to get swept in the rapids that can prevent from one getting a firm footing. For some, reading the views of critics of astrology can be painful and confusing, even disorienting, but I consider it important to read what someone disinterested in or even vehemently opposed to astrology is writing, because it raises some questions and doubts in our minds which we then pursue and thereby learn our craft better. Over time, reading of these challenging writings takes away the emotional hurt that these cause, sometimes by hitting at the root of some of our shaky beliefs and at other times resonating and verbalizing that dreaded, yet unvoiced questions that we may harbour within our bosoms. So, in that spirit, I offer the following material which claims to question the very roots of astrology and its purpose. Please note that most of these articles aim their scythe at western astrology, so please do not block them out just because of their limited view; go beyond that and see if they raised some important questions and then honestly see if you have an answer. Often the question will point you in the direction of exploration that you must do on your ever-continuing path of self-learning. An article by Sirman, a creator of western astrological software is well-written and recommended. 407 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 *************************************************** Further information on this topic for the seeker based on internet vidya *************************************************** Books Culver, B. & Ianna, P. Astrology: True or False. 1988, Prometheus Books. The best skeptical book about astrology, full of useful information. Benski, C., et al. The Mars Effect. 1996, Prometheus Books. A rather technical discussion of the statistical test of Michel Gauquelin's claim of a neo-astrology, showing it does not work. Biswas, S., et al., eds. Cosmic Perspectives. 1989, Cambridge U. Press. This anthology has an excellent review of the evidence against astrology by I. Kelly, R. Culver, and P. Loptson Gauquelin, M. Dreams and Illusions of Astrology. 1979, Prometheus Books. A critique of astrology by a French statistician. Jerome, L. Astrology Disproved. 1977, Prometheus. A historical review. Articles Abell, G. "Astrology -- Its Principles and Relation and Nonrelation to Science" in The Science Teacher, Dec. 1974, p. 9. An early debunking article. Bok, B., et al. "Objections to Astrology" in The Humanist, Sep/Oct. 1975. A special issue devoted in large part to this subject. Carlson, S. "Astrology" in Experientia, vol. 44, p. 290 (1988). A clear review. Carlson, S. "A Double Blind Test of Astrology" in Nature, vol. 318, p. 419 (5 Dec. 1985). A technical paper describing a good experiment examining whether astrology works. Dean, G. "Does Astrology Need to be True?" in Skeptical Inquirer, Winter 86-87, p. 116; Spring 1987, p. 257. An important examination of tests about astrology. Dean, G., et al. "The Guardian Astrology Study: A Critique and Reanalysis" in The Skeptical Inquirer, Summer 1985, p. 327. Dean, G., et al. "Astrology" in G. Stein, ed. The Encyclopedia of the Paranormal. 1996, Prometheus Books, p. 47-96. Long readable introduction. Fraknoi, A. "Your Astrology Defense Kit" in Sky & Telescope, Aug. 1989, p. 146. An introductory article with some basic skeptical questions about astrology. 408 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Fraknoi, A. "Astrology Versus Astronomy" in Astronomy, Jan. 1999, p. 102. Concise primer. Gauquelin, M. "Zodiac and Personality: An Empirical Study" in Skeptical Inquirer, Spring 1982, p. 57. Kelly, I. "Modern Astrology: A Critique" in Psychological Reports, vol. 81, p. 1035 (1997). An excellent review. Kelly, I. "The Scientific Case Against Astrology" in Mercury, Nov/Dec. 1980, p. 135. Kelly, I. "Astrology and Science: A Critical Examination" in Psychological Reports, vol. 44, p. 1231 (1979). Kruglak, H. & O'Bryan, M. "Astrology in the Astronomy Classroom" in Mercury, Nov/Dec 1977, p. 18. Kurtz, P. & Fraknoi, A. "Scientific Tests of Astrology Do Not Support Its Claims" in Skeptical Inquirer, Spring 1985, p. 210. Kurtz, P., et al. "Astrology and the Presidency" in Skeptical Inquirer, Fall 1988, p. 3. A good summary of the controversy concerning astrology in the Reagan White House. Lovi, G. "Zodiacal Signs Versus Constellations" in Sky & Telescope, Nov. 1987, p.507. Mc Gervey, J. "A Statistical Test of Sun-sign Astrology" in Skeptical Inquirer, Spring/Summer 1977, p. 49. Nienhuys, J. "The Mars Effect in Retrospective" in Skeptical Inquirer, Nov/Dec. 1997, p. 24. Good summary of the current research on what seemed to be one lone test confirming astrology. Rotton, J. "Astrological Forecasts and the Commodity Market" in Skeptical Inquirer, Summer 1985, p. 339. Web Sites: Ivan Kelly’s long paper examining astrology and whether it works, with expanded comments: http://www.astrology-and-science.com/iwk-abstract.htm ******************** http://www.indianewspaper.com/articles/argument_astrology.htm http://www.phact.org/e/astrolgy.htm http://www.csicop.org/sb/ http://w1.1564.telia.com/~u156400111/asmusdoc/library/academic/books/otherstudies.htm http://www.astrology-and-science.com/ http://www.astrology-and-science.com/article-guide.htm 409 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 http://www.geocities.com/anti_astrology/astro.html http://www.astrosociety.org/education/resources/pseudobib.html#1 http://skepdic.com/astrolgy.html http://www.loriswebs.com/astro_theology/ankerberg.html http://www.fortunecity.com/emachines/e11/86/prejdice.html (scientists against astrology) http://www.ac.wwu.edu/~andersc2/astrology.doc http://www.infoplease.com/spot/astrology1.html http://home.planet.nl/~skepsis/astrot.html http://www.probe.org/docs/astrology.html http://www.astrology-and-science.com/iwk-part3.htm Carlson, Shawn. (1985) "A double-blind test of astrology", Nature, 318 (Dec. 5), 419-425. http://aries.phys.yorku.ca/~mmdr/1800/astrology-faq-synopsis.html http://www.nickcampion.com/nc/science/science.htm http://www.horoscopesnow.com/articles/wqjudge2.htm Carl Sagan's position on astrology at: http://www.uwgb.edu/dutchs/CosmosNotes/cosmos3.htm http://www.watchman.org/profile/astropro.htm http://www.fortunecity.com/emachines/e11/86/astrolog.html http://www.arthuryoung.com/valueofastrology.HTML http://www.arthuryoung.com/freewill.HTML http://sai.aros.net/aurobindo/astrology.html http://safire.net/sara/introduction.html http://www.flonnet.com/fl1810/18101170.htm http://www.astrozero.btinternet.co.uk/elwell_2.htm {Note: recommended reading - Cosmic Loom The New Science of Astrology by Dennis Elwell, Unwin Hyman (London, Sydney), ISBN 0-04-1330277, 1987) and an interview at this site of scientists against astrology: http://www.astrology-and-science.com/introinterv.htm the scientists and some more bibiliography: Appendix 1. Short Biographies The five researchers are listed below. All have been investigating astrology for at least twenty years. Two have been full-time practising astrologers, two are university professors, and all have had numerous articles published in the astrological and scientific literature, their collective total in astrology being over 200 articles and several books: Dr Geoffrey Dean and Arthur Mather, compilers of Recent Advances in Natal Astrology: A Critical Review 1900-1976 (the first book-length critical review of scientific research into astrology), and collaborators since 1975 on critical articles, debates, surveys, and prize competitions for research into astrology. Dean is a freelance technical writer and editor in Perth, Western Australia. Mather is in charge of technical training projects in Livingston, Scotland. 410 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Professor Emeritus Dr Suitbert Ertel, the world's leading investigator of Gauquelin planetary effects, on which he has authored many scientific articles including a bibliography of Gauquelin's publications, and co-authored the book The Tenacious Mars Effect. Before his retirement he was Professor of Psychology at Georg-August University in Göttingen, Germany. Professor Ivan W Kelly, Chairman of the Astrology Subcommittee of the US-based Committee for the Scientific Investigation of Claims of the Paranormal, and author or co-author of many critical works on astrology, human judgement, and on alleged lunar effects on behaviour. He is Professor of Educational Psychology at the University of Saskatchewan, Saskatoon, Canada. Rudolf H. Smit, secretary of the late Professor H J Eysenck's Committee for Objective Research into Astrology, founding editor of what is now Astrologie in Onderzoek [Astrology under Scrutiny], and editor 1992-1999 of Correlation, the journal of research into astrology. Before his retirement, he was editor and translator for one of the Netherlands' leading scientific institutes. Appendix 2. Annotated list of some books critical of astrology (some are duplicate fields from the above list, left untouched for now to save time) Ankerberg J & Weldon J (1989). Astrology: Do the Heavens Rule Our Destiny? Harvest House, Eugene OR 97402, 334 pages with 356 references but no index. Very readable critique by Bible scholars who have done their homework (the Christian perspective does not intrude). Many useful quotes, all referenced to the exact page. Benski C et al (1996). The Mars Effect: A French test of over 1000 sports champions. Prometheus Books, Amherst NY, 157 pages but no index. Includes a critical commentary by JW Nienhuys. Boyd A (1996). Dangerous Obsessions: Teenagers and the occult. Marshall Pickering, London, 250 pages with 350 references. Surveys over 500 young people in Britain and finds that dabbling in the occult can lead to trauma and abuse. Astrology (pages 20-26) is no exception. Cazeau CJ & Scott SD (1979). Exploring the Unknown: Great Mysteries Reexamined. Plenum Press, New York. Astrology is on pages 225-237. Correlation (1994 on). Crucial issues in astrology research: Is the scientific approach relevant to astrology? 1994, 13(1), 10-53. Some philosophical problems of astrology 1995, 14(2), 32-44. Theories of astrology including Jung's synchronicity 1996, 15(1), 17-52. Astrology and human judgement (cognitive and perceptual biases) 1998, 17(2), 24-71. All items are amply referenced. The first is a unique peer commentary involving 22 astrologers and 11 scientists modelled on the peer commentaries in the journal Behavioral and Brain Sciences. Back copies of Correlation can be purchased from The Astrological Association, Lee Valley Technopark, Tottenham Vale, London N17 9LN. Telephone (020) 8880-4848. http://www.astrologer.com/aanet/index.html Couttie B (1988). Forbidden Knowledge: The Paranormal Paradox. Lutterworth Press, Cambridge UK. Astrology is on pages 68-72 (mostly lunar effects) and pages 73-79. Culver RG & Ianna PA (1988). Astrology: True or False? A Scientific Evaluation. Prometheus Books, Buffalo NY, 228 pages with over 200 references. Minor update of the original 1979 411 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 version. A clear and very readable critique by astronomers, much useful information including test results, a classic survey of astrological prediction, and ten tests issued as a challenge to astrologers (no volunteers to date), but lacks the psychological perspective of Eysenck & Nias (1982). Concludes that astrology is neither scientifically sound nor scientifically useful. Dean G, Mather A, & 52 others (1977). Recent Advances in Natal Astrology: A Critical Review 1900-1976. Analogic, Perth Western Australia, 608 pages with 1010 references. Out of print but several copies are held by the library of the Astrological Association. Much is now very dated, and most of the positive findings have subsequently been overturned. All the important studies are in Eysenck & Nias (1982). Dean G (1992). Does astrology need to be true? In Frazier K (ed). The Hundredth Monkey and other paradigms of the paranormal. Prometheus Books, Buffalo NY, pages 279-319 with 126 references. The answer to the title question is no. Dean G (2000). Attribution: a pervasive new artifact in the Gauquelin data. Astrology under Scrutiny Volume 13 [the first English issue of the Dutch research journal Astrologie in Onderzoek]. Monograph, article occupies entire issue. Long and detailed but easy to read and essential for followers of Gauquelin. Includes a long critique by Suitbert Ertel and a reply from Dean. 260 references. Dean G, Kelly IW, Saklofske DH, & Furnham A (1992). Graphology and Human Judgment. In Beyerstein BL & DF (eds). The Write Stuff: Evaluations of Graphology. Prometheus Books, Buffalo NY, pages 342-396 with 175 references. The arguments apply equally to astrology. On pages 163-200 with 45 references is a most useful discussion by BL Beyerstein of sympathetic magic, again very relevant to astrology. Dean G, Mather A & Kelly IW (1996). Astrology. In Stein G (ed). Encyclopedia of the Paranormal. Prometheus Books, Amherst NY, pages 47-99 with 15 general references. Presently the most recent scientific survey in print covering history, popularity, arguments for and against, conceptual problems, controlled tests, effect size comparisons, problems of birth chart interpretation, how belief in astrology arises, role of human judgement biasses, and the future of astrology. But at $US149.95 the encyclopedia is affordable only by libraries. Dean G, Nias DKB, & French CC (1997). Graphology, astrology, and parapsychology. In Nyborg H (ed). The Scientific Study of Human Nature: Tribute to Hans J. Eysenck at Eighty. Pergamon, Oxford, pages 511-542 with 124 references. Surveys Eysenck's contributions to paranormal research. Dean G & Kelly IW (2000). Does astrology work? Astrology and skepticism 1975-2000. In Kurtz P (ed). Skepticism: A 25 Year Retrospective. Prometheus Books, Amherst NY (forthcoming). Non-technical with minimum references. Reviews the progress of scientific investigations of astrology since 1975. Dean M (1980). The Astrology Game. Beaufort, New York, 360 pages with nearly 200 references. About one fifth is a useful critique of the pop astrology industry. The rest, now dated, tries to establish evidence for astrology. Predicts (wrongly) that a new astrology is being born. 412 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Eisler R (1946). The Royal Art of Astrology. Michael Joseph, London, 296 pages but no index. Mostly historical. A critique of British newspaper horoscopes and their writers is on pages 19-25. Ertel S & Irving K (1996). The Tenacious Mars Effect. Urania Trust, London. Among other things it highlights the often dubious methods used by skeptics to discredit Gauquelin's uncomfortable findings. Eysenck HJ & Nias DKB (1982). Astrology: Science or Superstition? St Martin's Press, New York, 244 pages with 230 references. Also in Penguin paperback but out of print. Best single source on research up to 1982 and possibly the easiest to obtain in public libraries. Clear, sympathetic and very readable critique by psychologists. Concludes that everything is negative except the Gauquelin results. Now somewhat dated but still valid, later research tends to be even more negative. Gallant RA (1974). Astrology: Sense or Nonsense? Doubleday, Garden City NY, 201 pages with glossary and index but no references. Gauquelin M (1979). Dreams and Illusions of Astrology. Prometheus Books, Buffalo NY, 158 pages with 125 references and notes but no index. Originally published in French 1969. Mostly a survey of Gauquelin's early non-positive results. Concludes that "since the most painstaking studies have shown the inanity of horoscopes, there should be a strong rising up against this exploitation of public credulity" (p.158). Gauquelin M (1983). The Truth about Astrology. Basil Blackwell, London, 202 pages. The title was imposed by the publisher. Published in the USA as Birthtimes by St Martin's Press, New York. The best single source on the Gauquelin work but includes little on non-Gauquelin work and of course nothing on the important later developments. Also in Hutchinson paperback 1984. Details of sources occupy 15 pages. Gauquelin M (1988). Written in the stars. Aquarian, Wellingborough UK, 256 pages with 70 references. A translation of excerpts from earlier French works with an overview and brief update to 1988. Hines T (1988). Pseudoscience and the Paranormal: A Critical Examination of the Evidence. Prometheus Books, Buffalo NY. Astrology (along with lunar effects and biorhythms) is on pages 141-164. Kelly IW, Culver R, & Loptson P (1989). Arguments of the astrologers. In Biswas SK, Malik DCV, & Vishveshwara CV (eds). Cosmic Perspectives. Cambridge University Press, New York, pages 207-231. Kelly IW, Dean GA, & Saklofske DH (1990). Astrology: A Critical Review. In Grim P (ed). Philosophy of Science and the Occult. State University of New York, Albany NY, pages 51-81 with 78 references. Leahey TH & Leahey GE (1983). Psychology's Occult Doubles: Psychology and the Problem of Pseudoscience. Nelson-Hall, Chicago. Astrology is on pages 32-42 with 8 references. 413 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Martens R & Trachet T (1998). Making Sense of Astrology. Prometheus Books, Amherst NY, 276 pages. A readable survey by two prominent but often uninformed Belgian skeptics. Neher A (1990). The Psychology of Transcendence, second edition. Dover, New York. Astrology is on pages 229-243 and 310-311 with many references. On pages 313-322 is a review of the antiscience arguments used by occultists and others untrained in scientific method. Parker D (1970). The Question of Astrology: A Personal Investigation. Eyre & Spottiswoode, London, 254 pages. Articulate, much useful inside information and social observations covering numerous countries. Pottenger M ed (1995). Astrological Research Methods Volume 1. ISAR, PO Box 38613, Los Angeles CA 90038-8613, 466 pages. Not a critique but included here because it is the only available anthology of articles on research methods. Unfortunately there are frequent opposing views that are left unresolved, and there is no mention of human reasoning errors. But the authors include scientists as well as astrologers, quite a few articles convey the scientific spirit, and in general the anthology represents a major advance in astrological thinking. Sladek J (1974). The New Apocrypha: A Guide to Strange Science and Occult Beliefs. Stein and Day, New York. Astrology is on pages 157-166. Standen A (1977). Forget Your Sun Sign: An Outline of Antiastrology. Legacy Publishing, Baton Rouge LA, 135 pages with 33 references. Stewart JV (1996). Astrology: What's really in the stars. Prometheus Books, Buffalo NY, 156 pages 194 references. First two-thirds looks at early sources including Babylonian omen tablets (many photographs), the ancient Greeks, and Ptolemy. Rest is sketchy and lacking in detail. Thomen AA (1938). Doctors Don't Believe It. Dent, London. Astrology is on pages 283-290. The book is described by Lord Horder in his Introduction as the first critical work on health superstitions for nearly 300 years. <CAVEAT EMPTOR: I have not studied all of these references and books, so cannot recommend them unreservedly, but I do believe that at least some of these represent good material> 414 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 Rohini Ranjan Rohini Ranjan is a jyotishi writer with many years of experience. His learning began in India and still continues, for Jyotish is such a vast ocean. There is always so much more to learn. Since early eighties, RR has been very interested in telecommunication and in exploring the cyberspace as a progressive and efficient medium for teaching, learning and discussing Jyotish. RR has served as Section Leader on Astrological Fora on CompuServe and GEnie and continues to remain an active contributor to astrology and Jyotish newsgroups and mailing lists. His astrology-related articles have appeared, since 1979, in The Astrological Magazine, Ascendant, Aspects, Rising Star, Times of Astrology, Express Starteller Magazine, S.H.A.P.E., Sagittarius rising and in cybermagazines such as those on Boloji, Astroexpert.com, Widget.com, Fraser Valley Guild, etc. RR offers jyotish readings through Crystal Pages - an organization dedicated to serving Jyotish through readings, teaching and research activities. The Crystal Pages sites for information and readings include: Readings http://rohiniranjan.homestead.com/ 415 JYOT ISH P RIM ER by Rohiniran jan/Crystal Pa ges -- © All rights reserved, since 1980 CONTACT INFORMATION: Email: rohini_ranjan@hotmail.com URL: http://rohiniranjan.homestead.com WRITINGS: http://www.boloji.com/astro Crystal Pages May this tremulous and unsure first step of yours, this modest beginning evolve into an everlasting path of light, strength, contentment, peace, love and service. (O) | Jyotish Crystal Pages <http://rohiniranjan.homestead.com> | = = === ===== =========== ================= ============================= =========================================== Crystal Pages, expressly forbids the copying or dissemination of portions or whole of this copyrighted material and other components of this course, or to incorporate these in any published format, including electronic, magnetic and other media, for profit or otherwise 416