Solve
Your
Problems
Astrologically
Bepin behari
A unique publication on Hindu astrology which exposes everyday
human problems like education, sex, marriage, job, finance, illhealth and death in the most revealing manner. If you have a
problem, the book will dissolve it and disclose interesting
features of your life.
Those interested in practical side of yoga, meditation and
rational approach to life will be taken to unprecedented heights
of cosmic uhfoldmehC
No prior knowledge of astrology is assumed excepting a
desire to know oneself better and live the life more zestfully.
Clarity of style, masterly exposition of abstruse astrological
tenets, and insight into human problems in wider cosmic
perspective are outstanding attributes of the book.
BEPIN BEHARf an alumnus ofPatna and London Universities, lias
retired fiom the Indian Economic Service of the Government of
India. He comes fiom a family where every member is nurtured
in an astrological atmosphere.
The Swiss Myer Foundation awarded its premier international
prize for Bepin Behari's work A Study in Astrological Occultism,
which soon became very popular among European astrologers.
He writes on esoteric astrology which goes to the root of
inner man and shows how planetary impulses besides giving an
indication of the purpose of very life reveal the divinity in man.
Bepin Behari is an internationally recognized Hindu astrologer
trying to revive ancient spiritual eminence ofVedic astrology.
He was invited by American Council of Astrology to be guest of
honour at the fifth International Seminar at San Diego;
Washington State Astrological Association also invited him to
address its members. Bepin Behari conducted an International
Workshop for the British Association for Vedic Astrology. He is
a frequent contributor to International Astrological Journals.
This Book Serves You in Ten Ways
1.
Reveals Your Creative Talents and Potential
References : Ch. 3, 5, 6, 12,21 and 25
2. Shows Your Financial Possibilities
References : Ch. 7, 30, 31,34
3.
Warns You Against Impending Diseases and
Accidents
References: Ch. 10. 17, 27, 28
4. Outlines Your Married Happiness
References: Ch. 12, 13, 14, 15, 26
5. Guides You On Vocational Choice
References : Ch. 3, 8, 9, 10, 11,25, 35
6..
Relieves Your Psychological Tension
References : Ch. 3, 4, 15, 20, 29
7. Suggests Indicators on Educational Planning
References: Ch- 3, 6, 8
8. Advises on Meditations / Practices
References : Ch. 3, 21 „ 22, 35
9. Introduces Astrology as an Occult Science
References : Ch. 1,21,23, 35
10.
Simplifies Abstruse Astrological Principles
References: Ch. 4, 5, 24. 25, 26, 27, 28, 29,
30, 31,32, 33. 34
Five ways of making the best
use of the Book
1.
2,
3,
4.
Ifyou are a general reader without any knowledge
of astrology, firstly prepare a rough horoscope of
your own on the basis of information supplied in
the appendix. Then rapidly glance through the
chapters suggested for acquiring simplified rules of
astrology. This would equip you to take up the next
step.
Identify your problems which are of greatest importance to you. Take help of the suggestions made on
page iii. Also consult the index and cross references.
This would give guidelines for understanding the
astrological implications of your problems.
Work out the periodicity of the planetary rulership
which you should be able to do on the basis of
information given in the appendix, otherwise if you
have your horoscope, this information should be
available there. Superimpose on it the knowledge
derived from the various chapters in Part II- That
would indicate the broad direction of your lifepattern.
Before making any serious decision with regard to
educational planning either for yourself or for your
children take help of the relevant chapters. Similarly
with regard to vocational matters, medical treatment, and your psychological tension, a careful
VIII
study of the connected chapters might be of some
help in relieving your anxiety.
In case, you are developing some interest in spiritual
side of life, and have been interested in understanding the nature of your own personality and the
various factors operating on the same, this book
could be immensely helpful in opening to you greater
vista of the subjects with possible lines on which
further studies could be taken up. The author's
A Study in Astrological Occultism could be very
profitable as a follow up study.
PREFACE TO THE SECOND EDITION
Astrologically, the basic human problems such as
vocational selection, personal relationships, social status and
spiritual upliftment are not geography specific. These are
universal problems. Ancient astrologers were much
concerned about them and their solution but they discussed
them in archaic terms. The present study presents the
classical astrology in modern terminology so that astrology
students all over the world may derive advantage from the
ancient astrological wisdom.
During the last decade or so, popularity of Vedic astrology
has increased extensively. Intellectuals, scientists, business
executives and others are showing much interest in astrology
and other occult subjects. In order to meet their need, brief
introduction to various planets and important astrological
combinations are included in this study. It also includes
appendices which give preliminary information for such
readers and others who are not well-acquainted with
astrology. Even a novice can begin his or her study of Vedic
Astrology with the help of these appendices.
The author is looking forward to receiving comments
and suggestions from the readers for improvement of the
study.
C-505, Yonana Vihar
Bepin Behari
PREFACE
The present study is directed to those readers who
wish to make use of astrological knowledge for tackling
their personal problems. The ancient seers and eminent
astrologers have emphasized that the knowledge 'of the
stars was imparted to mankind sb that they could
harmonise their life according to stellar influences.
There was a destiny for each individual. The planetary
radiations were merely endeavouring to guide the individual or the nation to that destiny. Whenever there was
any deviation from this goal, one experienced pain. The
astrological knowledge was given to us in order to
comprehend the working of tha finer forces of nature and
to adapt ourselves to them. Astrology was never
intended to propagate fatalism.
Those who could have an insight into this esoteric
science, they could harness the stellar energy for the
benefit of the world as well as for themselves. Such an
exercise required an understanding of the nature of forces
radiating from the stars and also the ability of the individual to harmonise himself in accordance with those
forces. The yogis concentrated on the second part so
that they could be benefic influence to the world. But
ordinary humanbeings were confronted with many kinds
of sufferings as they were ignorant of their individual
destiny as well as of the supra-physical forces impinging
on this earth. The exoteric astrology made them aware
that there was a destiny for them. An intelligent understanding of the stellar science could enable them to transmute their sorrow into equanity, their pleasure into understanding and ambition into benefic influence. Such a
goal would however require much deeper knowledge of
astrological occultism. Only at later stages of initiation
in Mystery schools, this knowledge was imparted to the
student.
Before attaining .this privilege one has to
gather whatever little is available through various
sources. The present author made' such an effort in
compiling A Study in Astrological Occultism.
Some
readers' may find that useful.
The present study hopes to cater to the basic needs
of general readers and beginners to the science of
planetary influences. Those who have already obtained
the preliminary knowledge of various planets, signs of
the zodiac, the various house divisions of the natal
chart, and such other elementary knowledge of astrology
should be able to derive much advantage from this book.
Those who do not have a horoscope of their own and are
unable to get it readily made, if they know their time of
birth they could utilise this knowledge with a little effort
to take advantage of this book.
For this purpose, they
need to know two facts. Firstly, the Sun under the
Indian system of astrological reckoning is generally in the
following signs of the zodiac during the period shown
against them : Aries (April 14-—May 14), Taurus (May
15—June 14), Gemini (June 15—July 14), Cancer (July
15—August 14), Leo (August 15—September 14), Virgo
(September 15—October 14), Libra (October 15—November 14), Scorpio (November 15—December 14), Sagittarius (December 15—January 14), Capricorn (January
15—February 14), Aquarius (February 15—March 14) and
Pisces (March 15—April 13).
XM
The second rule they have to know is that the sunsign of the zodiac rises in the morning at the eastern
horizon which is approximately the middle of the first
house or the ascendant, at the sunset time that sunsign is in the seventh house, at noon it is in the
tenth house and mid-night in the fourth house. Knowing one's birth time, it could be possible to roughly
determine the ascendant and the sun-sign.
Following
it, the ephemeris of the year of one's birth would indicate planetary positions for the date of birth. This could
be a working horoscope for pursuing further the study of
the book before an accurate horoscope is cast by an
expert astrologer.
Some of the basic problems in one's life which can
be effectively answered by astrology are the purpose for
which one is born, the profession of the person, his
financial status, marital happiness and other problems
relating to marriage, wife and children, various tensions
and accident proneness, and the question of death and
so on. An attempt has been made in this study to deal
with these subjects primarily with a view to giving the
reader an insight into the basic circumstances of his life.
In dealing with these problems, an attempt has been made
to indicate the changeability of these conditions. That
which is inevitable cannot be altered but many of the
unhappy conditions of our life are susceptible to change.
It is hoped that the readers would be able to modify their
painful events much effectively if they could know how
much change is possible.
Having once aroused the desire to know one's
future, the reader may make use of this book to understand the basic principles of astrology. Care has been
taken here to present abstruse astrological principles in
such a way that one does not have to go through rigid
HV
mathematical and technical concepts. One can read
what interests him, and skip over what is incomprehensible or does not interest. This would not create any
difficulty in taking up the subsequent topics.
In this book, mention has also been of modern
philosophical approach to astrology.
It is so done
primarily to show that the approach of some psuedoscientists to this occult science is not only irrelevant but
also unscientific. Specially the chapter on Astrology,
Cosmic Ideation and Modern Philosophy attempts to
show that the fundamental thinkers like Cari C. Jung and
J. Krishnamurti did not decry astrology or consider it a
fraud rather they showed the rationale behind such
predictions.
What we cannot explain need not be
illogical or a fraud. Patanjali showed the various steps
which could be taken up in order to comprehend the
future. On the path of self-unfoldmentwhich is the goal
of yogic exercises, it is natural to possess the
knowledge of stellar influences.
Those who wish to take up the practice of yoga
would find astrology useful in determining the special
course to follow. The two chapters, namely Aid to SelfRealisation, and Which Yoga Suits You ? should give the
reader preliminary information on the subject. He would
find greater details on it in A Study in Astrologica,
Occultism. Here we are attempting only to arouse the
interest of the reader in such possibilities on the basis o1
astrological self-knowledge.
The author has tried to cover a very wide area ol
astrology in this study. But the subject is still much
more extensive.
In this book, the author has been
concerned with showing the practical use of astrology
in tackling one's personal problem. How far he has
succeeded in this task could be decided only by the
readers. If they find that the publication has enabled
them to understand their personal problems a little better
and are able to grapple them a little more effectively, the
author would consider that his efforts have been amply
rewarded. Only under that condition, probably the
reader would also feel that his efforts were useful.
Many persons have helped and encouraged the
author in the preparation of this book. He feels greatly
indebted to all of them. He would however like to
acknowledge special gratitude to Shri M. M. Mistry who
took special care in preparing the diagram on lunar
mansions and gave unfliching support and encouragement. I would also like to record my deepest appreciation for Ms. Ida O'Neil of California and my wife
Smt. Madhuri Behari who discussed with me the various
subjects at different stages of the preparion of the book
and encouraged and assisted me in completing it.
C-505, Yojana Vihar
Bepin Behari
CONTENTS
Page
Preface to the Second Edition
Preface
ix
xi
PART I
Stars Rule the Universe
Who does not Believe ?
Personal Guidance
Good or Affluent Life
The Urge for Creativity
Education, Examination and Success
Combination for Financial Success
Vocational Guidance
Journalism
Medical Profession
Indian Economic Service
Sociability, Friendship and Love
Married Happiness
Marriage and Motherhood
Concerning Psychological Tension
Indications of Physical Illness
Accidents
Malignant Cancer
Remedial Measures •
Transmuting Sorrow into Knowledge
Aid to Self Realisation
Which Yoga will Suit You ?
Meaning of Death
Astrology, Cosmic Ideation, and Modern Philosophy
1
14
22
31
46
62
78
89
101
108
120
126
f33
141
152
162
174
191
202
213
222
235
247
255
xvm
Page
PART II
Ascendant, Moon, and the Sun
Jupiter : The Sustainer
Saturn : The Restrainer
Rahu : The Planet of Karmic Retribution
Ketu : The Planet of Spiritual Humiliation
Debilitation Cancellation Rajayoga
Sakata Yoga : Sixth-Eighth Relationship between
Moon and Jupiter
Planetary Retrogression
Planetary Combustion
Transits
The Lunar Mansions
Appendix : Some Preliminary Information on
Hindu Astrology
Select Bibliography
Index and Cross References
271
305
313
325
336
345
358
374
385
399
425
449
483
485
I
PLANETS AND THE
INDIVIDUAL
The stars attract from us to themselves, and we again from
them to us. The body is wood and the life is fire, which comes
like the light from the stars and from heaven—Everything pertaining to the spiritual world must come to us through the
stars, and if we are in friendship with them, we may attain the
greatest magical effects.
Paracelsus {1493-1541 )
Quoted by H. P. Blavatsky in
isis Unveiled, Vol. I., p. xxvi
STARS RULE THE UNIVERSE
Every student of occultism interested in personal as
well as social progress would like to understand the
relationship existing between the human individual and
the cosmic life, the bond of affinity between the temporal
and the eternal. Such a student is interested to know
for himself, whether there is any visible or invisible power
influencing the emerging social and human patterns. In
fact, what the occultists endeavour to understand is the
relationship between the human individual and the One
Universal Life. From the inner point of view, All is One
Law, and as one occult teacher mentioned, "Nature
follows the same groove from the creation of a universe
down to that of a mosquito". The astrological student
is thrilled to find that the mysterious relationship in
which every specific event of the world appears as an
expression of Cosmic Ideation beginning with the creation of the Imperishable, the Svayambhu Narayana, of
which the Hindus speak of in their scriptures, whilst the
esotericists consider the perpetual motion, "the universal
perpetual motion which never ceases, never slackens nor
increases its speed not even during the interludes between the pralayas or "nights of Brahmas" but goes on
like a mill set in motion", is beautifully explained by
astrological philosophy. The triple duty of a Mason is
said to studywhence becomes, what he is, and whither he
goes, which in essence is a study of God, of himself and
2
Solve Your Problems Astrologically
of the future transformation. Such a study of Cosmic
Ideation beginning with universal perpetua/ motion,
which generates its own electricity, magnetism, force,
will, and the sense of direction Which in theirsummation
comprise LIFE seems difficult to explain the fact that
unintelligent forces can give rise to highly intelligent
beings like ourselves but the astrological approach
enlightens the subject well by describing the eternal
progression of cycles, and the process of evolution ever
perfecting its work as it goes along. The esotericists
insist that it would be folly to consider it a chance
'coincidence' to learn of "the degree of the solar heat,
light, and nature of the planets by simply studying their
symbolic representations in the Olympic gods, and the
twelve signs of the zodiac, to each of which in astrology
is attributed a particular quality".1 For a truer comprehension of the astrological forces, one will have to
transcend the realm of physical planets to go to the world
of Planetary Spirits functioning as Creative Intelligences
in aid of the Ultimate Cause, or God.
The ancient sacred scriptures of the East, not giving
credence to the voice of the skeptics, treated astrology
as a 'limb-of-the-Vedas' whose knowledge had to be
acquired before learning the Divine Wisdom, 'by knowing
which everything else of this world is understood'. The
teachings of this subject had remained esoteric and was
imparted only to the select few in the mystery schools.
Many temples of the ancients, as those of the Templars
and the Assassins, were surrounded with pillars recording the numbers of the constellations, the signs of the
zodiac, or the cycles of the planets, which,in away, were
thought to represent a symbol or a microcosm of the
1. H. P. Blavatsky, IsivUnveiled, Theosophical University Press,
California, Vol. I, p. 267.
Stars rule the Universe
3
Temple of the Universe. Till today, the mysterious purpose
for the erection of the Stonehenge and other places of
Druid worship has remained speculative for the simple
reason that the significance of astrology in ancient
Initiatory rites has been unknown.
Ignorance of the
ritual and of the mystery schools today, does not indicate
that the esotericism of astrology has been unknown.
Even now the occultists and seers are fully aware of the
tremendous significance of astrology and they do act
in accordance with astrological forcds taking advantage
of harmonious planetary radiations.
The knowledge of planetary radiations and their
esoteric influence was imparted to the students only at
a very advanced stage. When the students were ready
for such a training they were informed of the mystery of
the emergence of seven divine Law-givers with their
seven Prophets and twelve Apostles was explained in
astrological terms indicating them to represent the
planets and the zodiac. - One of the causes of the disrepute of the astrologers following the spread of knowledge among the profane has been "the fraud of those
who wanted to make money by means of that which as
part and parcel of the sacred Science of the Mysteries,
and, ignorant of the latter, evolved a system based
entirely upon mathematics, instead of on transcendental
metaphysics and having the physical celestial bodies as
its upadhior material basis".2 Such disrepute, however,
could not discourage eminent men and scientists such as
Kepler, Camille Flammarion, Sir Isaac Newton, Bhishops
Jeremy and Hall, Archbishop Usher, Dryden, Flamstead,
John Milton and others from trying to understand the
occult nature of astrology and to re-establish some of its
2. H. P. Blavatsky, Theosophlcal Glossary, Theosophy Co.,
California, p. 39.
4
Solve Your Problems Astrologically
lost glory. In India, atleast from the Vedic times the
importance of astrology is on record which was with a
view to co-operating with Celestial Powers in discharge
of their divine functions. Every Hindu ritual, from birth
to death, and even in after death rites, astrology was
assigned an honoured status.
Among the modern
western world, H. P. Blavatsky also attempted to reinstate the rightful place to this occult science in its
esoteric splendour and mystery. She stated that "astrology is a science as infallible as astronomy itself, with
the condition, however, that its interpreters must be
equally infallible".3
Such infallibility pertains to all branches of astrological interpretations. The science of horoscopy is
studied chiefly under four heads, namely, mundane, state
or civic, horary and genethliacal. Mundane astrology
deals with problems relating to meteorology, seismology,
agriculture, etc., whereas the fate of nations, kings and
rulers comes in the second category. Horary astrology
is concerned with spontaneous questions and doubts
upon any subject arising in the mind of the questioner.
Genethliacal astrology, which in fact is the most popular
branch of the subject, is related to the fate of the individual from the moment of his birth to his death. All these
four branches of horoscopy depend upon the study of the
constellations, the stars, the zodiac, and the planets
located in the sky at the time of the occurrence of the
event. It would be an ostrich policy to consider all such
predictions as merely "curious coincidence", as some
skeptics have a tendency to consider.
This is so,
specially in view of the prevalence of such predictions
and guidances practically in all ages and in all civilisa3. H. P. Blavatsky, IsisUnveiled, op. cit p. 259.
Stars rule the Universe
5
tions. Despite this, the materialistic world does not feel
like accepting the occult basis of astrology, which must
inevitably follow as day follows night. The materialistic
forces would sustain a tremendous set-back, if human
beings begin looking for non-physical dimensions of
causation of the phenomenal world which they would
have to do if the soundness of astrological predictions
could be demonstrated. Probably it is for this reason
that H. P. Blavatsky stressed the fact that "in astrology...
one has to step beyond the visible world of matter, and
enter into the domain of transcendent spi rit".4 It has been
rightly stated that "astrology must be recognised as the
soul of astronomy unless the latter is to produce nothing
beyond materiality". The present day problem with
most of the people is, that they refuse to accept the
validity of any transcendental Spirit or to look for any
reward which is of non-physical character.
Evidently in
a materialism-centered society, the slightest ripple of
interest in astrology as a valid scientific subject is likely
to create much opposition and resentment.
During the recent years, however, the progress in the
study of astronomy and other allied social studies has
demonstrated the influence of the sun and the moon on
affairs of the world. The relationship between the tides
and the phases of the Moon has long been established.
The lunar influence on the emotional life of an individual
has already become a scientific subject for study among
the psychologists.
Rudolf Thiel in his book And There
Was Light has already given several recorded instances
of various relationships between the starry heaven and
the terrestrial phenomena. He has mentioned that the
menstrual period in a womon is in some way under the
4.
Ibid. p. 259.
6
Solve Your Problems Astrologically
influence of the heavenly body that divides time into
months for us.
In the animal world also there are
periodic rhythms, all of a sexual nature, which is
linked with the Moon. Dr. Thiel further stated that the
relationship between the cosmic order and the life
rhythm of terrestrial beings brings to our notice a great
deal of attention which was suddently focussed upon
Schwabe's sunspot periods when the correlation between
them and the cycles of magnetic storms and northern
lights was recognised. On the basis of such evidence,
Thiel concluded that "Here was a new tie, mysteriously
linking us to the Sun, which nourishes all life on Earth".
Empirical studies of the type mentioned above does
not indicate the mechanism, the process, by which a
distant star situated at a distance of several million light
years could affect even the thoughts and aspirations of
a tiny human being, or indicate the nature of a question
or the doubt and the answer to the fleeting doubt in the
questioner's mind. Reasons for such phenomena must
be sought at a deeper level. The occultists have already
established the presence Astral Fluid or a kind of
magnetic link between all parts of the universe as a
result of which the radiations from even the farthest star
could be registered and received on the earth. Within
the very constitution of man and the different levels of
existence at which he dwells, there is inbuilt mechanism
by which astral radiations are received in a differentiated
manner. The human body and the different planes on
which he dwells are so constituted that the celestial
planets have a predominant role to pjay for which they
are well tuned. The relationship between the physical
world, the human body and the planetary hierarchy has
been allegorica My suggested when a reference is made to
God convening a meeting of the celestial planets who
Stars rule the Universe
7
promised to invest human nature with various qualities,
intellectual and emotional, good and bad, peculiarly
appertaining to the nature of the donor".5 The influence
of the planets flowing through the seven, "principles"
of man and activating his various force-centres, the
chakras, affects the very core of the human being ; this
type of interplay of the divine energy on the different
forms of sentient and insentient beings is fundamentally
different from that which the modern astronomers are so
far contemplating.
It would be unscientific, if not foolish, to dogmatise
about the influence of the planets on the "principles"
of man and the various force-centres, or the chakras.
These subjects are beyond the reach of physical sciences
or speculative knowlegde ; those who know are very
reluctant to give out the knowledge.
About the
septenary human principles very fragmentary information has been available based on any direct or
occult authority.
Under such circumstances, any
discussions on this subject could be merely tentative.
C W. Leadbeater discussed the vital functioning of the
force-centres in his monograph on the subject wherein
he stated that "into the hub or open mouth of each
(chakra) a force from the higher world is always flowing
—a manifestation of the life-stream issuing from the
Second Aspect of the Solar Logos—which we call the
primary force. That force is sevenfold in nature, and all
its forms operate in each of these centres, although one
of them in each case usually predominates over the
5. T. Subba Row,
House, Adyar, p. 234.
Esoteric Writings, Theosophical Publishing
8
Solve Your Problems Astrologically
Others- Without this inrush of energy the physical body
could not exist".e
The author did not relate the planets with the various
force-centres in the human body, but he quoted the
well-known German mystic, Johann George Gichtel, a
pupil of Jakob Boehme, who in his Theosophia Practica
assigned planets "to the chakras, giving the Moon to the
basic, Mercury to the splenic, Venus to the umbilical,
the Sun to the heart,... Mars to the laryngeal, Jupiter to
the frontal, and Saturn to the coronal".? T. Subba Rao,
an initiated Adwaitee Brahmin, gave a very different
correspondence. He stated in his Esoteric Writings that
the seven chakras are connected with the seven planets
in the following order, beginning with Muladharam
which is connected with Saturn ; then Jupiter, Mars,
Venus, Mercury, Moon, and Sun.
Similar difficulties arise even with regard to establishing the correspondence between the chakras and
the principles of man. Since the days of A. P. Sinnett,
who began drawing attention of the Himalayan Mahatmas
to this subject and began explaining it in his Esoteric
Buddhism, the subject has remained quite unclear in
spite of various clarifications given by H. P. Blavatsky
and Annie Besant. Dr. Annifc Besant gave three sets of
classification of these principles in her The Seven
Principles of Man.
Any correspondence between
the principles and the planets would depend upon
which set of correspondence we take into account.
0 W. Leadbeater has attempted to indicate a relationship between the two in his book on The Chakras,
but finality cannot be assumed in this regard. The
6. C. W. Leadbeater, The Chakras, Theosophical
House, Adyar, p. 15.
7. lb. p. 24.
Publishing
Stars rule the Universe
9
only safe conclusion that can be drawn from these discussions is that there is a relationship between the
planets, the chakras and the principles of the human
being. Any categorization of these may be misleading,
and merely speculative.
Similar correspondences have been attempted even
between the planets and the races which have so far
peopled this globe. Based on the characteristics of the
various planets in classical Hindu astrology, it has been
shown that there is relationship between the planets, the
driving impulses in man, the seven basic human tempera
ments, the planes of solar manifestation and the Root
Races. It has been suggested that the ancient Polarian
and Hyperborean races were chiefly influenced by the
Moon ; when the Lemurian civilisation flourished, the
world was inhabited by impulsive persons with fiery
enthusiasm under the sway of Mars. The Atlantean
civilisation, with its great heights of scientific achievements, has been mentioned as the civilisation inhabited
mainly by the people with developed lower Manas ruled,
by Mercury ; whereas, the Aryan Race with the predominant characteristics of synthesis, harmony, and philanthropy reveals some of the traits of Jupiter. The future
race of the new humanity, with intuitive faculties transcending sectarian barriers with a tremendous urge to
unite and to create, will have the strong Venusian
influence. Obviously, these subjects are so much of
deeper nature that no definite assertion can be made.
However, based on whatever fragmentary information is
available, one may begin investigating possible explanations of such phenomena.
These studies have clearly shown that there is an
intimate relationship between the planets and the various
aspects of our living. It is obvious that the exact details
10
Solve Your Problems Astrologically
of the mechanism of this interaction are not available in
exoteric literature, nonetheless the impact of the planets
on terrestrial life is acknowledged. The next problem
then arises as to the source of energy from which these
planets derive their force. What is the fountainhead from
which these planets derive their energy to activate the
various force-centres or chakras in the human beings and
regulate the affairs of men- The Secret Doctrine suggests
that the "the Septenary Hierarchy of conscious Divine
Powers, who are the active manifestations of the One
Supreme Energy" resulted from the differentiation of the
'Germ' of the Universe. These Divine Powers "are the
framers, shapers, and ultimately the creators of all
the manifested Universe, in the only sense in which the
name of 'Creator' is intelligible ; they inform and guide
it ; they are the intelligent Beings who adjust and
control evolution, embodying in themselves those manifestation of the One Law whiph we know as the "Laws
of Nature".8
Everything in manifestation comprises 'spirit' and
'matter', so it is but natural that the Seven Celestial
Beings or the Seven Planetary Logoi should also have
a body and a soul. T. Subba Rao, conforming to this
view, has stated that : "The Logos itself has a soul and
a spirit as everything else has which is manifested".9
Looked at from this point of view, it is logical to expect
an objective as well as a subjective reality of these
Great Hierarchies. Elucidating the process of cosmogenesis, H. P. Blavatsky stated : "In the ancient
cosmogenesis, the visible and the invisible worlds are
the double links of one and the same chain. As the
8. H. P. Blavatsky, The Secret Doctrine, Theosophical Publishing
House, Adyar, Voi. I., p. 83.
9. T Subba Rao, Esoteric Writings, op. cit. p. 238.
Stars rule the Universe
11
Invisible Logos, with its Seven
Hierarchies- each
represented or personified by its chief Angel or Rectorform one Power, the inner and the invisible ; so, in the
world of Forms, the Sun and the seven chief planets
constitute the visible and active potency; the latter
"Hierarchy" being, so to speak, the visible and objective
Logos of the invisible and -except in the lowest gradesever-subjective Angels".10
Thus, considering these divine planets as sentient
"Celestial Agencies" for carrying out the plan of the
Logos, one would neither label worshipping of stars as
superstition, nor the cyclical fluctuations in world events
as figments of imagination. Madame Blavatsky has very
rightly stated that "Saturn", 'the Father of Gods', must
not be confused with his namesake—the planet of the
same name with its eight moons and three rings. The
two—though in one sense identical, as are, for instance,
physical man and his" soul—must be separated in the
question of worship. This has to be done the more
carefully in the case of the seven planets and their
Spirits, as the whole formation of the universe is attributed to them in the Secret Teachings".11
Explaining the impact of the planets, H. P. Blavatsky
stated : "Thus—to anticipate a little by way of illustration—every Race in its evolution is said to be born under
the direct influence of one of the planets ; the Race the
First receiving its breath of life from the Sun...; while
the Third Humanity—those who fell into generation, or
from androgynes became separate entities, one male and
the other female—is said to be under the direct influence
10. H. P. Blavatsky, The Secret Doctrine, op. cit.. Vol. III. p. 36
11. lb. Vol. V., p. 324.
12
Solve Your Problems Astrologically
of Venus, "the little Sun' in which the solor orbstores
high tight".11
Madame Blavatsky has further stated that : "Every
student of Occultism knows that the heavenly bodies
are closely related during each Manvantara with the
mankind of that special cycle ; and there are some who
believe that each great character born during that period
has—as every other mortal has, only in a far stronger
degree—his destiny outlined within his proper constellation or star, traced as a self-prophecy, an anticipated
autobiography, by the indwelling Spirit of that particular
star"."
In this way, astrology only confirms the view that
each being is finked with the Absolute in a very real
though mysterious way.
Elucidating this relationship,
H. P. Blavatsky has stated that: "The human Monad in
its first beginning is that Spirit, or the Soul of that star
(planet) itself. As our Sun radiates its light and beams
on every body in space within the boundaries of its
system, so the Regent of every Planet-star, the Parentmonad. shoots out from itself the Monad of every
'pilgrim' Soul born under its house within its own group.
The Regents are esoterically seven, whether in the
Sephiroth, the 'Angels of the Presence', the Rishis, or
the Amshaspends".'4
In the philosophy of Advaita Vedanta, it is often
stressed that the microcosm does not only reflect the
Macrocosm, but also that the two, in fact, are one. This
relationship between the world of manifestation and the
Absolute is expressed in very many ways. Not a sparrow
falls without a shiver in the lord. Astrologically speaking also, there is a mysterious link between every atom
12. lb. Vol. 111.,p. 37.
13. lb. Vol. v. p. 333.
14. lb
Stars rule the Universe
13
of manifestation at all levels and the Absolute—the
Macrocosmic Person.
In the Mundaka Upanishachhe
Imperishable, the source and the goal of all beings is
described as :
I
"Fire is His head ; His eyes, the Moon and the Sun;
the regions of space His ears; His voice, the revealed
Vedas; Wind,» His breath ; His heart, the Whole
World. Out of His feet, the earth. Truly He is the
Inner Soul of all.
From Him (proceeds) fire, whose
fuel is the Sun ; From the Moon, rain ; herbs, on the
earth. The male pours seed in the female.
Many
creatures are produced from the Person".
The above is the same cosmic vision shown by the Lord
Krishna to Arjuna.
Instead of describing the roots of
One Universal Life in all forms of creation, and the Great
Breath pulsating through every event of the pnenomenal
world, the ancient seers of astrology presented the
vision in the symbolcgy of Kala Porus/ja—thetranscendental Man and described him living in Day and Night
and having the various planets as his force-centres, the
chakras, through which the Divine Energy pours out into
everything and thus sustains it.
A belief in astrology, however, should not make the
human being fatalistic.
Astrology gives a new vision of
truth and opens out many hitherto dark recesses of
knowledge for greater enlightenment.
It does not shut
out the possibility of human endeavour for accelerating
evolution and "awakening the soul". Mr. N. Sri Ram
has rightly stressed that "The stars may be an indication
of certain influences which work, but how far these
influences determine events may depend on ourselves.
We have ultimately to fall back on ourselves. Our
attitude should be an attitude not of resignation but of
responsibility".
WHO DOES NOT BELIEVE ?
Presently there is a popular trend throughout the
world to know more about astrology and its capabilities
in assisting human beings in various ways. This is so
particularly in the industrialised west where the strain
for eking out a livelihood has not been as severe as in the
traditionally old underdeveloped countries. In many
countries of ancient civilisations, astrological predictions
have already been interwoven in their everyday life. The
advent of technological innovations and breakdown of
the established values in life have however aroused a
wave of dissatisfaction with life. The hfcofthe individual is not very happy and satisfying in any part of the
world.
Many persons who are ordinarily considered
very well-off from the material .standpoint have been
deeply concerned with the question of understanding
the importance of the supernatural in human affairs. The
great interest in meditational practices, classes in yogic
exercises and knowledge, and the growing interest in
astrology have been phenomenal. * There have been
instances when the general public in the west have been
eagerly waiting for weekly and monthly predictions
published in their journals without which there have been
a feeling that they have missed their breakfast. Even the
morning television broadcast in several western countries
have been relaying astrological predictions for different
zodiacs.
When the journals or the televisions have, for
Who does not Believe?
15
some reasons or the other, failed to publish or announce
the predictions concerning any particular sign, the
editors have been flooded with letters from the readers
and the viewers. Even the business executives are
becoming increasingly interested in astrological support
for their selection of the personnel. The growing interest
in the occult is one of the many pointers of the growing
interest in the subject.
On the other hand, at places there have been some
negative trends. In countries like India and in other
countries with predominating communistic faith, there
has been some uneasiness about astrology. Some of the
well-to-do persons are frequently visiting astrologers,
professionals and amateurs, whereas there have been
others who make it a principle to decry this subject in
the public. There would be a large number of persons
who would put on gems studded rings on their different
fingers in order to gain favour from planetary deities, but
questioned upon the subject, they would decry the
occult. There is some kind of reluctance even in the
believers to accept the validity of astrology. The contradiction in the private faith and public denouncement is
often very pronounced.
Fairly highly educated persons
with reasonably high levels of academic degrees and
recognitions, have sometimes been noted to be vehemently criticising rather crudely the astrological prognostications. Thus we find that there is a current of
growing popularity of the subject on the one hand, whilst
on the other some persons have been making a tirade
against astrology and other occult subjects. One has
also come across such persons who shout from the
house-tops against astrology but have been secretly
paying special attention to astrologers. This contradictory
16
Solve Your Problems Astrologically
trend naturally reveals some deep-rooted imbalance of
the psychological type.
One need not be seriously disturbed by such
inconsistencies. Whenever some new ideas gain ground
or whenever the settled habits are broken, there is a kind
of reaction. By the type of the stone one wears, or the
way one changes one's office table after acquiring a new
position, or by consultations with the astrologers at the
time of the marriage of their daughters (or their own),
one is likely to infer the real attitude of the persons
concerned. During the last few decades, marital disharmony has become one of the main causes for visiting
the'astrologers.
It is interesting to know why any individual believes
in such occult subjects while others refute the rationale
of the same established on the basis of even scientific
investigations and on the testimony of eminent scientists
and thinkers. For the last few decades, I have been
watching individuals with differences in their approach
to astrology. Ithas been a very fascinating study and I
have been greatly encouraged by my observations. As a
result of these observations. I am confident of the great
future for the subject.
! also feel that those who accept
astrological guidance with judicious consideration and
intelligence are adopting a wise course of action. The
study made by the writer has given him considerable
strength and insight into the role of astrology in our
everyday life and also into, the types of persons who
decry it for one reason or the other. He wishes to share
his experiences in order to make the readers emboldened
and to cheer them up in their approach.
The first thing to watch in the present context is not
to be glamourised by the worldly status of the individual
who is decrying importance and efficacy of astrology.
Who does not Believe ?
17
Actually it does not matter what the individual is in the
worldly life, unless he has reasons to know the subject,
his opinion should not matter. When my child is sick
even with common cold, I do not seek the advice of
great engineers or painters or art critics : what I do is to
approach the nearest physician. This is so because
Rubens and Shakespeares are not expected to be omniscient ; they may be proficient in their limited field of
specialisation but not in all subjects. On this analogy,
it is quite irrelevant to consider the views of a Prime
Minister or a Chancellor, if the person is ignorant of the
subject. That is what Sir Isaac Newton had advised the
astrologers and the laymen. Unless the other person
knows of the subject, it is useless to attach importance
in his pronouncements. No scientist would do that. He
would give credence to others only if the other person
has specialised knowledge of the subject.
In matters like astrology, the second point to
enquire is whether the individual criticising astrology
has a horoscope of his own. This is important. Often
those individuals who do not think they can make any
use of astrology generally rate this science very low. I
know of several vehement critics of the subject being so
because they do not have any correct birth data. It is
surprising how the individual considerations of this type
make the person opposed to such things and take up
rigid attitudes. But my personal feeling has been that
this is primarily a supplementary cause ; by itself, it is not
the main reason for decrying astrology.
The most important factor making one disbelieve in
astrology is the communistic philosophy of the individual.
It is not the profession of the cause of the poor that
provides the main springs for communistic activities.
18
Solve Your Problems Astrologically
Even a deeply religious person does great service for the
poor and the underprivileged. The central bases of the
communistic opposition to religion, God, and the occult
sciences rest on the fundamental philosophy of their
activities. Communism does not believe in evolution :
it emphasizes revolution which implies turning the wheel
of karma in the opposite direction. That is the crux of
the matter.
Evolution implies that the forces in nature
are ever balancing the distortions caused by other
forces ; this in human life is expressed by the suffering
of the sinful and the reward for the virtuous. Astrology
is based on this law. The Laws of Karma and of Reincarnation are expressions of this natural justice. They
are the fundamental planks of astrology. But, communism lays stress on appropriation of other man's property,
on transgressing the social code of behaviour, and on
disobeying the rules of morality. In short, communism
is anti-theistic. Obviously, therefore, astrology provides
the greatest proof and demonstration against the very
postulates of communist faith. A belief in astrology, or
even scientific consideration of the various facets of
astrology would lead the communists to the very basic
weakness of their philosophy. Almost every individual
who subscribes to the communistic faith does so because
of some psychological derangement or imbalance in his
personality. As such, unless the life of such individuals
is rehabilitated and they are made to see the things in
right perspective, they would not have a rational
approach to astrologers and astrology. But, astrology
does not have to fear much from the communists because
in nature, disease and distortions do not servive in the
long run.
There is another group of aggressive and undeserving persons who somehow have acquired high positions
Who does not Believe 7
19
in life but are not sure that they would be in a position
to hold those privilages for ever. This group can be
divided into two sections. The first one consists of
those individuals who want more.
Knowing that such
achievements cannot be possible without some divine
help, the individuals in this section often visit the astrologers so that they could know the ways and means to
propitiate the gods and the devas for greater boons.
Such persons are, generally speaking, the largest number
of the patrons of astrologers, but they are not the main
support on which everla'sting edifice of occult sciences
can be built. They often give plenty of temptations.
Life being as it is, astrologers often lose
their
objectivity afid thereby the scientific character of their
work.
The second section of this group fears divine dispensation : the individuals belonging to this section think
that undeserving favour somehow acquired by them may
not be lasting. Astrologers may be able to know the
duration of this bright period in their life. Knowledge
of their forthcoming dark period will be devastating for
them. The best thing for them, they think, is not so
much to argue against astrology but to positively disuade
others from approaching the astrologers. They create
problems for those who still feel like consulting the
soothsayers. They fabricate many types of arguments
for the same. Their advocacies are not always effective.
But, they are not very much concerned with this. What
they are actually afraid of is the prediction relating to
their impending misfortune. Such persons are a little
difficult to handle.
There is another section of population which does
not attach any significant importance to astrological
predictions. It is so not because of their opposition to
20
Solve Your Problems Astrologically
astrology, but because the fundamentals of astrological
predictions have become a part of-universal psychological
structure. They assume that there is a destiny for each
individual. They believe that the inevitable things
would happen whether you know them or not. The most
important thing according to them is not the knowledge
of the future but the preparation for the same. They are
interested in doing pious deeds ; they believe in living an
ethical life. After all, these are the noble aims of life.
If the belief in astrological principles has given them the
faith and strength for braving the odds with fortitude, it
is a greater boon than acquiring the knowledge of the
future. But these are the persons who, though supporting astrology in their own way, cannot be of positive
assistance in its further progress and growth. Astrology
also must grow and be of greater use in revealing the
secrets of the esoteric knowledge it aims at discovering.
The greatest strength of astrology lies in the enlightened support from educated masses. Those persons who
are interested in the subject objectively and are making
studies and propagating their views for the growth and
expansion of the science have to contribute much. In
this regard, one has to acknowledge with gratitude the
service rendered to this occult science by the illustrous
B. Suryanarain Rao, and the erudite editor of The
Astrological Magazine Dr. B. V. Raman in India; the
services rendered to astrology by Alan Leo, and A.E.O
Carter of the United Kingdom have been laudable. This
science needs revival. In doing so, certain tendencies
have to be resisted, and certain others encouraged. One
dangerous trend that is being propagated presently under
the impact of advancing technological innovation is the
increasing zeal for computerisation of predictions. One
of the basic principles of computerisation is that it sorts
Who does not Believe ?
21
out the fed data in surprisingly less time. But it is
always from the known to the unknown. Astrology, like
other occult sciences, depends on revealing something
hitherto unknown. Therefore, this kind of scientific
instrumentalisation will not be very helpful in this branch
of learning. Second tendency to be guarded against is
the degradation of this sublime science merely for prediction of auspicious marriage dates, time of child-birth
and favourable periods of material gains etcetera.
Astrology, in fact, aims at something sublimer and nobler.
Itaims at revealing the divine plan for man, and the
astrologer has to assist the individuals in co-operating
actively with the divine scheme of things.
It becomes,
indeed, a very exhilarating subject, when we begin trying
to discover the esoteric aspects of astrology and the
long-term significance of astrological prognostications.
Astrology is that aspect of Vedantic philosophy which is
essential for progressing successively to higher ideals of
yoga. Therefore it must be approached with veneration.
PERSONAL GUIDANCE
Quoting the Key to Hebrew-Egyptian Mystery, H. P.
Blavatsky, the greatest occultist of the nineteenth
century, once stated that "astronomy and physiology are
the bodies, astrology and psychology their informing
souls; the former being studied by the eye of sensual
perception, the latter by the inner or 'soul-eye' ; and
both are exact sciences". The growing interest in such
occult sciences as astrology, yoga, psychometry, psychic
perceptions, dream analysis, and so on, almost in all
parts of the world, specially in the so called materialistically advanced countries, proves that the teeming
billions of the present time have been eagerly trying to
develop their 'soul-eye'. Almost stagnant has been the
growth and development of physical senses and organs
of the human being, but during recent decades much
evidence has been collected by the scientists to show
that the consciousness of the man is limitless and
immense scope exists for its development. Psychology
has been accepted as a science which is expected to
open vast panorama of human psyche. This science is
enabling the modern man to take a radically different
view of life. In many ways, the psychological knowledge
has begun to help the human individual in understanding
himself, his fellow beings and the environment in which
they live. About astrology and such other occult subjects,
however, there is yet abundant skepticism. Occasionally
Personal Guidance
23
there occur outbursts from ill-informed scientists against
astrology. But astrology reveals certain universal forces
operating on the growth and development of our world
whose true knowledge and understanding could alter
our life and relationships. The ancient nature of this
science has been accepted ; it has been recognised that
in all ancient civilisations astrology in various forms had
seriously and deeply affected those societies, but the
modern man is still learning to appreciate the wider
ramifications of this science. He has still to know how
much useful this subject could be. But, here and there,
we find persons, who are led by their inner voice or by
their intellectual understanding to feel that astrology has
a legitimate place in our life, and for personal guidance
in many areas of our existence it is very effective. It is
on such enlightened rational human individuals that the
progress of our society to a great extent depends.
The classical texts have given very abstruse and
difficult principles for the prognostication of intricate
and complex occurrences in our daily life. The horary
and the mundane astrology have been practised by many
astrologers to such an exactitude that the historians and
the police have often been baffled. The special areas of
the experts cannot be usurped by the novice. However
there are many other ways in which the common man
could take advantage of astrological knowledge. Most
important, the human individual is primarily interested
in knowing his basic attributes on the basis of which he
could decide his course of life's journey such as his
vocational choice, his financial possibilities, his proneness to different malignant diseases and accidents, and
above all, the quality of his inner urges on the basis of
which he could decide the line of yogic disciplines he
could follow. All these are necessary and helpful to
24
Solve Your Problems Astrologically
him, but in order to assess the nature and grade of his
horoscope on the working of which he would be able to
evaluate the occurrences of personal events indicated
above, it is necessary that he is aware of certain intricasies of planetary influences. In this connection, he
should know certain inherent characteristics of his
Ascendant, Moon, and the Sun, Jupiter, Saturn, Rahu
and Ketu apart from astrological phenomena called
combustion, retrogression and so on. Without some
idea of the lunar mansions, or nakshatras, which exercise
immense.power and were very well recognised for their
importance even by the Vedic seers, finer appreciation of
one's horoscope could not be possible. The exposition
of directional astrology is necessary and that could be
easily found by working out the degree of the Moon in
different signs of the zodiac and then relating the result
to any good ephemeris. More important than this however is the influence of transits which very easily mar or
help the effects of the ruling planets worked out as
earlier. These technical details would be helpful for the
reader in order to evaluate the astrological effects on his
life, but he may not remain contented merely by such
knowledge. He would like to see the working of God
in his special case : how the Supreme is shaping him
towards his archetype. This would require the individual
to have a knowledge of his Ray and how developed are
his various "principles" these are very complex subjects
but the common man should atleast try to grasp this
knowledge which would reduce much of his frustrations.
The soul enlightens the consciousness of the individual
by gradually energising and vitalising his various
"principles" and "Rays".
Personal Guidance
25
Every individual progresses on his individual ray,
which has much deeper implications than one superficially appreciates this subject. Astrologically we are
told that the Sun is the soul of this universe and it sends
several specialised rays. These are seven in number and
have been named as Sushumna, Harikesh, Visvakarman,
Visvatryachas, Sannaddha, Sarvavasu, and Svaraj. The
Sushumna is said to energise the Moon. One does not
know the detailed working of these rays, but Varahamihira has been very clear in enunciating that all the
planets, the nakshatras and the signs of the zodiac are
produced by the Sun. Limiting ourselves only to the
Sun's seven rays and linking them to the planets, when
we analyse further, we find that the seven rays of the Sun
produce special psychological conditions for the human
individuals.
At early stages of soul's growth, the
characteristics of these rays are not very specialised and
much mixed up effects are present, but gradually these
are differentiated. Finally, the Sun would produce the
ray of power working on Atmic level and expressing
itself in highly specialised administrative skill on which
the individual could be great emperors of Suryabansi
kings type ; it is on this ray that Manus are incarnated.
The Second ray is that of the Moon on which greatly
developed Buddhic principle leads the individual to
reflect Divine Wisdom and propound them for human
goodness and their salvation. The Lord Buddha and
Jesus Christ exemplify the incarnations at the apex of
this ray. This is the ray of wisdom. The third is that
of Intellect; the great thinkers whose mind or manas is
highly energised ; they are the logical persons who work
in a specific way because they have been intellectually
satisfied with that course of action. They are under the
influence of Mercury. The Sun, Moon and Mercury thus
26
Solve Your Problems Astrologically
considered function on the Consciousness side of life.
They are very active in the realm of subjective or the
inner side of life. Mars is the scientist ; the temperament concerned with this planet is engaged in physical
side of life, but it is eagerly concerned with working with
it in order to find out its inner elan but to utilise it on
the external plane. The scientist discovering the latent
principles in any thing tries to manipulate them for
external or physical advantage. Such persons are generally skilled in their handiwork. The Sixth Ray is associated with Jupiter and exoteric religions consisting of
much ritualism and externalisation of religious activity.
The Seventh Ray under the influence of Saturn specialises
in concretising the grand ideas and thus they are highly
skilled in arts, architecture and that type of activities.
Venus which is a unique planet in many ways and which
is much misunderstood as well, produces harmony
among different types. They are individuals who
apparently do not contribute anything special from their
own side but synthesise the ways of living thoughts,
and differences expressed in different departments of
life, such synthetic approach to life is the special gift of
Venusian harmony. These specialised rays go so much
deeper to the very core of individual's life that his mode
of shopping, type of subjects he reads, the nature of
people he associates with and the vocations he adopts
are influenced by these rays. One has however to note
that even when the individual has begun to be differentiated, at early stages, two or more rays get suffused and
it is only gradually that the primary and secondary rays
emerge. Any professional astrologer would find it
difficult to identify the special ray of the individual
because it requires much inward search in the mental
state of one's being. It is an exploration in one's
Personal Guidance
27
\^cVvo\oqv, Wftvch none e\sB, not even a psYCho\og\st
can do effectively, but once the individual is able to
establish a rapport with one's inner being, with one's
inner working of the mind, he could be able to relate
that with different planets, which would give immense
power in his hand for building his own life and shaping
it towards the destined.direction.
On this path of exploration, the individual can be
able even to identify the nature of his various sheaths or
koshas of which various occult literature has spoken of.
Adi Guru Shri Sankaracharya has described the various
human sheaths in great detail. An identification of
these sheaths with different planets has not so
far been possible. Based on scatterred hints, one
speculates that the physical or the Annamaya Kosha is
Jinked with Saturn. Jupiter is connected with that
aspect of one's body which absorbs solar globules and
imparts health and. vitality to the human constitution. On the effective circulation of this health aura
depends the physical well-being of the person. It
provides a great and effective shield against invasion
from different maladies. Mars is connected with Astral
or emotional nature of the person. How much of the
instinctive reaction or involuntary impulses control the
person is indicated by this planet. The capacity to
•yrhpathetic vibration and the power to identity one's
feelings with others result from the nature and developpnent of this sheath.
Selfishness, self centredness,
©ravings of different kinds and the ruth lessness are the
expression of this body when not very purified, but once
Impurities are purged out of it, philanthropy, martyrdom,
susceptibility to other person's sorrows become its
qualities.
The healthy growth of the integrated
spersonality also depends upon well formed emotional
28
Solve Your Problems Astrologically
body; personality defects specially of the psychological
kind arise when there is some kind of impediment in the
free flow of pure energy in this sheath. Mind is divided
in two parts : the lower might be concerned with logical
and rational intellectual perception, whereas the higher
levels of it are concerned with abstract, intuitional, and
spiritual perceptions. The lower mind is linked with
Mercury and the higher one with Venus. Then comes
Buddhic level linked with the Moon and the highest
principle known as Atmic level connected with the Sun.
The triad consisting of Atma-Buddhi-Manas represented
by the Sun, Moon and Venus contains within itself the
eternal component of the individuality which in essence
is the quintessence of all experiences and all understanding of life. That is what one ordinarily calls the soul.
This triad is linked with the lower quaternary consisting
of Mercury, Mars, Jupiter and the Saturn. They are the
progenitors of the material counterpart of the being,
which dissolves and incarnates at each birth. The
relationship between these seven planets to one another
would give the clue regarding the harmony prevailing at
various levels of the individual. By understanding this
harmony, it would also be possible to know the health
or otherwise of the specific sheath which could enable
combing up operation leading to cleansing the sheath so
that the hints and suggestions coming from the Atmic
level could flow smoothly.
Often one comes across many inexplicable problems
confronting every individual in his everyday struggle for
existence. Some traits of character or some happenings are not of the usual type based on the rule of
normalcy- These are the occurrences about which the
individual enquires as to why such things happen to
him. In a general way, all the planets influence the
Personal Guidance
29
individual which is according to the law of karma but
there are two planets in the Hindu astrology which
are important particulary in this regard. They
are Rahu and Ketu.
Some illnesses, misfortune,
temperamental difficulties, marital unhappiness, vocational upsettings and great psychological sorrows result
from the impact of these two planets. Sometimes other
planets like Nlars and Saturn come into play in this
regard as well, but they are mainly the acting agents
while the basic karmic causes arise from Rahu and Ketu.
Their placement in the horoscope indicates the areas
which are liable to karmic afflictions. A knowledge of
this situation would enable the native to take proper care
to counteract the tendency so that the final harmony is
achieved in his life and the karmic impediment eliminated
for ever. Without a knowledge of these conditions and
the direction in which countervailing efforts are needed,
the individual would be buffetted by the circumstances
occurring in his life for which he has no explanation and
which trouble him immensely. Rahu and Ketu show the
areas where special care is needed for the permanent
evolutionary change in the individual.
Equipped with such knowledge as yielded by the
planets, the individual could study his horoscope t;o
assess whether his particular life is important or not. In
this regard,; one has to consider whether affluence is the
most important aspect of his life or other the so-called
unhappy events have greater value in orienting his life
to his soul-ward direction. This assessment could impart
a sense of fulfilment and would also instil confidence in
himself. Illness and misfortune coming to his life would
also change their significance. The choice of profession
and adjustment problems in service and employment
situations may become easier with this kind of
30
Solve Your Problems Astrologically
information.
But the most important contribution of
astrological knowledge is the discovery of the path of
return generally known as yoga which the individual
could practice for achieving his end-result.
One of the special outcome of astrological studies,
apart from knowledge of the self, is an insight into the
philosophy of cosmogenesis.Generally, questions relating
to the origin of the universe, the beginning of the earth
cycle and the advent of man on this earth and the course
of spiral growth of human civilisation are all speculative
when one studies them as a part of philosophy. But
when astrology is studied in its deeper aspect, the
knowledge about God, evolution, creative intelligences,
the septenary principles in life, the trials of crucifixion
and the stories relating to Mystery Schools prevalent in
almost all ancient esoteric religions become more real.
What is still more important is the advance indications
of the future course of events, whether for the individual,
society, or the world. With this kind of knowledge one
could consider them rationally and if found justified, the
intelligent men of the world could take up those hints
and suggestions and begin working for either their own
regeneration and orientation, or for working towards the
new society. What more useful subject could there be
than that which helps unfoldment of one's latent
potentialities, forewarns the doming events and reveals
the future towards which one could work fora better and
happier society ? As a matter of fact, the astrological
approach to life leads us to a radically different orientation to life. The resulting balanced astrological psychology would usher in a new social relationship and expectation from life. The quality of human beings with the new
mental make-up may lay the foundation of an entirely
different but more satisfying kind of human society.
GOOD OR AFFLUENT LIFE
Often judgement of a horoscope is made on the
criterion of its enjoying several combinations of affluence,
ordinarily known as Raja Yogas, the kingly combinations.
So far as the life of an ordinary individual is concerned,
this may be a valid approach. On occasion, one comes
across cases where special standards of judgement are
required. As long as the human beings have physical
bodies and their various necessities, money and health
are basic features which would continue to interest
them. It is therefore quite natural for them to enquire
about their physical welfare. The success of astrological
predictions would continue to be therefore assessed on
their ability to predict possibilities to achieve success in
such matters. Naturally, therefore, the importance of
these kingly combinations is considerable. On the basis
of such indications, it could be possible for individuals
to regulate their life-pattern in a satisfying manner so
as to avoid any impending danger and adapt one's
needs according to the expected level of available
resources.
The ancient sages have however in many scriptures
stated that material affluence is a temptation, and any
involvement in materiality is not always good for the
sojourn of the ego. In that case, what could be the
possible role of astrology for such persons who want to
progress on the path of spirituality? In case poverty
32
Solve Your Problems Astrologically
and austerity are basic needs for spiritual unfoldment,
the significance of Raja Yogas becomes minor. Those
combinations which enable the individual to move on
the path of spirituality, namely, the Sanyasa Yogas or
the combinations for renunciation, those conditions could
be more appropriate for him. Such Sanyasa Yogas however negate the very possibility of acquiring kingly
positions : wealth, social status, personal happiness, all
these have to be sacrificed in order to gain spiritual
heights. Spirituality and material affluence both cannot
be attained simultaneously. Those who wish to enjoy
the status of Emperor Janaka, who was blessed equally
with supreme spiritual enlightenment and abundance of
material affluence, will fail in whatever sphere they
endeavour to achieve superior position. Astrological
predictions to indicate their wish fulfilment would be
misleading.
A difficult question often put before the astrologer
is when the enquirer asks him as to the "goodness" or
otherwise of his chart. Is my chart good ? Is my life
going to be successful? To such questions the reply
would depend upon the assessment of the relative
importance of affluence and the needs of the soul. Only
on the right appraisal of the requirements of Eternal Ego,
it could be possible for the astrologer either to indicate
the "goodness" of the chart, that is, the effect of the
trying conditions in evolving the permanent qualities of
the soul, or to indicate the various restrictive events
such as political status, material affluence and so on,
inhibiting his faculties and thus retard the progress of
his soul.
The birth chart of an individuar is a peep-hole in the
eternal life of the individual. In.several scriptures many
Good or Affluent Life
33
characteristics have been suggested to reveal the condi
tions of the past incarnations of a person. An able astrologer with proficiency in esotericism may be able to
indicate various aspects of the life of the individual which
could be miraculous predictions.
While charting the
course of his future life, the astrologer could reveal to
the individual not only physical events, but even the
psychological impact they could make on his psyche. Even
concentrating on the happenings in one incarnation of
the individual, the astrologer may be able to indicate the
manifold dimensions of the individual's life and the
course of his evolution. Study on these lines would
give the astrological predictions a different orientation
that has hitherto been very insignificant.
It has been
attempted in A Study in Astro log ica/ Occultismi ; it has
been shown there that every event of the individual's
life is eternally vibrating the archetypal message and as
such astrological guidance in revelations with this
archetypal message is of supreme value to well-meaning
serious aspirants.
Day-to-day events of the world
impinging on the life of the individual are not necessarily
pleasant and joyous from the popular standpoint.
In
that case, it could be rational to distinguish between the
pleasant and a good life, which implies that the individuals enquiring about the nature of their charts must
approach astrological predictons from a different standpoint.
It is not enough to know that a certain event
will take place, either in the life of the individual or in
the course of evolution of a society, but it is also
necessary to know, for the right assessment of the
quality of the chart, the significance of the events in the
eternal drama of the soul's life.
1. A Study in Astrological
iBH Prakashana, Bangalore, 1983
3
Occultism,
Bepin
Behari,
34
Solve Your Problems Astrologically
We are living in a cosmos. It means that the world
around us is guided by rules and forces which operate in
an orderly manner.
Explaining the guiding priciples of
the cosmos, H. P. Blavatsky, acclaimed by many as the
greatest occultist of the 19th century, considered
periodicity as a fundamental proposition explaining the
various phenomena in nature. This proposition, she
stated, affirmed "The Eternity of the Universe in toto as
a boundless plane periodically'the playground of numberless Universes incessantly manifesting and disappearing',
called the 'Manifesting Stars'and the'Sparks of Eternity',
'the Eternity of the Pilgrim' is like a wink of the Eye of
Self-Existence'. 'The appearance and disappearance of
Worlds is like a regular tidal ebb of flux and reflux'."
She amplified this proposition by saying that "the second
assertion of the Secret Doctrine is the absolute universality of the law of periodicity, of flux and reflux, ebb and
flow, which physical science has observed and recorded
in all departments of nature. An alternation such as
that of Day and Night, Life and Death, Sleeping and
Waking, is a fact so perfectly universal and without
exception, that it is easy to comprehend that in it we
see One of the absolutely fundamental Laws of the
Universe".2 Application of this law of periodicity in
everyday life is demonstratably accentuated in astrological
cycles. In a very meaningful article, Y. Keshava Menon
stated that the periodicity of events presently being discovered by the scientists of the advanced countries
could be well forecast by astrological cycles".3 In this
article he mentioned that the scientists were discovering
2. The Secret Doctrine, H. P. Blavatsky, Theosophical Publishing
House, Madras, 1971, Vol. I p. 82,
3. Planets and Tides of Life, Y. Keshava Menon, The Astrological Magazine, Bangalore, October. 1963.
Good or Affluent Life
35
periodicity of
years, 28 days, and 33 days in various
human behaviours and also the characteristic of certain
industrial locations in. attracting special types of
mechanics, engineers and others which are possibly certain planetary characteristics. After stating these glaring
characteristics of the modern society, Keshava Menon
, concluded by emphasizing the need for empirical studies
on this subject. But his article clearly showed to every
unprejudiced mind that individuals are guided and
moved into this world by some harmonious universal
intelligence. Leslie-Smith in his monumental monograph
entitled Intelligence Came First stated that "Intelligence
is distinct from the physical organism ; it is associated
with consciousness and exists free in its own domain.
There is some evidence that it survives death and that a
general ocean of intelligence exists. It is rational to
suppose that intelligence is primal and cosmic, the
original cause of evolution and not its product".4 The
Universal Intelligence does not interfere with our thinking and feeling aspect of life in the ordinary way of our
everyday life : its impact is subtle and sweetly guiding
the life-wave rather than life-incidents. When our
actions, responses and behaviour are in harmony with
this Universal Intelligence, we feel that life is good. Not
affluence but harmony with Universal Intelligence is the
basis on which goodness of the individual's life can be
established.
This law of universal harmony in religious parlance
is known as the Law of Karma. It is a difficult law to
comprehend in all its aspects but it is very simple for the
layman. N. Sri Ram, one of the most abstract philosophers among the past Presidents of the Theosophical
4. IntelUgenceCame First, Leslie-Smith, Theosophical Publishing
House, London, p. 19.
36
Solve Your Problems Astrologically
Society, stated that "Karma is a Law which reflects the
unity of the Spirit in the manifoldness of matter, the
unity of a Being who is alone in the universe but
recreates Himself through every continuing centre in the
medium of the material matrix".5 Apart from suggesting
the unity of the temporal individual with the eternal
Heavenly Man, Sri Ram also stated that "Karma, however
bad it may appear, is always beneficient because it
rectifies. It is an inexorable Law which no one can
avoid. It exists wherever Nature exists. We are acted
upon by Nature, the same time that we act, in a manner
which corresponds to our action, though the. effect be
delayed by the nature of material medium in which the
operation takes place, the shock-absorber of time. But
it is open to us to generate and we are generating new
forces all the time, by means of which the old forces are
to some extent neutralized or deflected and modified.
The effect of Karma is always a restitution, the restoration of disturbed balance".e The manner in which the
restitution takes place and the time as shock-absorber
functions are hidden from the sight of the common man
which explains many of his anxieties and perplexities.
Dr. B. V. Raman mentioned that "All the qualities we
now possess in body, mind and soul result from our use
of ancient opportunities. We are, indeed, the heirs of
all the ages.
For these conditions accrue from distant
causes engendered by our older selves, and the future
flows by the divine law of cause and effect (Karma),
from the gathered momentum of our past impetuses.
There is no favouritism in the universe, but all have the
5. The Human Interest, N. Sri Ram, Theosophical Publishing
House, Madras, p. 42
6. lb.
Good or Affluent Life
37
same everlasting facilities for growth. Those who are
now elevated in worldly station may be sunk in humble
surroundings in the future. Only the inner traits of the
soul are permanent companions. The wealthy sluggard
may be the beggar of the next life, and the industrious
worker of the present is sowing the seeds of greatness"./
The real benefic therefore would be the circumstances
which induce the individual to sow the seeds of greatness which ultimately create harmony for him with the
Eternal One Being.
Some of the anomalies in astrology arise precisely
for such reasons of karmic retribution. One often comes
across very powerful planetary combinations but often the
horoscope defies the normal rules of predictions. For
example, generally the exaltation and placement of
planets in their own houses are considered conducive to
the strength of the planets. But one remembers that the
strength and weaknesses of a planet are assessed to find
out the efficacy of the same towards producing certain
effects.s If a planet is strong it is generally said that the
detrimental effects of the same would be considerably
reduced. But there could be another way of looking at
the problem. Such questions arise when there is the
possibility of some really strong person becoming
thoroughly weak or ineffective under certain conditions.
For example, if the king of a certain land has been
imprisoned under some circumstances for certain specified duration, what could be the state of his mind ?
Often a powerful soul finds himself enchained under such
conditions.
7. B. V. Raman, The A strologicalMagazine, Bangalore, October,
1949
8. Kindly see, B. V. Raman, Graha and Bhuva Balas, Raman
Publications, Bangalore
38
Solve Your Problems Astrologically
Such conditions can be illustrated astrologically
from the following three charts.9 In Chart (i), Saturn,
Mercury, and Jupiter are exalted and the two planets,
namely Venus and Sun, are in their own houses ; the
lord of the Ascendant is powerful : the Sun in his own
house flanked by two exalted benefic planets namely
Jupiter and Mercury. Still the horoscopee, in spite of
being placed in very good, academic institutions could
not have any satisfactory academic qualifications ; was
not married till 25 years of age and for his living he had
to take up the profession of a tempo driver, which in the
Indian conditions is not considered very honourable. We
do not wish to discuss the rationale of this situation,
but the point we are labouring is to show that the
native has defied the natural expectations from such
a chart. Take the second chart (Chart-ii) where Mars
gives Ruchaka Yoga and Saturn Sasa Yoga, two of
the Pancha Maha Purusha Yogas—the Five Combinations
of Greatness—besides, his Sun is powerfully placed in
his own house in the fifth. Rahu is in the third house
which is considered a powerful placement. Jupiter is
retrograde in debilitation in the tenth house. With such
powerful combinations, we find that the native is very
ordinary in several ways : he is only a school teacher in
a small town, which is not a respectable position and
academically he somehow obtained a graduate's degree.
Undoubtedly, he has plenty of children and is deaf to
9. Chart (i) : Date of Birth tOth September 1954, 28. 39 N, 77.
13 E, 6-40 A.M. 1ST. Ketu 2s 19°. 18'; Jupiter 3s. 0. 5. ; Ascendant 4s.
4° ; Sun 4s 23° 31 ' ; Mercury 5s 9° 29' ; Venus 6s 9° 39' ; Saturn 6s
12° 40" ; Mars 8s 13° 15' ; Rahu 8s 19° 18' and Moon 9s 16° 5'.
Chart (ii): Date of Birth 9th September 1926, 26. 38 N 84. 54 E,
9-30 P.M. Ascendent, Aries 23° 53' ; Rahu, 2s, 20° 6' ; Sun 4s 23°
12' Mercury 4s 14° 6' ; Venus 4s 4° 42' ; Moon 5s 19° 56' ; Saturn
6s 28° 29' ; Ketus 8s 20° 6' ; Jupiter (R) 9s 26'' 25 ; Mars Os 25° 8'.
Good or Affluent Life
39
some extent, and he is not very handsome either. We
do not wish to discuss the several good points of these
horoscopes but may point out that in the former case,
the native has much life yet to live so there may be
some uncertainty as to how his future life would shape,
nonetheless he is earning much more money than a
person of his qualification and status though academically and socially he is not well off. If we give importance to money in life, he is certainly doing exceedingly
well for his age. But is that what we mean by affluence ?
Is that what is signified by such powerful combinations ?
In the second case, the native has been a support to his
family, and people flock around, him for astrological
predictions but he has to depend upon favours from all
and sundry for making some money. That by no means
can be considered an affluent or good life though the
basic strength of the planetary positions has given him
some kind of unusual importance in the society he is
born though it is not of very honourable type.
, The third chart (Chart ill) is more interesting. The
person was born in 1926 having Ruchaka and Sasa Yoga
besides having exalted Mercury and Moon. He had been
in good government service but had remained unmarried
for a long time, had to support an old mother and almost
a blind father. He.did not have a good relationship
with his boss. He did not have even the basic comforts
in his life. One need not endeavour to examine the
causes of his trying life, because certainly they are there,
otherwise such incidents could not have happened. But
the point that is being, made is that such an important
Chart (Hi): Date of Birth 26th September 1926 30. 12 N, 71. 28 E
10, 10A. M. (Appx) Mars 0s26o32,; Moon 1s 8° 20'; Rahu 2s 19*
12' ; Venus 4s 25° 5'; Sun 5s 9° 28'; Mercury 5s 14*44'; Ascdt.
1Cs 21° V; Satarn 6s 29° 40'; Ketu 8s 19°.13' ; Jupiter (R) 9s 25° 1'
40
Solve Your Problems Astrologically
chart need not, as ordinarily understood, give such
unsatisfactory results.
It is worth studying the
quality of these charts. Can one consider them good in
the ordinary sense ? As far as affluence is concerned, we
have already indicated the position and have noted
that they do not suffer any privation of any extreme kind
and some of them may even be considered comparatively
well off, but in no case they can be called kingly or
affluent. But, can we consider them 'good' ?
Coming to the goodness versus affluence of charts,
which is the central point of consideration here, we wish
to draw the attention of the readers to a famous sloka
of Adi Guru Shankaracharya in the present context. In
his Viveka Chudamani, he says that there are three
conditions difficult of attainment which are acquired
only by the kindness of gods, and these conditions are ;
(i) Humanity, manushyatwamashe called it, (ii) desire
for emancipation, or mumukshutwam, and (ill) the
guidance from spiritually advanced persons, Mahapurushashrayah. Never in Indian philosophy, or as a
matter of fact in any occult doctrine, affluence has been
considered as an indication of God's benediction. In
such cases, the strength and benefic influences of various
planets should not be considered merely in terms of
their ability to bestow money, social status or worldly
luxury Considered on the basis of this kind of reasoning
the various planetary combinations suggesting Raja
/ogas should be carefully studied. Raja Yoga or even
the benefic influences of such helpful planetary combinations are thought of as desirable combinations because
they reveal some other deep-rooted, eternal, characteristics of the ego. They are important not for themselves
but for what they are capable of. Jesus Christ was not
a rich man ; Guru Nanak had very little of personal
Good or Affluent Life
41
comfort; Galileo, Hypatia, and Socrates were killed, or
persecuted for no valid misdemeanour.
But verily they
were powerful egos. They could not do what they did
without powerful divine power working on them. So,
the relationship between Raja Yoga and affluence should
be taken with a pinch of salt. To avoid any misunderstanding, I wish to emphasize that the point I am highlighting is that the Raja Yogas may bring affluence and
in many cases they will, but it is not necessary that they
should be interpreted only in this sense because in
some cases, depending upon the state of the person's
evolution, they may not do so but help the ego to
progress much differently and more effectively. On this
line of enquiry, there is some possibility of orienting our
interpretation of astrological predictions in a different
manner. We may begin to examine the possible combinations under which the three conditions of godly
favour of which Adi Guru Shankaracharya spoke could
be identified. In fact, the first and the most important
signs of a "good" chart should incorporate these combinations of Divine Blessings.
The Sanskrit word manushyatwam when translated
as humanity is not as suggestive as the quality oi being
a human being. The most basic quality of a human being
is his ability to take positive action. Animals and angels
work more or less on instinct or according to the natural
impulses, whereas it is only man who can, either for
destruction or for creation, take positive action. He has
a will of his own. Astrologically, this will of one's own
is revealed in a very interesting manner. A general
review of the various houses in a chart would show that
only the ascendant, the fifth house or the house of learning and progeny, and the tenth or the house or Karma,
would show the quality of positive action of the human
42
Solve Your Problems Astrologically
individual. As far as other houses are concerned, the
individual reaps the consequences of his past actions—
purva-punya as the Hindu metaphysicians would call
them. Whether the individual is having wealth, property,
status, renown, etc or not would be dependent upon
what he has done in lives before. What would be given
to him in future would depend upon what he does today,
in this life. The quality of being a humankind lies in his
ability to forge his future with foresight, confidence, and
rationality. How the individual uses the sum total of
his life's opportunities during the given incarnation is
characterised by the ascendant. How is he going to
utilise his creative faculties at different planes of his
existence, specia.liy his physical, emotional and intellectual ones, which would decide his future opportunities and possibilities of his rapid evolution, is characterised by the fifth house. The tenth house or the house
of Karma which is a mys.terious house though much
emphasized in astrological texts represents the aggregate of opportunities offered to the individual for the
exercise of his faculties. These three houses must be
favourably disposed in order to suggest that the present
incarnation of the individual is significant.
Secondly, muwukshatwamorthe desire for Liberation
should be the basic consideration of a chart. Only when
the individual feels the urge for wider life, his eternal
life, he could concentrate on leading a meaningful life
making complete use of all his faculties in the most
desirable manner. The urge for emancipation is indeed
very rare among the human beings.
The attraction
towards the occult and the metaphysical itself is very
singular ; many persons have however shown their
interest in yoga and such other occult subjects but
Good or Affluent Life
43
for attaining material success which is the very
antithesis of the purpose of Liberation for which the
occult siddhies aremeant. Under widespread materialism,
it is very rare to find someone who is really interested
in life beyond, or in questions relating to soul —the
eternal dimensions of man and the acquisition of this
eternal life's splendour. The urge for emancipation comes
from materialistic constriction of the divine spirit in man
represented by his psyche and the realisation of the
divine counterpart or the essence in one's individuality
and the fiery enthusiasm inducing the individual to explore
the limitless expansion of human consciousness. The
word Sanyasa, meaning renunciation, has been purposefully avoided here. The emancipation of spirit is a
difficult enterprise which requires complete annihilation
of the personality, the little T. Therefore one who
desires Liberation will have to bear the cross cheerfully.
The affliction of the Moon and the Ascendant, as well
as of its lord, by Saturn will impose the necessary constriction and the individual would change under its
torture. His life would seem melting away to meaninglessness ; his social and family relative will humiliate
him; he will feel as if imprisoned. This is not a happy
experience. Tears will roll down the eyes, and there
may not appear even an illusion or a mirage to give
temporary solace. This kind of Divine Discontent would
be further reinforced by the Moon aspected by fiery Mars
which would stop the mind from settling on any illusory
palliative. Exploration in Divine Dimensions of Man
would be an eternal journey to him with no jay-walking
or halt for any temporary respite. The charts of Gautam
Buddha, orthatofAdi Guru Sankaracharya clearly show
44
Solve Your Problems Astrologically
these points. Gautam Buddha's Ascendant Lord, the
Moon, is fully aspected by Saturn, and fiery Mars
aspected his Ascendant, its lord and the Moon. In the
Case of Sankaracharya also, the Ascendant Lord is
aspected by Saturn and Mars. From the material standpoint, these are not happy combinations. The worldly
lives of these two flowers of humanity could not be
considered happy, but who would deny their being
favourites of God ?
The third condition of godly benediction postulated
above relates to Divine Grace. In astrological books,
Jupiter is acclaimed to represent God's Grace. This
point need not be laboured much because it is widely
recognized that the benefic influence of Jupiter is
essential for every goodness in life. Even when the
individual is interested in material advancement, Jupiter
helps the person but his contribution in inducing the
individual to Mysterious Initiations whereby the individual
is brought is close association with Great Beings is
greater. The favourable ninth house and the benefic
influence of Jupiter must be looked for the goodness of
a chart.
Thus the affluence as we find in everyday life is not
necessarily an indicator of the goodness of a horoscope,
specially from the basic consideration of the soul's
growth. When the individual attains a particular stature
in his soul's journey, he is enabled to lead a more
meaningful life, though from material standpoint it may
not be a satisfying one. The first three symptoms of this
goodness are the astrological indications of positive
qualities of individuality represented by the first, fifth,
and tenth houses; the Divine Discontent represented by
the affliction of Ascendant, and the Moon by Saturn
Good or Affluent Life
45
and fiery Mars ; and the benefic influences of Jupiter
and spiritual qualities of the ninth house enabling
Mysterious Initiations and association with Great Adepts
of the White Brotherhood. There are other characteristics
of goodness of a chart but they are subsidiary to these
three basic considerations.
THE
URGE
FOR
CREATIVITY
The urge for creativity is an expression of man as
a part of nature. In nature, nothing stays put; everything
is ever expressing its inner qualities. In that process,
the universe progresses towards the fulfilment of its
destiny. To perpetuate himself is a fundamental urge of
man, and therefore his desire to see his family tree
flowering. This in fact was recognised in ancient India
when every individual was exhorted to procreate in order
to fulfil his social and spiritual obligations. To watch
one's child grow itself is a great thrill. The Hindu
scriptures stressed that no soul can be redeemed of its
material entanglements unless his own son offered the
oblation at his death. Apparently this simple mundane
injunction is based on deep-rooted natural necessity
and human psychology.
Astrologically, progeny is connected with the Fifth
House in a natal chart. But, many other aspects of life
are also linked with this housd which suggests that there
are more to this house than we ooJinarily acknowledge
Dr B. V. Raman very succintly stated this house to
represent "intelligence, father, atman, discriminating
power, children, fame and position". From this it could
be seen that the prognostication of offspring from this
house is only a very restricted consideration. It is considered to be one of the most auspicious trines in a horos.
cope. To examine its deeper meanings one could see in
The Urge for Creativity
47
classical astrological treatises various other significance
of this house. Mantreswara connected the Fifth House
with the future birth of the native and that could lead
us to one of the inner significance of this aspect of life.
According to Mantreswara, the lord of the Ninth House
signified all about the native's past birth, while the
information about his future birth is revealed, by the
ruler of the Fifth House. Unless there is some relationship between the Fifth House results and the future life,
this statement would seem empty but the relationship
between one's progeny, intelligence, fame and position,
and the future of one's life is very interesting, as we
shall presently observe.
Uttara Kalamrita throws some light in the present
context. The items signified by this house as given in
this work classified properly would indicate the extensive
framework of the operation of man's creativa impulses
which would pave his way to the future. When properly
comprehended the field of these creative impulses would
reveal that the man does not work only on the physical
level of his existence. On the activisation of these
impulses, the individual earns intelligence, power,
children, name and fame of which Dr. Raman has spoken.
The fruits of these activities link the individual with
his Universal Self playing its cosmic drama on this globe.
On the rightful acting of this drama depends the future
happiness of the individual concerned. In order to
examine the implication of this drama, we may study the
details of this house of creativity which according to
Kalidasa signified "progeny, garments, ways of earning
money, mechanical art, humility, firmness, good morals,
affection,
real wellbeing, liaison with courtesans,
writing of events, production of great actions, writing of
epics, attaining the position of advisers and ministers,
48
Solve Your Problems Astrologically
discrimination, farsightedness, and attainment of wealth
and inheritance from father".
He further states that
higher learning, profundity of virtue and vice, contentment, prayer by incantation, offering of food, chanting
of Vedic hymns as well as extreme happiness and a
festive occasion when drums or tabor is played are also
signified by the Fifth House. This long list apparently
includes many incongruous and contradictory attributes
such as mechanical art and authorship of epics, prayer
by incantation and engagement in money earning activities, festive occasions with music and profound
contemplation, liaison with courtesans and discrimination between virtue and vice. But these contradictions
can be effectively reconciled, if we could go behind these
activities and try to comprehend the central motivation
of this house. This can be done by taking into account
the various emanations of different human activities at
varied levels of his existence. We are aware that a human
being functions at physical, emotional, mental, and
several other higher planes. The same impulse generated
at these different levels would have markedly dissimilar
responses. The different planetary intelligences would
also be generating distinctly different category of influences. Therefore the impact of intelligence on physical
plane may result in mechanical art whereas on the mental
plane it would lead to discrimination between the right
and the wrong. Similarly with other impulses. In this
way, one could find out that the various attributes
mentioned above are
primarily suggestive of the
situation where the multifarious impulses generated at
various planes of human existence' fructify. The Fifth
House actually represents the realm of creativity irrespective of the form of creation. Whenever we are interested
to explore the quality and possibility of creativity, we
The Urge for Creativity
49
should attend to this house. The birth of a baby, the
progeny, is merely the symbolic expression to indicate
the result of the creative impulse.
Four very meaningful attributes to the Fifth Flouse
given in Wfara/te/s/nr'Vadeserve special recognition in
the present context. These are Garbha (Womb), Chatra
(Protection), Rahasya (Mystery), and Sukatha (Renown).
Being the left hand trine located at the base of the
spiritual triangle comprising the Ascendant, the Fifth
House and the Ninth House, it contains the Eternal Root
Matter which during the manifestative process spreads
itself out to create the Great Illusion known as Life.
Because of this inherent quality of fructification, whenever any impulse of any kind is imparted to this realm of
manifestation it enables it regenerate itself at different
realms of existence to result in different manner. Anyone
wishing to know the possibility of his karmas to fructify
must examine this house. It is that realm in which all
individual efforts fructify. As the womb is the organ
where the human seed germinates and fructifies, this also
forms a link between the present efforts of the individual
and the possibility of reaping their rewards or fruits in
future. When the individual does some creative work, he
sows the seeds of some activity which following the law
of nature would germinate and frutify in its due course
in future. The metaphysicians call that portion of karma
as Kriyamana which is yet in the process of incubation
whose final results would ripen only later on whilst
Sanchita Karma is that which has natured and its fruits
are stored for the ego to experience later and Prarabdha
signifies the portion allotted out of the total for experiencing in the specified incarnation. The Fifth House is
the area where one could fruitfully hope to sow seeds
50
Solve Your Problems Astrologically
whose results could be enjoyed only at a later period.
In this way, the appellation 'womb' is very appropriate
for this house. Furthermore, the reaping of the results of
some action already done is so inescapable, karma being
an expression of Absolute All, that one who has already
generated helpful deeds would find them as his protection whatever his existing situation. For this reason, the
name given to it as 'umbrella' which functions to protect
the individual from adverse rains or heat is very expressive. It has also been indicated in various occult literature that the human individual during the course of his
higher levels of existence passes through many mysterious
circumstances resulting from his meritorious deeds.
Mention has been made of mysterious initiations whose
garbled versions have been given in several esoteric
religions and it has been indicated that on such great
occasions, the entire nature rejoices ; the angels and
fairies dance ; Kinnaras and Gandharvas dance and sing
to rejoice the occasion. The reference to festive occasions
mentioned in connection with the Fifth House is indicative of this rejoicing which results in unusual expansion
of consciousness.
Higher levels of such Initiations,
which depends exclusively on the efforts of the individual
himself, may even enable him to expand his consciousness to the very edge' of the cosmic veil. On attaining
such an evolved status, naturally the individual earns a
right to good name and fame, as signified by this house.
From this, it is clear that the examination of the
quality and the level of creativity must be examined in
relation to the Fifth House. It represents that dimension
of one's being wherefrom one could gauge the possibility of one's creative potential.
It is the field where
the right kind of seed can be sown to obtain auspicious
fruits. The nature of the fruit depends upon the level
The Urge for Creativity
51
upon which the human being is functioning.
In case,
the individual is primarily operating on the physical
level, his creativity would be evident by the offspring he would beget.
On the emotional plane,
the
result would be perceived by his
affection,
compassion, sympathy and to some extent,
in the
negative way, through his sensuous and lusty urges.
When his field of operation is transferred to mental
plane, intellectual activities, scientific thought, philosophical ideas, and literary talents become possible. On
higher levels of existence, the consciousness is engaged
in an entirely different kind of operation whereby the
individual is enabled to work with the angellic hosts and
Adept Brotherhood and thereby earn the right to Prajnahigher esoteric wisdom—and thereby give him the
opportunity to enjoy real bliss. The functioning of the
human individual at 'different levels of his existence
does not only demonstrate the possibility of his perpetuating himself only on the physical plane, rather it
shows that the creative efforts, depending upon their
nature and intensity, could give him the right to perpetuate himself on various levels of higher existence as well.
The creative impulses are also of different kinds.
As the quality of seed is no'less important than the right
kind of field, so the type of creative impulses is also of
great significance for achieving ttfe right kind of results
on different levels of one's existence. The quality of the
seed or the type of creative impulse can be examined in
relation to the Ascendant, as well as the nature of the
Sun. They reveal the Status of the Ego, the Soul, or
the Being incarnated in the present life. Jupiter and
the Moon provide the protective cover to this Being.
The adverse forces like the blasts, drought, pests, and
viruses which could completely or partially destroy the
52
Solve Your Problems Astrologically
growing plants are assessed through the mabfics such
as Saturn, Rahu, and Ketu. Mars plays a special role.
Often expediting the growth of the seed, it may be that
accidently or otherwise, it may damage the growth
process. Mars is impulsive, therefore it becomes restless when the incubation period is long, but for some
line of activities this nature of Mars may be very useful
as in the case of sports, surgical operation, emergency
first aid, but at times this may be an impediment. But
in those activities where courage is at 'premium than
cool thinking, the Martian impulse is desirable.
In
assessing the fructification of self-perpetuating efforts
of the individual expressed as the birth of offspring,
literary efforts, radiation of affectionate and helpful feelings, acquisition of higher wisdom, and co-operation in
various ways with the occult hierarchy, having considered the maturity of the Ego, one should consider the
planetary disposition of Saturn, Rahu and Ketu to identify
the restricting influences, and Ascendant, Jupiter, and
the Moon to find out the planetary support for the
various lines of creativity the individual may find productive and easily fructifying.
In assessing the creative process, the classical texts
lay down a principle which apparently according to the
superficial astrological dicta seems contradictory but a
careful analysis of it s'hows an exceptional result under
that combination. The placement of the Seventh lord in
the Fifth House is said to deny the issues. This suggests
a denial of the general auspicious combination between
Trine and angle lords together. Here the Seventh House
is an angle, and the Fifth a trine, therefore the association of the Seventh lord in the Fifth House should have
been considered very lucky but it is not so. An important
reason for this adverse result lies in the fact that the
The Urge for Creativity
53
Fifth House is certainly a base of the Spiritual Triangle,
and therefore a very auspicious house giving impulse for
all kinds of spiritual growth, but the Seventh is the apex
of the Material Triangle whose base angles are formed
by joining the Third and the Eleventh Houses which
would encourage material-ward journey of the Ego. The
imposition of the Seventh lord on the Fifth would
greatly disturb the spiritual efforts of the person. In that
situation of the churning of the ocean, the creativity
cannot flow smoothly.
But the association of the Fifth
lord with the Seventh lord in the Seventh, or the placement of the Fifth lord in the Seventh would be on the
other hand, helpful for the latter.
The houses which create trouble in one's life by
thwarting his creative impulses are the Third, Sixth,
Eighth and the Twelfth. Dr. B. V. Raman has mentioned
that the Occupation of the lord of the Fifth in the Third,
Sixth or the Twelfth and aspected by malefics would
make the person's child die early. As these are the
destructive houses in the sense that they are primarily
linked with the Immutable Shoreless Sea of Eternity, the
Bythos, from which everything has come out and to
which everything would return, any link of these with
the impulse of creativity would impede the onward
movement of it but, for those activities which are on
the superphysical planes, such a combination may even
in some cases prove to be exceptionally fructifying.
The progeny may be adversely affected by such
combinations, but the procreative energy on other nonphysical levels may have a different story to tell. It is
not necessary that a person bereft of any child on this
material plane to do his last rites is unable to soar very
high on great spiritual planes or to create much covetted
literary or philosophical work or to generate universal
54
Solve Your Problems Astrologically
love and compassion. The association of Fifth lord with
these houses of impediments are merely warning signals
for physical procreative activities ; such persons taking
heed of this precautionary indication if could engage
themselves on higher physical levels of activities, their
life could be very satisfying and fruitful.
The impact of benefics and malefics on creative
urges is very complicated. The simple rules indicated
above do not always lead to correct appraisal of such
impulses. Though the human beings are capable of
functioning on several layers of his existence, yet for the
majority of the population, the importance of begetting
progeny is great. Even otherwise, the human body is
the most perfect model of God's creation and the
opportunity of giving birth to a noble being is the
greatest blessing that a person may aspire for. It is
probably for this reason that every god in the Hindu
mythology is a married god with several children of
his own. There is much significance in the Vedic
hymns praying for 'their seeds to multiply'. But in this
process, the benefic and malefic planets have very mixed
role to play, which is also due to the innumerable variety
of egos required to be born each of whom would need
special type of vehicles to function in this world.
Keeping this in one's view, there may not be much
surprise to find many different dicta pertaining to the
birth of children though the texts do not provide adequate
explanations for apparently contradictory indications.
The association or aspect of a malefic on the Fifth
House is, generally, considered unhelpful for the birth of
children. Jataka Parijatam has mentioned that a malefic planet in the Fifth Bhava while its lord is depressed
and without benefic aspect would lead to childlessness.
Again, when malefic planets occupy the fifth place from
The Urge for Creativity
55
Jupiter, Ascendant and the Moon and are neither associated with nor aspected by benefic planets, childlessness
must be pronounced. Giving other combinations, it lays
down that a malefic planet occupying the fifth bhava
and its lord being hemmed between two malefic planets
and neither being aspected nor associated with a benefic
planet would lead to childlessness. This approach was
supported by Dr. B. V. Raman, who stated that if the
Fifth as well as its lord are placed between evil planets
and Jupiter is in company with malefics, there will be
loss of children. On the other hand, Mantreswara, the
author of Phaia Deepika, gives somewhat opposite theory.
According to him, if a malefic planet owning the Fifth
House is posited in that house, the person concerned
will have sons in plenty. Contrary to it however, if a
benefic planet occupies the Fifth House and at the same
time owns that house or is in exaltation there, there
would be loss of children.
The implications of these combinations become
clear if we understand the very nature of the malefic
and benefic planets. The benefic planets have the inherent quality of providing the satisfactory conditions for
the growth of the inner man. Among them, the Jupiter
is the first rate benefic implying thereby that the untoward events likely to impede the flowering of the man
would be eliminated and the individual would be encouraged to grow luxuriantly. But this growth has to
be towards the spiritual upliftment of the person. The
immersion of the soul in materialism is not much encouraged by Jupiter. For this reason, Jupiter's placement in the Fifth House specially when it is in exaltation
or when it rules the house is not very helpful for the
birth of children.
Under these conditions Jupiter
would be strengthening the higher principles of the
56
Solve Your Problems Astrologically
person concerned. His philosophic output would be
substantial : whether he publishes those ideas or not is
not so significant, his psychological make-up would be
tuned up spiritually. While aspecting the Fifth House,
Jupiter is only becoming sympathetic to the individual
under which influence it would endeavour to help
advanced souls to take birth at the person's family. The
Moon is helpful but it is primarily only an influence : it
borrows its life-energy from the Sun and distributes it
over the earth. It activates the Buddhic principle in man.
It enables the person to sustain himself, become healthy;
it is the womb implying that the 'germ' or 'seed' has to
be implanted in it for fructification; left by itself it cannot
germinate anything. Therefore when the Moon in ownership or in exaltation is placed in the Fifth House, its
capacity to help in impregnating the physical womb is
very much restricted. The mind of the person however
could be very sharp and any subject which the person
desires, to study would be extremely easy for him to
grasp. Mercury and Venus are benefics of a different
kind.
Mercury is connected with Mind, Thought,
which can be led to refusing to procreate on the
physical level. If there is any other planet assisting
in the procreative process, Mercury would make the
child intelligent, but as far its own influence in this area
is concerned, it is an eunuch, incapable of producing
any physical being. Venus is extremely ease loving
centering all its energy on the satisfaction of its own
senses. On higher levels, it becomes so sensitive that
it cannot tolerate any pain or sorrow to others. From
a higher standpoint, the birth of a baby is a process by
which an enfranchised soul is put to restrictions. A
sensitive Venus knowing all the sufferings the soul in
materialisation has to suffer would not like to assist in
The Urge for Creativity
57
it. But when Venus is not functioning on higher levels
by rulership or exaltation, it may encourage the
self-centredness of the person and therefore in order to
provide some degree of (material) pleasure, it could
assist in begetting children. Itwould not, as a benefic,
either by its aspect or by its placement without being
its ruier or in exaltation, be averse to the birth of
offspring. It would rather be helpful in this regard.
Among the malefics, Rahu and Ketu do not have
either ownership or exaltation, in the ordinary sense of
the term. Therefore they will be treated like any other
malefic. Saturn and Mars are the two malefics which
become very important in the present context. The Sun
will have to be treated differently. Rahu is very undesirable in the Fifth House. It represents the great karmic
retribution. Its main influence lies in intensifying the
gross materialism and producing the feeling of depression. Under the impact of Rahu, it is not the childlessness that disturbs the native, but the feeling of
depression of not having the same. The urge to creativity itself is so much depressed that the individual is left
with no urge to engage himself in fruitful activities.
In
difference to it, Ketu makes the person very philosophic.
He dwells in the realm of ideas and thoughts which do
not always have their bases on the ground. Such a
person acquires wisdom much beyond his age and
consequently finds himself out of tune with the society
in which he lives. On the physical plane, his not having
a child is not irremediable. But generally speaking, there
occur chances of miscarriage which if controlled could
let the individual have a thoughtful child.
The impact of Saturn is typical of the characteristics
mentioned earlier. It is the most dreaded malefic. Saturn
restricts, wherever its influence could be observed. One
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Solve Your Problems Astrologically
must expect the planet to considerably restrict the
function of that house. The Fifth House is related to
procreat i vity. The inner urges of the native under the
impulse of this house is towards building beautiful
and useful images on whatever plane or level of living it
manifests. On the physical plane, this creativity takes
the form of bringing together the panch bhutas, the five
basic creative elements in nature, for giving shape to a
new entity. On other planes also, similar building activities are carried out. As the creation of the human body
is the most important function of the creative genius
in man, the maiefics in general and Saturn in particular
want to strangulate this faculty. The influence of Saturn
is devastating on this house unless its bad influence is
modulated either by some benefic aspect or by conjunction of some with it, none the less the planet would
somehow or the other show its result. The only.protection against Saturn exists in those cases when saturn is
posited in the house itself while being the ruler of it or
in exaltation there.
This situation totally alters the
nature of the planet. Under such a situation, the individual becomes much interested in discovering the natural
laws of nature.
Accepting the supremacy of Divine
Power, any hardship on the physical plane is of the least
significance to him.
Ifsuch a psychological orientation
is present in the psyche of the person, Saturn does not
function as a restrictive influence rather it begins to
support the efforts of the person. So the fructification
of the person even on the physical plane by way of
having a child becomes a possibility.
Mars is an impulsive planet which is very intolerant to
the slowness of any process. It wants to dissolve everything under its impact into energy-potential. Matter is the
very anti-thesis of energy and as the material content in
The Urge for Creativity
59
child-birth is predominantly high, the influence of Mars
generally results in abortion, caesarean births, and if
other factors are exerting some favourable influence, the
planet would simply lead to conditions where the procreative process at some stage or the other would require
the assistance of such instruments which are needed for
expediting the process. In the state of exaltation or
when Mars owns the house and is posited there its effect
would be very different. It would give enormous amount
of courage and enthusiasm to the native. The flow of
energy would be very much augmented. The number of
children may be many or few, which under this condition
becomes less significant, but there will be no sadness
and the person would be ever engaged in creative activity at some level of his existence or the other.
As far as Sun is concerned, it stands on an entirely
different level. Whether it should be considered a malefic
or a benefic may be debatable, but its nullifying impact
can never be denied as far physical progeny is concerned.
Whatever the other situations, the Sun must create its
impact. In the Fifth House, the results of the Sun are
certainly significant because if it succeeds in giving any
physical offspring, the child would be extremely bright,
but if it's creativity is on super-physical planes, the
impact would be of a high order. Under the influence
of Sun, the entire creative urge of the individual isdrawn
towards the central vortex of regal splendour.
The
central point from which the various dimensions of the
individual has been reeled off/ the central cause from
which the successive lives of the person have been
incarnated, that cause will always attract the creative
impulses of the individual so that his successive lives
are gradually directed to that central direction. As a
result of this propensity, the native would not be
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Solve Your Problems Astrologically
interested in merely sowing wild oats ; he would be very
selective in his sexual relationships ; he would prefer to
have a few children of merit rather than a number of
them produced without much thought ; his children will
carve out a place in this world either by their intellect or
by their political power. Such results relating to the
progeny rio not necessarily destroy the faculty of the
person of acting on the higher echelons of life and to be
creative on intellectual and spiritual planes. The total
energy contained in Sun is so great that even when
distributed over different' aspects of one's life enough
of it remains for fructification on almost all levels according to the disposition of the chart.
Generally speaking, one would like to see planets in
the Fifth House. Whether they are malefic or benefic is
of secondary significance.
Many saints have had Ketu
and Jupiter in the Fifth House which are said to be
harmful for progeny.
But these sages raised their
creative urges to such a heights that the spiritualising
forces of these planets could forcefully flow down
through their efforts not for perpetuating themselves
through their physical 'seeds' but for spiritualising the
cosmos which almost made them immortal. Unless there
are planets in the Fifth House, and this bhava is greatly
energised, the life of the individual is colourless, he is a
powerless entity, and his creative urges are so weak that
he does not arouse sufficient forces to vitally influence
his future lives.
Even if they are malefics, they could
be there only as a result, of the past karmas which if dissolved with understanding and transmuted to better
purpose, it could ultimately prove advantageous for the
Soul. A man could consider his birth useful only if he
gets plenty of opportunities for activities in diverse areas.
This can happen when he involves himself in multifarious
The Urge for Creativity
61
activities. If they happen to be 'creative' they could pave
the way for a happier future life by fulfilling the obligations of a human birth. A fuller and powerful Fifth House,
whether it is harmful for the issues, or forthe attainment
of great spiritual initiations is not that significant.
It
would in reality show that nature is favourable to him.
Nature abhores the lukewarm, and a powerful and fuller
Fifth House shows that the individual is not a lukewarm
entity; he is powerful and he is going to be more powerful in future for which Nature has been preparing him
in this life.
EDUCATION,
EXAMINATION AND SUCCESS
When infancy begins to merge into childhood, an
important problem confronting every individual is the
training for fitting him in the human society. It has
several aspects concerning, the individual, parents and
the society. Almost in every civilised government, rules
have been framed for the regulation of. the education of
the children. Almost all over the worjd there have been
serious concern regarding the educational system,
curriculum, school leaving age and so on. In all these,
many interests have to be synthesized. Nowhere the
experiment has succeeded in providing complete satisfaction. The crux lies in differing objectives of the
educational system which often overlook the basic needs
of the child and the students by over emphasizing the
politico-social considerations.
Unless the student is
satisfied with his education and gets the full satisfaction, the system in the long run would only breed
friction and dissatisfaction between the individual and
the society.
Often the individual is not aware of his own requirements. The child has the natural proclivity for pursuing
one line of study, whilst the parents are keen on imparting another kind of training for the child whereas the
society either because of its social policy or its technological requirements endeavours to guide the young
population to a different direction. These goals require
Education, Examination and Success
63
to be appropriately synthesized in order to work out a
system which meets the needs of everybody. But in all
this the interest and the natural inclination of the
student is of supreme importance.
Each individual
brings with him from his very birth certain faculties
based on which he wishes to pursue certain line of
studies to which goal he arranges his toy brick-blocks.
The natural aptitude tests are very helpful for the growth
and development of the child's latent faculties.
But it
is also observed that the child has talents in one line
of studies whereas he wishes to work in diametrically
opposite direction. When such conflicts confront the child
or his educator, a dilemma arises which needs solution.
Even the parents either on account of their superior
experience or to fulfil their own aspirations wish the
child to adopt a course of studies not-liked by him or
unsuited to his aptitude- To resolve such conflicts,
astrological counselling may sometimes be very helpful.
Apart from the inner urge of the child and his
latent faculties, another consideration from the practical
standpoint is to explore the possibilities for their fructification. The non-availability of training institutions or
the lack of financial support for undergoing those training courses may sometimes impede the development of
those faculties. Thus the conflict between the latent
interests, the past acquisition of expertness and the
interests are not decreed by the Lords of Karmas to be
encouraged in the present incarnation often becomes
acute. These in some cases could be highly pronounced.
The interests of the individual may be deeply entrenched
in some lime of studies, or he may have some underdeveloped association with some subjects in which he
may be superficially interested, but whatever the reason,
there is a possibility that the Lords of Karmas, in their
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Solve Your Problems Astrologically
wisdom have thought that the person should devote his
energy and time in the present life in the pursuit of some
new subjects. His profession or his contribution to the
society would reveal the course of studies the individual
would finally pursue. While deciding the educational
programme for a child, it is useful to be aware of all
these conditions. But, it should be kept in view that the
application of the student, his proficiency in any subject
and the result in examinations are not necessarily well
connected.
Within these seemingly unco-ordinated
situations one has to decipher the hands of destiny and
that is what the astrology aims to reveal.
There are four factors very important in educational
planning : these are the level of educational or intellectual capacity of the individual; the different subjects
of his interest ; the possibility of success in examination
pertaining to the various courses of study and the likely
subject which could be the basis of his avocation
Astrologically there are clear indications regarding these
considerations. The ancient seers were also aware of
the two main goals of learning, namely Paraa and
Aparaa Vidyaas signifying the occult wisdom and material
learning.
For the acquisition of different kinds of
knowledge, there were various requirements and these
were well identified. Three main stages involved in the
process were the disire or the determination to know,
capacity to know and the absorption of knowledge. The
last is also known as the ability to express the comprehended knowledge. With regard to Aparaa Vidya, that
is the knowledge pertaining to the material world, the
third, fourth and the fifth houses in a natal chart indicate
the possibilities.
The Third House represents the
Prakrama or valour of Kala Purusha, the Heavenly Man,
referring to that stage of manifestation when the
Education, Examination and Success
65
subjective spirit decides or wills to manifests on the
lower planes of existence. That is the phase when the
Universal Mind becomes aware of itself in the Shoreless
Waters of Eternity or in the everlasting Darkness of the
Spirit. In individual human beings, the strength and
vitality of the Third House would signify the urge to
enquire, which is an essential precondition for every educational activity. Unless the child wishes to study, no
amount of external coaching could help him. Then follows
the capacity to comprehend. The Fourth House signifies
that power in man which could link him to the natural
state of the things and the relationships enquired into.
The power to observe, analyse, compare, and Jo feel the
significance of the object of enquiry lies in the Fourth
House.
In the case of J. Krishnamurti, the famous
philosopher of the twentieth century, exalted Sun in the
Fourth aspected by the Ascendant lord Saturn from its
exalted position in the Tenth House has made his comprehension very acute : he easily goes to the very root of the
things which is the very quality of Sun and of Krittika
star in which the same is posited. In the case of Albert
Einstein the Fourth House lord Mercury placed in the
Tenth House along with Sun, Venus and Saturn in the
house of Jupiter gives him one of the finest power of
comprehension in the present era. The Fourth House
is the determinant of the power of comprehension.
But, for the fructification of the mental power, the
involvement of the mind, one has to examine the Fifth
House. The various appellations given to the fifth bhava,
or aspect, of the Kala Purusha such as Vichara (deep
pondering), Panditya (wisdom), Viveka (discrimination),
and Gambhirya (profundity) suggest the special nature of
this house in relation to educational activities. Besides
learning, mentation, lengthy discourses, and production
66
Solve Your Problems Astrologically
of epics, this house is said to be the womb, signifying the
capacity to absorb, preserve, and produce in a new form
the 'germ' assimilated. The fifth is the personal crucible
in which all the experiences gathered by the individual
are objectified in a totally new form. Without it all the
studies, evidences collected, case histories taken, and
lectures attended would be futile to fructify in a meaningful way. In the chart of Professor Einstein, we find that
the fifth house with Libra as the sign of the zodiac
aspected by Jupiter from a mysterious sign which is
also the lord of the tenth house, has given it special
strength which is greatly recognised by his achievements in the field of science, his interest in occult
philosophy', proficiency in music and tremendous interest
in humanitarian activities. Again, in the case of H. G.
Wells, one cart see the fifth house lord Venus, his
ascendant being Capricorn, placed in his Tenth House
along with Saturn giving him immense insight into world
history, scientific fiction, was greatly strengthened
by the Jovian aspect from the Ascendant. The power
of comprehension and the capacity to concretise the
assimilated ideas and information depend on the strength
and nature of the Fifth House.
Educational expectation
must be realistically assessed on the basis of the Fifth
HouseThe subject of specialisation is the most difficult
decision in educational planning. On the basis of nine
planets it is extremely speculative to identify the specific
line which the individual should be advised to pursue ;
these days the courses of studies are so numerous
requiring so many different talents that the simple astrological texts are almost helpless. But, the planets which
act in one manner in order to arouse the interest and
fructification of material studies act differently when
Education, Examination and Success
67
occult studies are pursued. Therefore, before the nature
of studies harmonious to the Egoic goal is examined,
it would be of interest to find out whether the three
houses which we have mentioned above would guide
this line of enquiry or some other astrological considerations would become important in this context. The
ancient seers have established that the material knowledge are the earlier stages of the higher learning, that
is, the study of occult subjects including those under
Paraa Vidya. The three houses important in this respect
are the Sixth, Eighth and the Ninth House. The Sixth
House represent the six primary forces in nature over
which the individual could if the factors are favourable
achieve control. These forces are given, according to
one set of nomenclature, the following names : Parasakti,
which is connected with, light and heat; Jnanasakti, the
power of intellect, knowledge or real wisdom. When
placed under the influence or control of material conditions, it could manifest in the power of the mind in
interpreting human sensations, in recalling past memories
and raising future expectations, its power in forming
persisting connections between various groups of sen1
sations and thus generating notions or ideas of an
external object, and its power in connecting our ideas
together by the mysterious link of memory and thus
generating the notion of Self or Individuality. When
intellect is freed from the bondage of matter it could
lead to clairvoyance and psychometry. Ichchasakti
power of will whose most ordinary manifestarian is the
generation of certain nervecurrents which set in motion
such muscles as are required for the accomplishment of
desired object. Kriyasakti is the mysterious power of
thought which enables it to produce external, percepii
ble phenomenal result by its own inherent energy.
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Solve Your Problems.Astrologically
Kundalinisakti, popularly known as the Serpent Fire is
the force said to be located in man at the base of his
spine; it is the power which moves in a serpentine or
curved path. This force is the universal life-principle
and includes in itself the two kinds of great forces of
attraction and repulsion whose manifestations are electricity and magnetism. Matrksakti is the force on which
basis mantras, words of speech and musical notes influence the human beings.
In developed beings, these powers, could take the
aspirant to great heights, but even for common and
ordinary individuals, one could see that many of these
in some degre or the other manifest unconsciously.
In
the chart of J. Krishnamurti, one could see that the
placement of Mars, Jupiter and Venus in the Sixth House
fully aspected by the Moon from the twelfth bestowed
on him considerable degree of control over these primary
forces in nature. In this regard, the exchange between
the lords of the Fifth and the Sixth Houses have also
been helpful. Raman Maharshi had Libra as his Ascendant and Saturn in Pisces and Jupiter, the lord of the
Sixth House in Aquarius thus giving the exchange
between the Fifth and the Sixth Houses providing to
Maharshi supreme control over such primary forces of
nature. Jesus Christ, with Virgo Ascendant, had Mars
in Saturnine sign of Aquarius which was his Sixth House.
Thus, one could find that the sixth house accomplishments do not depend upon scholastic training but due
to some kind of inherent inborn faculty or occult training
under some Adept teacher, such powers could be developed or controlled and regulated.
The Eighth House is another indicator of occcult
attainments. The mysterious nature of this house is well
known but its implications have not yet been fully
Education, Examination and Success
69
revealed. Sun in Scorpio, in relation to Kala Purusha,
is said to represent Vishnu which implied that which has
expanded. This has reference to the Germ which expanded into the Universe. From the Eighth House, one
could get an idea of the possibility of the expansion of
the spiritual power of the person, which indicated
the levels of Initiations in the Mystery School that could
be possible for the individual. It leads not only to the
supernormal expansion of consciousness as a result of
which the aspirant comprehends the inner working of
the nature at various higher levels of the world, but also
to the accomplishment of eight perfections which have
been talked in yogic literature. These eight accomplishments are Anima, the power of becoming as small as an
atom ; Lughima, the power of assuming excessive lightness at will ; Prapti, the power of obtaining anything;
Prakrayam which bestows irresistable will ; Mahima,
which is the power of increasing size at will ; /shilwam,
superiority; Vashitwam, to subjugate anyone under one's
control ; and Kamayasayita which is the power to terminate the sway of passion. As a result of these attainments, the understanding and capacity of the individual
to function consciously in this world are completely
changed and have become superhuman. Perfection of
these qualities makes an individual an Adept, who has
gone beyond the trammels of life and death. Sri Adi
Sankaracharya, whose biography recorded his use of
these powers while engaged in discussions with Mundan
Mishra, had Jupiter in the sign of Aquarius placed in
his Eighth House which was receiving full aspect of its
owner Saturn from Scorpio, another occult sign ; there
was exchange between Sixth and Eighth Lords which
supported this yoga, and Mars in the house of Jupiter
strengthened it furthermore. The wisdom attained by
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Solve Your Problems Astrologically
Sankaracharya was not so much based on his Fourth and
Fifth Houses but on the strength of his Eighth and Sixth
Houses because these houses provide Paraa Vidya,
the transcendental wisdom which is much superior to
material worldly learning. In everyday common life also,
one comes across persons with Ketu and Moon located
in the eighth house supported by the zodiac like Scorpio
or Leo linked with'supernatural powers having considerable expansion of consciousness on these lines.
While on this subject, one could refer to Ninth
House which is mainly the house connected with
exoteric religion. Those who are inclined towards
religious observances would find the effect of this house
very helpful.
But even .otherwise, those who are
interested in philosophic studies will have to get support
from this house. Being a house which indicates the
acquisitions of the individual in his earlier incarnations,
the latent talents, natural inclinations of the student
should be examined in relation to this house. Jupiter in
this house is very auspicious for the reason that this
planet is concerned with exoterism and his aspect on any
house is helpful for the growth and expansion of that
house. From the Ninth House, Jupiter could bestow
immense power of comprehension as a result of its fifth
aspect on Ascendant, its Seventh aspect on the Third
House could increase the determination to pursue studies
diligently, and its ninth aspect on the Fifth House could
greatly help the comprehension and fructification of the
knowledge acquired.
The specific subject with which the individual would
be concerned in his life would be decided bythe disposition of the planets which basically radiate certain forcecurrents which according to the existing circumstances
express, themselves in different forms. On this line of
Education, Examination and Success
71
enquiry, one will have to analyse the possibility
of the individual pursuing various kinds of studies in
the contemporary society. The Sun has a special importance because it bestows power of comprehension as
well as interest in certain line of erudition.
Being
intimately linked with the Soul of the person whatever
is the direction and quality of the Sun that would be
decisive for the nature and content of the educational
progression. The planet being the universal energiser
cannot assume any restriction on itself consequently the
influence of this planet on the Third House would be
tremendous in energising the individual in actively participating in experience gaining activities in this world
which would imply desire to pursue different lines of
study. The person in that situation would not be negative
to educational activities no matter whatever is the line
of study.
In the Fourth, it would certainly bestow
immense intelligene but it would be so because of the
special sense of detachment leading to clarity of vision
and impersonality of approach. When the individual has
excessive attachment to anything, whether material or
spiritual, the presence of crystalline nature in which the
true image of the things could be reflected is not possible; when the mind is purged of all attachments, there
is immediate identity between the knower and the known
resulting in true understanding of the thing. The Sun in
the Fourth House enables that deep incisive approach but
the impersonality growing under the situation often makes
the person look like stony heart. Because of the special
influence.of the solar radiation, it arouses deep interest
and understanding of subjects like science, esoteric
philosophy, Vedantic philosophy which all lead to the
vision of the unifying principles in .life. Itwould, on
the same consideration, associate the student with
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Solve Your Problems Astrologically
mathematies. logic, psychology, mental diseases, space
science, origin of the earth, electronics and electricals,
computer science. Wherever clarity of approach is
needed, the support of the Sun is extremely desirable ;
for successful legal profession along with Mercury, the
Sun would raise the person to great heights ; in association with Saturn, it would increase the capacity of
engineering skill ; when in conjunction with Mars, the
Sun may make the person highly proficient surgeon.
The Moon is the life sustaining planet and under its
radiation, the student could hope to be efficient medicine
man specialising in life-saving drugs.
Psychological
analysts,
mental disease speciality, herb specialists,
cardiologists, naturopath, neurologist, andgynocologists
would be born under the special influence of the Moon.
In conjunction with Mercury, there could be specialisation in children diseases. Otherwise, navigators, fishery
experts, marin product scientists, businessmen and
economists specially those who specialise in international trade and balance of payments problems would
be influenced by the Moon, but the aspect or association
with Mercury would greatly assist it in this regard, m
order to influence literary faculties, poetry writing,
cultivation of fine arts, and market counselling, the Moon
would be very helpful. Wherever one is required to
understand the reactions of others, in those activities,
as well as in those areas where the person is involved in
prolonging the life of other persons, and in areas of
activities which are intimately connected with moving
water, the association of the Moon either in the Fourth
or in the Fifth Flouse is greatly helpful. One should
however note that the effect of the Moon is greatly
increased when it is in association of any other planetMercury has special significance in the determination
Education, Examination and Success
73
of educational interests. In the special field of transportation, communication, and journalistic enterprise,
the contribution of Mercury is fundamental.
Unless
Mercury is favourable, the quality of speech or the capacity to communicate with others would be inefficient. For
this reason, a good teacher, an eminent writer, a
successful journalist, a proficient lawyer would need the
blessings of Mercury. Even for astrology, it is necessary
that the student has got good Mercurial benediction.
When Mercury is associated with any other planet, it
has the special gift of augmenting the capacity of the
other planet immensely.
In association with Jupiter,
Mercury could give birth of efficieot teacher, professor
and educationists.
Saturn is time, and consequently old age. Its influence on concretisation of Universal Mind thus enabling
the origin and growth of this universe is very marked.
Every subject of study which is related to this basic
characteristic would be related to Saturn. In this category, we may find anthropologists, orhopaedists, architects with old style designs, engineers with tremendously
big structural work-programme, ancient historical excavators, ethnologists and the like. It would be connected
with such efforts in which much intensive work is
required to externally produce very little at the tip. For
occult studies, austere yogic practices it is very helpful.
For questions dealing with labour relations, one may
look to it.
Mars is a planet in many ways opposed to Saturn :
wherever quick (impulsive?) results are needed, wherever
efforts are needed to bring things from within to without
that is wherever externalisation of action is imperative,
wherever constructive courage is wanted, Mars would
be there to assist. Mars is also fire, activity, speed (but
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Solve Your Problems Astrologically
in a different sense from Mercury). Following from such
characteristics of Mars, one finds that the support of
this planet could make a surgeon successfuMspecially on
emergency duty. Mars wages wars, whereas Saturn
defends. The defence science should be mainly the
concern of Saturn but because it cannot be effectively
done so without understanding the war strategies, it is
generally the influence of Mars which makes one
efficient in defence strategy ; a successful general who
is primarily a combatant would be a protege of Mars
whilst the strategist at the base camp should have the
support of Sun, Saturn and Mercury. A surgeon specialising in malignant ailments like cancer, should have the
combination of Mars with Saturn. As a transport engineer
dealing with locomotives,
automobile (for which
Mercurial support could be helpful) or thermal power
stations, the contribution of Mars would be substantial.
Mars finds itself impatient in implementing its objectives,
for which reason the Jovian support'could make it
sustain its tempo.
Jupiter is highly auspicious for educational activities.
By profession, Jupiter itself is a teacher, adviser, always
giving good spiritual counselling and protecting the kings
and royalties from spiritual downfall. These characteristics would be present even in ordinary mundane
conditions. A favourable disposition of Jupiter would
make a person amply suited for teaching profession;
ethical counselling would also be in his jurisdiction.
Education, jurisprudence, ethics, and personal counselling are special areas where Jovian influence would be
helpful. As Mars is connected with agriculture and
agronomy, if it gets the support from Jupiter, there
would be great possibility of the person becoming an
agricultural or rural economy expert. Ancient Indian
Education, Examination and Success
75
history, history of ancient civilisations,
philosophy,
culture, and religious performances are some of the
subjects with which Jupiter would be closely linked.
Venus representing the creative positive fluid from
the latent passive potential Germ symbolised as semen
ever seeking the procreative base for the generation of
the primeval bliss is expressed in very many ways in the
actual life of a person. Venus is an adviser of the NoGods, Asuras suggesting that those who endeavour for
material splendour and happiness would get assistance
and guidance from this planet. The primary aim of Venus
is to make the everyday life of the human individual
happy, so sociology, civics, fine arts, lyrical language,
poetry, and the new scientific innovations to make
one's home life comfortable come within the purview of
this planet.
Hotel management, interior decoration,
tourism, perfumery and fashion garments would come
within the jurisdiction of Venus. In association with
Mercury, it would support economic studies, in conjunction with Mars it may be impulsively (immorally?)
associated with marriage counselling, venereal diseases,
sexology, and sex related psychological disorders.
Business management, behavioural sciences, personnel
management, dance and music teachers would have
strong Venusian influence.
Ketu arouses strong occult interests and it could
bestow extremely astute
understanding of human
psychology whilst Rahu is concerned with industrial
labour relations. In conjunction with Saturn, it could
often lead tox problems of jail management but with
Jupiter it might give an insight into (prisoners' and
criminals') reform problems.
On the basis of these indications and their placements in a horoscope, one will decide the various
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Solve Your Problems Astrologically
avenues open before the individual but the proficiency
in a subject which would be decided on the basis of the
above is different from academic recognition as evident
from success in examinations.
The latter would be
examined in relation to the Tenth House. Unless any
planet has benefic aspect of-the Moon or of Jupiter,
generally speaking, recognition of merit in any direction
is difficult. Even if a planet has bestowed talents and
comprehension for any specific line of studies, unless
Jovian or Lunar influence enables it to flower, it could
only remain largely as a hobby. If it related to the Tenth
House there is a possibility that the study could affect
the vocation of the person.
But the full advantage of it
can be secured only if it is well integrated with the
Tenth House. Recognition of merit in that subject would
depend upon the rulership of the planet at the specific
period when such success results are expected. Adverse
planetary rulership when the examination results are
expected would not lead to happy ending. This makes
the student often very depressed and lose confidence in
himself. It can be warded off by a careful analysis of
the periodicity of the planetary rulership in order to
examine whether the favourable influences are present
when the results are expected. Co-ordination of the
period analysis could avoid much psychological strain.
In case the particular talent is to be utilised for the
vocational selection, one should lay much greater
emphasis on the Tenth House disposition in this regard,
and if the subject in view is not in consonance with
vocational choice, such lines of studies should better
be relegated as hobby. Many administrators succeeding
in their professional examination on the basis of proficiency in certain subjects like classical literature, history
Education, Examinotion and Success
77
and languages, with strong interest in painting and
horticulture have succeeded well after their joining
service in beautifying their city on the basis of their this
knowledge. The distinction in the studies required for
vocational selection, and success or satisfaction in
other lines of interest must be made clear and carefully
related to the planetary rulership at the required time.
COMBINATIONS
FOR
FINANCIAL
SUCCESS
it has been rightly stated that "poverty is a horrible
spectre more grim-like than even death. A poor man
leads a wretched life. He will be compelled to live in
squalid
houses and unhealthy environment.
The
children will have no facilities for education, health and
decent existence". These characteristics of poverty
clearly indicate the intense pain and deprivation the
poor suffers; not only per-ionaliy but his entire family has
to reap the consequences of the same. The wealth and
personality have their own significance not only for
affluence and convenience and luxurious living but also
for providing better opportunities for the self and
others so that the inner possibilities are fruitfully and
effectively evolved. Search for financial success is
therefore not an expression of parasitism, rather it is an
essential requirement for a good and happy social life.
But there are many avenues for acquiring money,
wealth and riches. Some people have steady sources of
income like those who are in well positioned services,
generally signified by prominant Raja Yogas in astrology,
while there are others who receive huge annual returns
from their investments, or from conditions resulting from
stelier influences on the Seventh House in the chart.
There would be basic differences between the flows of
income in these ways ; in one case, the receipt may be
highly fluctating often with a sense of great uncertainty;
Combinations for Financial Success
79
much of the results of investment resources depend
upon partners, companies and other financial institutions
on which the individual concerned is having no or very
little control. Even those persons who are engaged in
business, private medical, legal, consultancy and such
other professions, mainly guided by the specific planets
connected with profession and financial gains, they also
are vulnerable to income fluctuations but in a different
manner.
Fluctuating financial gains do not necessarily
signify inadequate receipt, the quantum of which
depends upon the planetary strength, while the nature
of gains is signified by various planetary combinations.
Those who depend upon black marketing, smuggling and
bribes, symptomatic of Moon's affliction by Mars, Rahu,
Saturn and such other malefics, they also derive substantial financial gain but the nature of their receipts is
of a different category. Gain from theft, robbery, and
dacoity, result from cruel planets impinging upon the
Moon; these also yield much money to the miscreants
but the dishonesty and anti-social element of the act
affects the nature of the gain in an important manner.
In the same way, one has also to discover the quality of
the professional beggary, which does not necessarily
indicate poverty in the present age ; flesh trade, the job
of a hangman and such other means of acquiring money
have different astrological implications. And so has the
money received by way of legacy and lotteries, which to
a great extent is linked with the disposition of the
Eighth House, in which unexpectedness and no effort
on the part of the individual concerned are the main
characteristics. These conditions very much affect the
human individual involved in the money earning trade
with ambition for acquiring wealth and riches.
Astrologically, factors influencing all these sectors of financial
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Solve Your Problems Astrologically
activities require distinct considerations.
They may
be kept clearly in the mind while prognosticating
financial success or otherwise of an individual.
The basic principle to remember in the case of
financial prognostication is that all kinds of gains are
connected with the lord of the Second House,, the lord
of the Eleventh House, the lord of the Tenth House, the
Moon, the relationships between the lords of the Trines
and Quadrant that is, between the lords of the Fifth
and the Ninth Houses and those of the First, Fourth,
Seventh, and the Tenth Houses. The disposition of the
Eighth House is also important. The association or
affliction by the lords of the Sixth, Eighth and the
Twelfth Houses destorys the auspicious effects of wealth
providing combinations. Kemdruma and Sakata Yogas,
the former formed by the absence of planets on the
either side of the Moon while, the latter (that is, the
Moon) itself is not in a Quadrant; the Sakata Yoga
formed when the Moon and Jupiter are placed in SixthEighth relationship from each other and none of them
specially the Moon is in a Quadrant, considerably
dampen the financial prospect of the person concerned,
but there are also the combinations connected with
Moon as well as with Ascendant, and their presence or
absence must be taken note of while prognosticating
financial prospects of a person.
The Pancha Maha Purusha Yoga which is formed by
the ownership or exaltation of any one or more of the
planets excluding the Sun and the Moon. Each of these
five causative planets are bestowed with special
characteristics as far as their financial gifts are concerned and these combinations can also be considered
along with a set of auspicious yogas formed by the
exaltation or strength of the lords of the Quadrants.
Combinations for Financial Success
The Sasa Yoga formed by the ownership or exaltation of
Saturn in a Quadrants makes the native rich but licentious
in nature. He may even employ unscrupulous means to
gain other's money unless there is some benefic influence
in the planet. The Ruchaka Yoga formed by Mars placed
in similar situation makes the person rich but makes him
arrogant with a touch of aggressiveness and destructiveness. Jupiter in such a position causing Hamsa Yoga
bestows riches while producing a man of sterling
character and immense moral fibre, which are basic
features of Jupiter. When Venus causes Malavya Yoga.
the native gets wealth and riches but also are given the
basic conditions where one could enjoy those gifts such
as beautiful wife, luxurious house, good conveyance and
sensuous atmosphere around him. When Bhadta Yoga
is formed by exaltation or ownership of a Quadrant
by Mercury, the combination bestows wealth but it also
adds its special gift of intellect to the individual. These
five special' combinations have been assigned great
importance in classical treatises. The essential feature
of these combinations is the supreme vitality—exaltation
or ownership—of the planets in a Quadrant. Powerful
planets indeed give powerful yogas and generally of
auspicious nature.
The association of the lords of trikonas (trines) and
Kendras (quadrants) specially when they are different
from one another is auspicious for wealth.
Such
associations can be of different kinds such as combination, aspect, interchange and so on, but all of these
are conducive to auspicious results. The lord of Ascendant or of the Second House in Ninth, Tenth, or in the
Eleventh Houses, or the vice-versa, that is, the lord of
Eleventh, Tenth, or of the Ninth Houses in Ascendant or
in the Second House is an important producerof financial
6
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Solve Your Problems Astrologically
gain. Neecha Bhanga Raja Yoga which occurs when
a planet is in its debilitation, but either the lord of
that house itself where the planet is debilitated, orofthe
house where it becomes exalted, occupies a Quadrant
position from the Ascendant or the Moon, specially if
that planet is exalted or otherwise strong, is also considered auspicious. A singularly important combination
in the present context occurs due to the location of the
Sixth, Eighth, and the Twelfth House lords either singly
or together, whether partially or completely, in these
houses. This is one of the important combinations for
wealth which is produced without any reference to the
Ascendant, Moon, Dhanesh (lord of the Second House),
Labhesh (lord of the Eleventh House), Karmesh (lord
of the Tenth House), Konas (trines) or Kendras (Qua-:
drants), but it is very powerful in its effect.
In fact, there are many combinations for financial
success given in astrological treatises but here, we wish
to highlight a few of the important combinations which,
besides the above, should be taken into account in
deciding the financial success of an individual :
1.-A strong Second House, specially if its lord is
exalted or otherwise strong and unafflicted while
placed in a Quadrant or trine having an aspect of
beneficswill give wealth.
2. Mutual exchange between the lords of the First,
Second and the Eleventh Houses.
3. The lords of the Second, Sixth and the Eleventh, or
of the Second, Tenth and Eleventh Houses in a
Quadrant or a trine.
4.' Sun in Sagittarius, Gemini or in Leo should make an
individual rich.
5. Mercury in Cancer, and Saturn in Aquarius make one
rich.
Combinations for Financial Success
83
6. Jupiter in Cancer, Sagittarius, Fisces, Aries, or in
Scorpio ; Saturn in Sagittarius, or in Pisces.
7. Jupiter conjoined with Venus makes the native rich.
8. Mars in the Eleventh or the Second House even
in depression gives wealth.
9. Venus in Gemini conjoined with Mercury gives
wealth.
10. Laks h m i Yoga, caused by powerful Ascendant while
the lord of the Ninth is in the Ninth House or in
exaltation sign identical with a trine or a qmdrant
bestows much wealth and riches.
11. The Moon and the Ascendant lord together, the lord
of the Moon sign in a quadrant or a friendly house
aspecting the Ascendant and a powerful planet
posited in Ascendant is conducive to financial gains.
12. Planets on either side of the Sun.
13. Benefics in Quadrants, and the Sixth and the Eighth
Houses either not occupied by any planet or occupied by bsnefics.
14. Benefics in the Third, Sixth, Tenth, and Eleventh
Houses either from Ascendant or the Moon.
15. Lords of the Ninth House from the Eleventh House
occupying the Eleventh House in conjunction with
Moon, and the lord of the Eleventh House aspecting
the House.
16. Venus owning the Fifth House from Ascendant and
posited in the same house while Saturn is posited in
the Eleventh House.
17. If the seven planets contiguously occupied the
houses it beginning with First, Second, or the Third
Houses or it gives much money and wealth.
18. Ifthe Navamsa lord in which the Ninth Lord is
placed, along with the Tenth lord posited in the
Second House in conjunction with the Ninth lord.
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Solve Your Problems Astrologically
Vishnu Yoga is formed which bestows immense
wealth to the native.
19. The Sun, Moon, and Mars in trine with one another
is extremely auspicious for giving property, wealth
and riches.
20. The Ascendant lord placed in the Second House,
the Second lord in the Eleventh House, and the
Eleventh lord in the Ascendant, if they are strong
planets, will bestow good financial fortune.
These combinations will have to be considered very
carefully and the amount of money and the sources of
income flowing from these combinations will have to be
assessed taking the horoscope in its entirety.
The practical influence of these combinations can be
tested on the basis of a few illustrative horoscopes to
see how the interpersonal variations affect the results.
Chart I" belongs to an United Nations Official who
having put in several years of work in the Government
of India joined the World Bank at Washington, D. C
where he worked for about fifteen years. The prestige,
money, and social status enjoyed at the world's highest
organisation gave a tremendous boost to the individual
and he began to move in the highest echelon of the
Indian society. That was the influence of Saturn leading
to Sasa Yoga while the lord of the Ascendant was
posited in the Ninth House. The influence of Saturn
was further reinforced by the Punya KanariYoga caused
by the flanking of two benefics on the either side of the
Ascendant. As a result of such a long period of assignment with the World Bank, he not only ' earned millions
of rupees during the period of his service abroad, he
1. Chart / : Ascendant and Saturn (R) in Libra ; Jupiter (R) in
Scorpio ; Mars In Capricorn : Ketu in Aquarius; Mercury (R) in Aries:
Sun in Taurus ; Venus in Gemini ; Rahu in Leo ; Moon in Virgo.
Combinations for Financial Success
85
even successfully invested them (one may note Mercury
in the Seventh House) whereby he multiplied them
several times, and after the completion of the assignment,
he earned a sufficiently substantial amount of pension
which could have been impossible if he did not get this
special opportunity. As a result of efficient financial
management, he has become a multi-millionaire. It is
worth noting that the two of the Pancha Maha Purusha
Yogas ate powerfully applicable in this case ; actually the
period of Saturn was responsible for making him rich
and wealthy. In the present case. Ascendant lord is in
the Ninth house ; two planets namely Saturn and Mars
are exalted, and in Quadrant ; benefics are on the either
side of Sun—Mercury and Venus—both intimately
connected with the individual making an economist,
specially in the field of balance of payments problems.
Strong Second House lord is in a Quadrant (No. 1
combination tabulated above) and that planet also causes
Ruchaka Yoga ; Jupiter is in Scorpio (No. 7 of the above
combinations), Venus is in Gemini (No. 9 combination)
and Sun, Moon and Mars are trine to one another (No.
19 combination) which is one ofthe special combinations
for financial gain* As a result of these combinations for
wealth and income, it is quite natural to explain the
riches and wealth accruing to the individual, specially
when the entire money is "white".
Chart II also belongs to an United Nations official
but his financial position has made him richer both on
account of official position as well as from family
relationships"
The number of combinations and the
quality of financial status enjoyed by these two horoscopes are distinctly different from one another.
In the
second case, there is no Pancha Maha purusha Yoga,
but there are many other combinations which make the
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Solve Your Problems Astrologically
individual acquire much money, and that also money for
the money's sake. He himself does not enjoy the fruits
of his income. One should note that the Fourth house is
afflicted by Papa Kart ri Yoga formed by the placement of
malefics on either side of the house, and powerfully
aspected by Mars, a yoga Karaka for the horoscopee, as
a result of which he has all the conveniences but psychologically is unable to enjoy them.
The native of Chart J
has earned to live a comfortable life and to become
charitable, whereas the Chart II2 is primarily centred to
oneself and his family members which is also apparent
from the fact that the four planets of Chart II are concentrated in the First (self) and Second (family relationships)
Houses. The Ascendant lord in Chart 11 is strong and
associated with lords of Tenth and Eleventh and
Second Houses.
The Ninth lord is also in a trine
house.
The Second House lord—Mercury—placed
with Sun (Ascendant lord) causes powerful Budha
Aditya Yoga, that is, the combination formed by the
association together of Sun and Mercury ; Tenth lord is
also in the Ascendant.
The Second House is well
aspected by Jupiter, who is himself causing to a little
extent, Veepareeta Raja Yoga formed by. the lord of the
Eighth House placed in the Sixth House. The lord of
First (Sun). Second (Mercury), Tenth (Venus), and
Eleventh (Mercury) are together in a Ouadrant (No. 3 of
the above mentioned combinations). There is also powerful LaxmiYoga (No. 10combination) caused by powerful
Sun and Mars in a Ouadrant. It can also be seen that
the horoscope is free from the afflictions of Kemdrum,
Sakata, and Kala Sarpa Yogas.
2. Chart II: Ascendant Leo with Mercury, Venus and Sun ;
Moon in Virgo ; Saturn in Libra ; Kelu in Sagittarius ; Jupiter in Capricorn ; Mars in Sagittarius; and Rahu in Gemini-
Combinations for Financial Success
87
Quite different from the two charts given above,
it would be interesting to examine Chart IIP which is
also exceptional in many ways. The native was not
even thirty years of age when he became highly rich
earning several thousands of rupees a month but his
social status is not commensurate with the amount of
riches at his commmand. The lords of Ninth (Mars) and
Tenth (Venus) Houses are both afflicted as a result of
which good social status is not expected. The individual
could not even complete successfully school leaving
examination which also results from badly placed Fourth
and Fifth Houses. But he is an owner-cum-driver of a
tempo and vory successful at that. His personality is
powerful and he has many powerful contacts at different
levels of governmental and political levels. He is married
to a beautiful girl and has two issues. Born in an humble
amily, his financial achievements specially when he
could not even complete his basic educational training
in spite of his best efforts and facilities on the part of
parents is certainly remarkable. The horoscope has three
exalted planets though none of them has given PanchMaha Purusha Yoga though the exalted planets,
namely, Jupiter and Mercury, have produced Punya
Kartri Yoga flanking the Ascendant on either side giving
much strength to the Ascendant. Thus Ascendant is
well fortified which is an important consideration for
successful financial gains. The lords of Eleventh House
is placed in the Second House in exaltation. There is
neither Kemdrum Yoga nor Sakata Yoga, and to some
extent the effect of Gaja Keshan Yoga is applicable.
This chart shows combinations of financial gain but
3. Chart III: Ascendant and Sun in Leo; Mercury in Virgo;
Saturn and Venus in Libra ; Mars and Rahu in Sagittarius ; Moon in
Capricorn ; Kelu in Gemini ; Jupiter in Cancer.
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Solve Your Problems Astrologically
the finer qualities of life which goes with wealth and
riches are absent. Jupiter is aspected by Saturn and
Mars, both malefics ; Mars which is a Yoga Karaka for
this horoscope is maiefically aspected by Saturn. Thus
the distinction between "whiteness" and "blackness"
of wealth seems blurred, The association of Tenth lord
in his own house with exalted Saturn connected with
mechanical engineering skill and such other qualities of
Saturn has influenced the capacity of the individual to
earn much money. It would be interesting to go into
details of these horoscopes for discovering fine nuances
of astrological principles.
The above examples show that the various indications for affluence must be carefully considered and
no hasty decisions made. Nevertheless, the general and
several special combinations given for the financial
success cannot be ignored. But it should be emphasized
that the gain in terms of money, wealth and riches does
not necessarily lead to mental peace, domestic harmony
or social status.
VOCATIONAL
GUIDANCE
Since astrology is increasingly recognised as a valid
scientific pursuit, the astrologers have an added
responsibility of assisting those who seek their advice in
orienting their life pattern according to the stellar
direction.
In this regard, vocational guidance has
great importance. The significance of marital compatibility has increasingly led the concerned parties to seek
the advice of astrologers, and the Indian astrology has
established its credibility in this sphere. The ancient
seers have already formulated basic principles on the
basis of which married happiness of the couples can be
very reliably predicted. As far as vocational guidance is
concerned, it is still an unchartered area. The job
requirements of various professions are extremely varied.
The social and institutional framework within which the
individual has to seek his or her profession differs radically
from one society to another. The stellar influences
will show the basic forces operating on the individual
which will have to be applied intelligently, not in a
routine manner, in order to suggest the line of vocation
in which the chances of success are greater which
depended upon the basic urges of the individual, his
physical and mental capacities as well as the preordained
destiny of the individual incarnation. For this purpose,
it is necessary that the horoscope of the person should
be discussed with him in order to find out the areas of
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Solve Your Problems Astrologically
his interest and the available possibilities, and then, to
examine the practicability of the planetary tendencies.
An attempt is made here to give some of the basic rules
for the consideration of astrologers as well as the
enquirer some important aspects of vocational guidance.
The classical text states that the Tenth Bhava represents occupation, rank, temporal honours, self respect,
religious knowledge and dignity. On the basis of such
formulations the profession of an individual is predicted.
As a matter of fact, these treatises while describing the
avocation of a person, or the significance of the Tenth
House have described so many things that an amateur
astrologer will find himself at a loss to conclude the
nature of any one's profession with certainty. For
example, Uttara Kalamrita indicates the Tenth House to
point out besides other traits, the nature of trade,
'riding on a horse' fas h waflara nam), government work,
service, agriculture, doctor, fame, preeminence, elders,
talisman, mother, magnitude of moral merits, accomplishments of a spell, honour, honourable living, supremacy,
etc. This citation is just to show that mere routine
predictions would be neither scientific nor would they
satisfy the requirements of the present day society.
Many of the indications of the house as indicated by
Ashwa-Gamanam, going away on a horse, are even
symbolic and the astrologer has to go deeper in their
significance in orderto be helpful to the modern mind.
The Tenth House, as acknowledged by most of the
astrologers, is certainly basic for the determination of
one's avocation. A rational view of this house is that
it indicates the way the individual would spend most of
his time, the way he would involve himself in the world
of activities, it would indicate his 'karma'.
How the
qualities and the Root-Destiny of the individual Soul
Vocational Guidance
31
imprinted on its Fate, its archetype, decided at the time
of its Initial Fragmentation from the Divine Flame would
be worked out in each successive incarnations is reflected
by this house. That is why this is the most important
house in the horoscope. All other houses indicate the
influence of the past (or, of the stars) which would
operate on him whereas the Tenth House indicates the
manner of activities of his physical involvement ; the
most important of these activities being the manner of
earning the livelihood which occupies most of the
waking time of the individual. But from this house,
other forms of activities such as hobbies, subsidiary
interests in life, philanthropic work, and such other
pursuits will also be inferred. The astrologers ascertain
the level of income and wealth from other indicators ;
the satisfaction or otherwise which is concerned with
mental peace and happiness is also indicated by other
significators.
It is therefore necessary to emphasize
that the decision about the vocation should be connected
with the basic factors which are related to the various
inherent forces inducing the individual to pursue different
lines of activities whether for earning money or for other
interests. Undoubtedly, the Tenth House is the most
important house in the present context.
While counselling the individual regarding vocational
selection, the Tenth House must be related to the
Ascendant or the First House. The Ascendant signifies
basic urges, potential, marching order for the present
incarnation. On a sympathetic vibration of these two
houses depends the sense of fulfilment, which may be
different from the sense of peace. Often people do
express that their life had been full of troubles and
storms, full of agony and pain, but they are happy that
they fulfilled their destiny, the purpose which they held
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Solve Your Problems Astrologically
high. The latter is the result of synchronization of the
Ascendant and the Tenth House effects.
The vocation is also dependant upon the inherent
qualities of the individual. This requires that the
basic disposition of the planets irrespective of their
placements, that is, whether they are in the Tenth House
or not. as well as the basic features of the Sixth and the
Second Houses are carefully examined. The Sixth House
represents the latent faculties, the perfections, which
the individual is capable of ; the Tenth House being fifth
from the Sixth House should be rightly considered its
basic significator. The Second House is the fifth from
the Tenth House which would indicate the nature of the
outcome of the Tenth House efforts specially with regard
to riches and family relations. The planetary disposition
is important because they would impart various qualities
to the individual according to their capabilities. The
Ascendant would signify the basic urges, the potential,
the marching order for the present incarnation. On a
sympathetic vibration of the two houses, namely the First
and the Tenth, depends the sense of direction, and the
other factors, namely, the planets in different houses
would indicate the strength and capabilities provided by
these planets specially in order to externalize the latent
faculties, whilst one's the Second House would suggest
the level of riches and family satisfaction resulting from
his vocational achievements.
In vocational counselling on the basis of all these
factors an integrated view should betaken for suggesting concrete action. An individual who is intensely
physical, material, and down to earth should not be
advised to take up such activities which require fine
sensitivity, a fine logical analysis, an imaginative flight
and a deeper understanding of the forces of nature. A
Vocational Guidance
93
person whose life revolves round sensual pleasure,
acquisitive tendencies, material splendour should not be
expected to feel happy in pursuits which require involvement with traditional values, exhuming the past to
reconstruct the splendour of past civilisations. The mind
and the heart of the individual, linked with the Moon,
Mercury, and the Sun are specially important for vocational guidance but other planets such as Saturn, Mars,
and Jupiter also play an important role. So, there is
need for having a well informed knowledge of the various
possibilities regarding different kinds of job opportunities
on the background of which the individual capabilities
according to astorogical directions haveto be considered.
The success and impediments in one's profession
depend to a great extent on the support it derives from
various other characteristics and the difficulties the
individual has to encounter in his 'life. The fifth from
the Tenth House, that is, the Second House, and the
Ninth from the Thenth House that is the Sixth House, as
we have mentioned earlier, are important in many ways ;
they determine the support to activities of the individual.
The Second House indicates inter alia speech, tongue,
eyes, determination, family relationship, trade, effort in
the acquisition of wealth, clear oratorial ability, nose,
firmness of mind, living power etc. Actually the Second
House is the creative potential.
Unless the efforts
towards the acquisition (of anything) and trade (purchase
and sale—krayavikraya),are favourably disposed towards
the profession, the necessary support for it would be
missing. The ninth from the Tenth House which is the
Sixth House shows the past accumulation, the latent
propensities and capabilities for the success of the
vocation. The Sixth House itself has been considered
affluence (vibhawa), fortune {bhigyam), circulation of
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Solve Your Problems Astrologically
money etc. Esoterically, the Sixth House represents the
different kinds of natural forces which go to build the
world. An understanding of the forces developed in the
past which go to affect the present activities of the
individual is necessary. The Sixth House even otherwise
is intimately connected with service conditions of the
individual.
The limitations, impediments, or the restrictions
acting on the avocation could be predicted on the basis
of the Sixth and the Eighth Houses from the Tenth
House, which implies that the vocational guidance
should be given keeping in view the influences generated
from the Third and the Fifth Houses. The third represents
'courage'. L/ffara Ka/amr/fa has amplifed it by saying that
the Third House is connected with courage, capabilities
{samartham)ysAow
(vikrama), power
(sakti), bodily
strength, large undertakings [urukaryam), and one's
own religious duty. In short, the Third House represents
personal initiative.
Unless the person has adequate
personal initiative for the work in hand, much progress
in the same cannot be expected. Similarly, the Eighth
House from the Tenth House is the Fifth House, which
represented discrimination, great action desirable in
many ways, creative activities and profound learning,
and so on. Unless the individual functions creatively on
different levels of his existence, his involvement in the
physical world is bound to go to the rocks, bound to
perish. Without a favourable disposition of Fifth House,
the individual should not be expected to make a mark in
any specific line of activity.
So far it is common knowledge, which every astrologer knows but the .integrated view to be taken in
specific cases will not be an easy task. All the factors
which have been indicated above should be discussed
Vocational Guidance
9t5
with the person for whom the assistance is sought from
the astrologer. Only on the basic of intimate discussions
with the individuals concerned, the line of vocation
should be decided. The exploratory discussion could
investigate the various directions of forces operating on
the individual as suggested above, and then the concrete
lines of possibilities should be identified to examine
the best suitability for the person concerned. The
illustrative charts given below would give some indications of the difficulties confronting vocational guidance
and the possible course that could be adopted.
In
Chart /, the Ascendant being Gemini portends an
extremely sensitive, imaginative nature, always eagar to
express oneself with something physical, desirous of
producing sensation, pleasure and synthesis.
B. V.
Raman once indicated that the intellectual sjgn Gemini
rising gives a sympathetic and sensitive, nature, mental
restlessness and inherent intuitional ability.
Discussing
the chart of Albert Einstein, he further stated that the
Ascendant was aspected by Gnanakaraka (the significator of wisdom) Jupiter from the mystic sign Aquarius
(which is true also in the case of the chart cited here)
suggesting the Einstein gave to the world gnana
(wisdom) not merely of an abstract conception like
Euclid's space but knowledge of the real medium—-space
—time—in which physical processes operate and are
observed. In the present case, Chart I, Jupiter happens
to be the lord of the Tenth House and it is fully aspecting
Chart I (Rosi) : Ascendant : Gemini ; Rahu in Cancer ; Mars in
Leo ; Venus in Libra ; Sun, Moon, Mercury in Sagittarius ; Saturn add
Ketu in Capricorn, and Jupiter in Aquarius.
A mm : Ascendant in Taurus ; Venus and Saturn in Gemini ; Sun
In Cancer ; Rahu in Leo ; Moon in Virgo ; Mercury in Sagittarius ;
Jupiter and Ketu in Aquarius ; Mars in Aries.
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Solve Your Problems Astrologically
the Ascendant which clearly lays down that the native's
restlessness for attaining intellectual synthesis in a concrete way would persist throughout her life. This
intellectual quest for harmonisation .with one's inner
being is also reflected by the fact that the Ascendant
lord in placed in the Seventh House along with the 'Sun
and the Moon and is not combust. Her quest for intellectual fulfilment would be considerably quenched by
partnership with diverse type of research investigators.
The combination of the Sun and Mercury together forming Budha-Aditya Yoga shows that the person would be
highly intelligent, skillful in all works, good reputation,
personal respect and surrounded by all. comforts and
happiness. This combination is not very rare but the
yoga certainly bestows sharp intellect,
penetrative
insight, logical mind, capability for understanding deeper
and hidden meanings of seemingly simple objects in life.
There is no adverse aspect or restricting influence on it.
Mercury is in the Navamsa of Jupiter which by itself is
Vargottama. Mercury is Eleventh from Jupiter which
shows that the planet of intellect would be very productive and fruitful for the Jovian efforts. Jupiter, the lord
of the Tenth House placed in the Ninth House, in a
mysterious sign which to be effective must be outward
turned, and fully aspected by Mars from the Third House
will be highly productive and auspicious for the individual. Even in determining the vocation ofthe person, the
influence of Jupiter aspected by Mars, an earthly planet,
must be decisive.
Among the various qualities attributed to Jupiter,
one is inclined to highlight the following in order to
discover the particular line of profession that may be
suggested : Brahmin, astrology, philosophy, mansion,
gem, jewel, a beautiful mansion facing north, moving in
Vocational Guidance
97
villages, an used garment, a new house, happiness,
mantras, a house bestowing full happiness, throne,
vessels, lapis lazuli, fruits arising from an agnisthcma
rite, guessing the thoughts of others, ornamentation,
and travelling in a carriage horded on all sides. These
guiding items are apt to suggest that the vocation must
take the individual to the past with huge mansions,
jewels, ritualistic way of life leading to a happy social
organization.
One is inclined to feel that serious
research investigations in past civilisations, either carrying out excavations or restructuring the broken glass and
pottery to suggest the past splendour may be a very
fruitful line of avocation. Mars in strength should also
make the person able to concretise the traditional
wisdom ; Mars may help to construct and create majestic
edifices. From this angle, it is possible to suggest that
the person could develop very well as an architect of
new style of mansions, which could be based on ancient
royal designs. The most important lines on which the
professional excellence could be explored would be
serious historical researches leading to excavations,
unearthing of old manuscripts, scripts, philosophy, or
of new styles of classical architect.
As Jupiter is wisdom, education, advice whereas
Mercury in strength would be logical reasoning, law
and draftsmanship, it is also possible that legal profession, counselling (legal)
and teaching profession
(without much success as an orator) may be possible.
While looking for the supporting features for these
professions, one finds that Rahu in the Second House is
not conducive to good speech ; Saturn is also aspecting
this house. Therefore the profession where speech is an
essential requirement for success should not be
attempted. This rules out school teaching where much
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Solve Your Problems Astrologically
depends upon the efficiency of the vocal chord. But
Saturn is aspecting the Tenth House, and so is Mars.
As a result of these aspects, one is inclined to suggest
that the person would feel happy only when she could
concretise something, create something tangible. From
this consideration, the profession of archivist, historical
restructuring of the past glory as well as of architect is
still more plausible. The Sixth House is ruled by Mars
which is connected with the Tenth House, so the profession must be down the earth, where intense activity is
needed.
The profession of the individual would be greatly
restricted by Venus which is also very powerful but in
Navamsa with Saturn, in the radical chart aspected by
Saturn (as well ss by Jupiter). Sloth, desire for comfort and ease would often retard the progress. There
would be serious conflict in the mind of the person when
the self is not engaged in fruitful activity. The aspect
of Mercury in Navamsa, Venus*s placement in Mercury's
Navamsa and such other characteristics would always
arouse a feeling of guilt that the person is not fulfilling
the mission of her life.
But the strong influence of Mars
and the position of Mercury in Jupiter Navamsa and in
Vargottama position (while Jupiter also is in a Vargottama position) strongly emphasize that the stellar
influences would inevitably drive the individual to whatever is her destiny through the spirit of restlessness, the
desire to achieve higher and higher goals would always
persist.
The clue to the discovery of real vocation also lies
in finding out the ruling planets over different phases of
life. The native was born in Venus Mahadasa which
lasted for 11 years, 4 months and 25 days. It implied
that the early life of the person was spent under the
Vocational Guidance
99
conflicting influences of Jupiter and Saturn though the
personal urge must have been for self-expression which
was not given adequate opportunities for fruition. The
adolescence, from the age of 12 years to 18 years was
ruled by the Sun when the great sense of loneliness must
have eaten the largest portion of the quest of the new
world. The lack of companionship also destroyed much
of the creative power. But the Moon's period started
from the middle of 1979 which must have been a strong
turning point in her career. During this period, when
the phases of different planets pass, new vistas of
opportunities and ambitions would be revealed. The
planet would provide sustenance for the germ lying deep
in her psyche. When Mars comes to rule the life some
time in 1989, at the age of 27 years or so, the real
stature of the person would begin to unfold. The seven
years intense activity in research, study, investigations,
meeting people would completely change her life pattern.
There would be much splendour, glory and creativity.
But once the taste of quick success is realisd. the urge
tor easy and cheap achievements will be given up. Rahu
Mahadasa would make the person a little quiet, secluded
and entrenched in deep research whose results would
take much time to come out. By the time the gir!
becomes a middle-aged women with grey hair and repute
for her serious contributions to the ancient civilisations,
or by establishing herself as a creative architect, her
abilities would come to public view. Then, there would
be no frustration and the life would be for others, for the
good of the society, advising and helping others in many
ways which would be the benediction of Jupiter.
The above exercise attempts to show that the
vocational guidance on the basis of astrological indicaitons could at best be vocational counselling, implying
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Solve Your Problems Astrologically
that the astrological tendencies should be discussed
with the persons concerned so that on the available
astrological characteristics, the various alternatives and
opportunities are discussed and explored. The aptitude
of the person, the basic urges which only the self could
well understand, and the changing requirements of the
society should be synthesized in making the suggestions.
While considering the various possibilities not only the
Tenth House, but the Ascendant, the Second, the
Sixth, the Third and the Fifth Houses should be properly
blended with the influences of the Tenth House and
with the planets concerned, and the strength of the
horoscope should also be properly considered. This is
an area in which the astrologers are increasingly required
to play an important part, and if properly done this aspect
of astrological counselling is likely to be much more
effective and helpful.
JOURNALISM
Journalistic profession is very complicated requiring
careful consideration of several combinations. Those who
rush headlong to this profession without serious consideration of its long-term prospects as well tribulations,
do sometime get into serious troubles and their promising career is dashed against rocks. Many individuals
who can write clearly only small pieces of news items
often consider themselves adequately qualified for this
profession. Publication of a few articles or a few
correspondences in a daily newspaper often arouses
among budding writers a thirst for joining the galaxy of
successful columnists. On the other hand, there are
instances of persons, who in the beginning joined the
profession as a matter of course by merely gliding to it
unconsciously, in the long run attained eminent positions. Obviously, therefore, it is not the early prognostications which qualify for reputed
and
successful
journalistic career.
For a sustained satisfactory journalism, several factors must contribute to yield satisfying
results.
In the modern age, the thrill and the excitement
associated with risks and adventures as well as
professional hazards have aroused tremendous attraction
among the youth to join the rank and file of journalistic
profession. In order to avoid frustration, however,
suitable professional guidance is helpful.
But the
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Solve Your ProblemsAstrologically
difficulty in this kind of vocational advice arises from
the fact that the ancient texts on the subject have been
silent about its exact requirements.
For those who
endeavour to instai themselves in this exciting profession
with a grea^ possibility of even moulding the public
opinion, it may be helpful to find out whether they are
astrologically carved out for this profession.
!n the present context, a difficulty of considerable
dimension arises due to the fact.that there are many
professions like those of publishers, editors, authors,
proof-readers, and journalists which are seemingly alike
and interrelated, but require quite distinct and specialised
characteristics and natural aptitude.
All these are
interconnected professions often merging in one another
but any astrological guidance in their regard would
require fine balance and deeper insight in special
features of all these activities.
Publishers are also connected with educational and
intellectual activities; they would have
significant
differences with those of machine fabricators, business
entrepreneurs, doctors or defence personnel. A journalist
is also connected with educational activities. As such,
both of them should have strong Jupiter.
But the
publishers are primarily concerned with commercial aspect
of the activity while the journalist is a creative artist.
For the former, Jupiter cpuld be related to the Tenth
Flouse whilst for the latter it should be linked with the
Fifth Flouse.
The difference between an author and a journalist is
subtler.
An author writes his own personal ideas,
generally to expound a viewpoint. Fie is also a creative
artist. In his creativity, there is an emphasis on his
own ideas, opinions, viewpoints, arrangemnts of
sequence of events and the structure of the same ; he
Journalism
103
superimposes his personality on the readers.
These
qualities require a strong Ascendant and Fifth House. A
journalist, on the contrary, tries to pierce through the
apparent confusion or the concealment of events and
present a new spectacle to the public. In doing so, he
also cannot avoid involving his own personality with the
events he describes but the important point to consider
in this regard is the externality of the described events
and things. These qualities require a literary Mercury
to help him.
The requirements of an editor and a journalist are
also quite distinct. It is true that eminent editors have
been renowned and competent journalists as well, but
both the professions do not have identical specifications.
The journalists collect, review, and coordinate the
various aspects of the subject under consideration which
may be a fleeting news item or a serious topic of
universal interest. The editor on the other hand, is
concerned with streamlining the stuff presented for
publication ; he judges the suitablility of a write-up for
its inclusion or otherwise in the journal or in other forms
of publication ; he corrects, improves and assigns
appropriate weightage to various arguments and viewpoints. Thus, the editor assumes to a great extent the
role of an educator, teacher, director of an artistic
performance whilst the journalist is an actor, a student,
a worker struggling on his own. The journalist in this
way is more an active agent whilst the editor has to be
receptive, understanding and guiding. These are
distinctly two different types of attributes which are not
substitutable though may be complimentary in some
ways. A combined influence of Jupiter and Mercury is
helpful for an editor, while Mercury with Venus will be
helpful for a journalist.
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Solve Your Problems Astrologically
When we examine the difference between an author,
editor, and a journalist we have to be much more careful.
An author is always concerned with discussing deeper
aspects of the subject-matter whilst the journalist as a
columnist is involved with fleeting events. The difference does not refer to the social value or political
significance of the topic discussed.
The Watergate
Scandal is an example of journalistic venture in revealing
some event of far-reaching consequence, but when the
implications of this episode in its political, social,
historical, national and international dimensions were
examined in depth, it became appropriately a subject of
an author's study. The serialisation of a write-up in a
periodical does not make the writer a journalist, but the
profundity or otherwise of the analysis which has lasting
significance would be the deciding factor is such regard.
The difference between an author and a journalist is
therefore not of quality but of profundity.
Many journalists at the early phase of their career
have to do some proof-reading; even authors are notfree
from this ordeal ; yet the act of proof-reading is definitely
a subordinate, routine type of work which cannot be
considered the function of a creative artist. The journlist
has certainly to have much imagination, quick intelligence, sociability, diplomacy, power of expression,
ability to see deeper in the superficial appearance of
things, events and relationships ; they should also have
power of discrimination so that they could pick up that
which has news value. These are certainly qualities
which ate not common and astrological guidance in
discovering whether the individual has innate competence in this line would be basic in this vocational
decision.
Journalism
105
We have also to consider whether the individual has
luck and money. This is important because in several
other vocations, there is regularity, constancy, security,
and promotion prospects based on seniority. This rule
does not always apply in the case of journalists.
Presently, there is an all India body under which some
sort of security of professional promotion exists, but
that is not in the spirit of Tree-lance journalism or in the
line of those journalists who make their name because
of their dash, their quality to make scoops, their ability
to make something of public interest patent, which
otherwise would not have seen the light of the day.
In
this way, whether there is a regular service or not,
whether the individual is a free lancer or is in an organised service, his success lies in making successful
stories of public interest. On such lucky factors his
success depends and also on such break-through his
standing in the profession.
Approaching this profession of journalism in this
way, we find the need for certain astrological combinations essential for such a career. Unless the Fourth
and the Fifth Houses are very special, the inherent
requirements of the job would not be fulfilled. The
Fifth and the Fourth Houses are related to intelligence.
Uttara Kalamrita, for example, indicates learning, pure
intellect, the art of giving clues to the places where
stolen property is kept some of the characteristics of the
Fourth House, while for the Fifth House, it lays down
mind, learning, discretion, moral stories, auspicious
letters, great actions desirable in various ways, foresightedness, profundity, secret, writing of news,
wisdom, profound learning as some of the main features.
These are the qualities which provide the very basis for
journalistic career. The disposition of these two houses
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Solve Your Problems Astrologically
must indicate agility, quickness, intellectual penetration
and intuitive understanding of the events and relationships.
For such qualifications, their intimate link with
Mercury is desirable. No successful journalist can rise
without favourable benediction from the planet of writers,
intellectuals and of quick mobility. The core of the
profession is Mercury related to the Fourth and the Fifth
Houses. The linkage between these cannot but be laid
down very broadly : only the placement of Mercury in
either of these houses may not provide the required
qualifications. Assuming the lords of^the Fourth or the
Fifth Houses have intimate relationship either by way of
association or aspect with Jupiter, Mercury and the Sun,
one could expect remarkable journalistic career.
If the
lord has connections with Mars there would be dash,
ability for scoop, etcetera.
One has also to take into account the fact that the
journalists have their own specialisations as well. Some
journalists are preoccupied with political affairs ; others
are specially related to social affairs ; some are art
critics ; some deal with sports ; some are concerned with
scientific development ; many specialise in industrial
problems ; a large number of them write on financial and
commercial matters. These areas of specializations also
must show themselves in the planetary disposition connected with the Fourth and the Fifth Houses and with
Mercury. In association with Venus, the journalist
would do well in restricting his sphere of writing to
ladies' affairs, social problems, chemistry related to
pharmaceuticals and so on. Incase there is a touch of
Jupiter either by association, aspect or ownership of
these houses or with the houses where their owners are
located, there would be some kind of ethical judgement
or an ethical aura surrounding his writings. With a touch
Journalism
107
of Saturn, one may expect reactionary or historical
overtones. Such writers may either delve deep in the
mysteries of occultism, esotericism,
and historical
excavations, or they would be encouraging trade union
activities, covering lobour troubles, and would be dealing
with social discrimations. Under the influence of Mars,
one may acquire specialisation of military affairs,
agricultural situation or surgical perfections. Thua* the
areas of specialisation will have to be decided according
to the influence of other planets on these two most
concerned houses and Mercury, the most concerned
planet.
To sum up, the basic qualifications for a successful
journalistic career require (i) a good disposition of the
Fourth and the Fifth Houses ; (ii) favourable Mercury,
Moon and Jupiter ; (jii) presence of good Raja Yogas
and Saraswati Yoga ; (iv) lucky Tenth House ; and (v)
sociability of Venus, courage of Mars, and prestige of
Jupiter. This is one of the most complicated professions
in which an integral view of the chart is more required
than in other professions. One must distinguish between
the possibility of becoming a successful and renowned
author and a journalist ; the influence of Jupiter is more
important in the former than in the latter though a good
and powerful Jupiter is necessary for the both. In the
latter, however, one should look for a powerful Mercury
to play a powerful role.
MEDICAL
PROFESSION
Even when the modern medical system is radically
different from the one pratised in ancient times, some of
the astrological hints for making a successful physician
still hold good. These hints do not necessarily refer to
successfully qualifying for admission in medical colleges,
or to obtain medical degrees. They refer to successfully
acquiring and expertly practising the healing art. This
skill depends upon an understanding of the mechanism
by which energy of the Logos enlivens the individual ego
to give light to his eyes and breath to his lungs so that
he could discharge his worldly obligations assigned to him
during the present incarnation. A successful physician
has also to acquire the ability by which this divine
energy could be manipulated to rectify the distortions of
the body mechanism of the individual so that his natural
health and balance of energy are restored. Such an
ability does not depend upon the rigours of any certification process evolved by any medical association testifying
the candidate's knowledge of the researches made
during the period under a system of medicine. This
understanding and skill cannot be related merely to the
period of apprentice over a number of years under any
renowned medical practitioner either. To be a successful
doctor, one must have an intuitive perception of the lifegiving force in its multifarious forms and he should also
possess the divine gift to set the distortions right. The
successful physician is like a chalice of divine down
pouring intended for soothing the numerous ailments
afflicting the different individuals.
That is why in
ancient times, almost all over the world, the saints and
the sages miraculously healed the diseases and made the
dead alive. The successful medical men were often
trained in occult sciences like astrology, ethics, yogas,
on the basis of which they could divine the karmic
causes of the ailments and apply the right remedial
curatives. The contemporary case of Edgar Cassey
exemplifies the efficacy of this approach.
But, presently, the medical profession has become
very specialised. The degree of specialisation has gone
to such an extent that some physicians deal only with a
few organs of the body whilst others concern themselves
with only certain special functions of the same. In the firstcategory we have such specialisations which deal only
with eyes, nose, throat, and ears or that kind of
specialists who call themselves dentists, heart specialists,
specialists in skin diseases and so on. In the second
category, we could include the pediatrists, gynecologists,
those concerned with midwifery and the like. Another
category of doctors deal with special methods of clinical
examinations such as X-ray, blood examination, urine
and stool tests. The fourth category may refer to the
degree of specialisation.
It is in such categories that
highly skilled surgeons who have gained renown in heart
and brain surgery could be included. The fifth category of
doctors are concerned with investigations of the impact
of chemical substances on various diseases and human
parts. Those medical men who are engaged in fundamental researches like cancerous growth, functions of
tumours, prevention of leukemia with use of viral antigen
and antiserum administration, genetic manipulations
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Solve Your Problems Astrologically
and such other highly complex medical investigations
could be considered as the sixth category of doctors. In
a different category, one can place those doctors whose
main function is to dispense the medical prescriptions.
Even the manufacture of drugs is a responsibility from
which qualified doctors cannot completely absolve
themselves.
The practising physicians can also be classified
according to different systems of medicines they-practise.
The medical practitioners in India can be classified as
those who are practising either the modern allopathic
system of medicine or the ancient traditional system, the
latter category doctors being called the Vaidyas. Those
medical men who are following the system of medication
obtained from the ancient Greeks are called the Hakims.
Then, we also have the magic-men who indulge in curing
diseases according to superstitious beliefs,
nonrecognised methods of treatment and with herbs and
the like. The astrologers have also been helping to cure
the physical and psychological troubles by prescribing
appropriate gems, mantras, and tantras. There are also
the psychiatrists and psychoanalysts whose way of
handling human ills is entirely different and their area of
treatment is highly specialised. Some doctors cure
many diseases, such as bone,dislocations, tummy upset,
and the like by physical manipulations whilst the
spiritual healers make an impact by prayers, passes, and
several such other unconventional methods. All these
methods of curing human troubles cannot be lumped
together in a single category of doctors for determining
astrologically whether a particular individual could be a
doctor or not. In astrology, we must find out details
of all these categories of the medical men.
Medical Profession
111
One also finds that there are some doctors irrespective of the system they follow, making very high grade
whilst others in the same category are making poor grade:
Even otherwise, there are different levels of these
physicians. Some are deans in highly respected medical
institutes and others are efficient practitioners. Some
doctors set up their own clinics in sophisticated areas
having social elites as their patients whilst others are
sent to rural areas under compulsion in order to eke out
some living for themselves and their family members.
Some people are considered doctors, some are
compounders, prescription dispensers, nurses and the
like. So even in the same system of medicine, there are
different orders or grades of medical men and the
individual may like to know the grade he is likely to
make if he took up medicine as his profession.
In order to go to the root of astrological support for
such fine distinctions between one category of medical
practitioners and others, one will have to study the
problem in a radically different manner. The classical
astrological texts have given several combinations about
becoming doctors but merely by traditional methods of
interpretation one cannot apply those rules to predict the
success or otherwise of an aspirant to this profession.
In tackling this problem one will have to approach the
texts differently. For it, it would be necessary to
synthesize the various combinations indicated in different
scriptures. In doing so, it would be necessary to enter
into the spirit of what B. V. Raman advised when he
stated that "Configuration of planets in the heavens in
certain angular portions emanate certain forces or
energies, which when they are not in harmony with the
energies of an individual, bring about certain disturbances in his physical and mental dispositions. To avert the
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evil influences of planets, the ancient seers contemplated
upon discovering remedies, and the science of medicine
was gradually founded and developed in this manner".
From this it can be seen that the successful doctor
must have a comprehension of the universal principle
which energises the universe. Cosmic energy links
every individual with the source which sustains every
form. The universal life-force is modified by the individual life-force. This life-force is an aspect of Vishnu.
Mercury is intimately connected with Vishnu and in a
way Jupiter has that expansive universalism which is an
expression of this life-force. Life itself is the Sun, so
that the influence of the Sun, Mercury and Jupiter must
be significant in any horoscope to make the influence
important for making the individual a successful medical
practitioner.
Unless the benefic influence of Jupiter is
there, the nature of the Universal Life Force may not be
easily comprehended by the individual. Moreover, a
teacher is also the Spiritual Healer. Whatever the other
planetary combinations in a horoscope, unless the chart
shows good influence of Jupiter, the native cannot be
that skillful which makes the person specially gifted as a
doctor. A doctor has to know much of the spiritual side
of life.
He has to know the functioning of the physical
body. All types of knowledge of unseen things with
a view to helping the mankind come from Jupiter. So
the doctor must have good disposition of Jupiter.
Mercury 8nd the Sun are very vital for making a
person successful doctor. This is because the mind of
the doctor must be very quick and sharp in taking
immediate decisions. Such sharpness can be possible
only when these planets are favourably inclined to the
person.
Even in classical texts these planets have been
assigned considerable importance in enabling the native
Medical Profession
113
acquire skill and proficiency in medical science. B/en for
admission in medical colleges these days it is necessary
that the student has done well in his examination which
can be possible only as a result of the good Sun and
Mercury.
In Jataka Parijata, it is stated that the togetherness
of Mars and Mercury will make the native eloquent and
clever in medicine and fine arts. Mercury is intelligence
and Mars is the creative energy which takes the inside out.
When these two planets are placed together, the intellect
of the doctor would be activised to take the disease
which has entered the body-system of the patient out
and thus relieve the person of his ailments. Such a
doctor will be a skilled surgeon because the function of
the surgeon is to take the ailment out. In certain
medicinal systems such as homeopathy the administra
tion of medicine is to aggravate the disease before it is
cured. This kind of treatment would.be well administered
under the influence of Mars.
In 6 ri hat Jataka it has been stated that the lord of
the Tenth/Navamsa from the Ascendant, Moon or the
Sun would give the profession of medicine. But every
astrologer worth his salt would corroborate that able
civil servants and administrators are also born under that
influence. The important point to note here is that the
function of the Sun is to give life and light to the world.
Through the solar rays comes to us the life-giving Prana
—the very energy which makes all the things living.
Placed in the above situation, it makes the native a
partner in the life-giving activities. Under this impulse.,
therefore, the native has a special gift whereby his
touch would be healing and his treatment assuring
because he could be contacting the very root of the lifegiving energy. The Sun in Sagittarius makes the person
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skilled in medicine. Here also the same principle applies.
Sagittarius is the sign which transforms the beast into a
man and animality into human qualities. The essential
nature of medicine is also to transform the degenerating
body functions or the animality of the human individual
into creative positive functions, that is, into human
qualities. The association of Sun with Sagittarius,
therefore, implies that the basic life-giving energy would
be set in right motion so that the positive functions of
animality in man could be activised.
Similarly one has to take care of Rahu, Saturn, Ketu,
and Venus. All of these Planets have to make an impact
on making the person a good physician. Those doctors
who specialise in malignant diseases will be skilled
under the influence of Rahu. Those who treat chronic
patients gain their efficiency due -to Saturn- Ketu is
connected with deadly poisonous drugs. Venus is
pharmacologist. Thus the planetary influence in deciding
the area of specialisation is very important. To put all
doctors in the same category of the Sun-Mercury, or
Mercury-Mars combination would be erroneous in the
present era of extreme degree of specialisationThose who want to branch off in that special field of
psychotherapy will have to take another set of considerations. Psychiatry, psycho-analysis, and psycho-therapy
are distinctly different modes of operations and the
methodology adopted in one is not applicable to the
other.
In all these however the influence of Moon
is great. The doctor has to perceive the psychic
structure of the patient before the patient could be
helped, if it is a matter of analysis, he has to be carefully examined and the doctor has to be extremely
careful about his words in conveying his observations,
he has to be most considerate in expressing his emotions
Medical Profession
115
and feelings. In psycho-analysis the doctor has to be
very careful about his words, and has to show extreme
consideration to the feelings and emotions of the
patients. In all these the influence of the Moon is
predominant. When electrical appliances have to be
used, and shock treatment has to be administered, "the
influence of the Sun and Mars along with the Moon
becomes important.
When the system of medicine is the traditional
Indian Ayurveda, the* association of Jupiter is important
but if it isUnani, that is, the Greek system, association
of Saturn has to be looked for.
A very important point for consideration is the house
from which the skill and proficiency in medical science
could be divined. Mention has been made in astrological treatises that medicinal drugs are connected with
the Ninth House, the renown of doctor with the Tenth
House and medicines of great supernatural efficiency is
connected with the Fourth House. These are again the
houses which are multifaced. They signify so many
things that to predict the emergence of a doctor's skill
based only on these characteristics would be fallacious.
One must go a little more deeply into the matter.
The connection of the above mentioned planets
with the Eighth and the Twelfth Houses is more
meaningful in the present context. Undoubtedly, the
Eighth is the hidden house, which indicates several
connected aspects of the individual. But it is also the
hidden power, ordinarily considered as the Serpent Fire.
When properly activised it could rejuvenate the person.
All healing power comes from this source. Unless the
doctor is able to establish the faintest connection with
this house in proper perspective, he cannot be a doctor of
any eminence. Again, the Twelfth is the house of life
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Solve Your Problems Astrologically
beyond. One of the functions of the doctor is to
prolong the life span of his patients. Unless he has
been bestowed special power from the unseen entities
dwelling on the threshold of life-beyond, miraculous
healing under which the doctor yives the patients
another span of life would not be there. It is therefore
necessary, though it is an unorthodox approach, to see
whether special combinations exist for the person
connecting his Eighth and the Twelfth Houses with the
special planets which make skillful doctors.
The above description will open the subject in a
very expansive way but one may illustrate some points
with the help of a few charts. In this context, it must
be recognised that the renown and the money earning
capacity of the doctor would depend upon the presence
or otherwise of Raja Yogas.
The skill and natural
aptitude of medical profession may have nothing much
to do with this aspect of the individual.
In order to illustrate some of the points suggested
above, one could examine a few horoscopes of eminent
physicians in India. The Chart/belongs to an eminent
physician of the country who had been a Principal of
Patna Medical College one of the premier medical
colleges in India. His skill and renown as a physician
earned him much renown and money. In his chart it
could be seen that the Eighth House is tenanted by
Saturn with Rahu along with the Moon which is in its
own house thus providing immense strength and special
aptitude for the medical profession. Consequently these
planets bestowed him with a touch that many patients
with complicated chronic ailments being cured by him
Chart I: Ascendant and Jupiter in Sagittarius; Sun, Mercury,
and Ketu in Capricorn ; Mars and Venus in Pisces ; Moon, Saturn and
Rahu in Cancer
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117
had been considering him almost divine. It was generally believed that only those patients which were
ordained to die were not cured by him. Furthermore,
his personal success was also due to the presence of the
Ninth House lord in the Second House, and the association of the lord of a trine (Sun) and of an angle
(Mercury) together in the Second aspected by the
Eighth house lord and specially the Moon bestowed
unaccountable quantity of wealth to
him resulting
from his healing power. The strong Jupiter as the
Ascendant lord made him rise very high even in his
social status.
Chart //is that of a doctorof the All India Institute
of Medical Sciences, New Delhi where he acquired fame
for his work on lead poisoning. He is a pharmacologist.
Association of the Ninth lord (Mars) with Saturn, the
lord of the Twelfth House in the Fifth House, the house
of creativity and deep thinking, while the Ninth House
itself is posited by Ketu, the planet dealing with poison,
has rightly given him natural aptitude for handling
difficult drugs. In this connection, the Eighth House is
also significant. The Moon, Mercury, and Venus all in
Eighth House would certainly give him the healing touch.
He has indeed much greater heights to attain in this
specialised field into which .very few medical men have
delved. This is a case of extreme degree of specialisation though not of as much money and popular renown
as in the previous case.
Chart II: Ascendant in Pisces ; Rahu.in Taurus ; Saturn and Mars
in Cancer ; Sun in Virgo ; Moon. Mercury and Venus in Libra ; Jupiter
and Ketu in Scorpio.
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Chart///\s again of a doctor.from the All India
Institute of Medical Sciences, New Delhi who has had
the privilege of working for the World Health Organisation. He is a paediatrist. Jupiter, the lord of the
Tenth House and Ascendant lord gives him the natural
empathy with children and teaching.
Lords of the
Twelfth House and of the Ninth House have exchanged
places. The horoscopee is exceptionally skilled in
smoothing the disturbed feelings and physical balance of
the children and other patients.
The combination of
Jupiter, the lord of Ascendant and the Tenth House,
Mercury and the Sun have made him tremendously
equipped to deal with a kind of superhuman touch in
alleviating the malignant diseases. This aspect is also
strengthened due to the presence of Saturn and Ketu in
the Ninth House. All kinds of malignant and complex
diseases of children are so effectively treated by him that
It looks as if from an unknown source he gets his healing
power. He is an embodiment of balance, insight and
helpfulness. It is said of him that he knows the diseases
of children even better than the patients themselves and
in many cases, though he does not assume so, he is
considered the iastword on children diseases.
To sum up, we have seen that the decision to take
up medical profession these days is very complex and
difficult.
The astrological suggestions in this regard
have to be carefully applied. All the planets will impart
their special characteristics in the area of their
specialisation. The healing touch however would be there
if the planets have some special connections with
Chart til Ascendant in Pisces ; Rahu in Taurus; Saturn and
Ketu jn Scorpio ; Moon in Sagittarius ; Mars in Aquarius ; and Sun,
Mercury, Venus and Jupiter in Aquarius.
Medical Profession
119
the Eighth, Ninth, and the Twelfth Houses. The matching of horoscopes of the doctors as well of the patient
would also be significant in deciding whether the
particular doctor could be effective in dealing with the
malady of the patient and whether the flow of forces
between them is harmonious. The houses mentioned
here go to the fundamental process of healing and lifegiving energies and activities. They relate the patients,
doctors, and the unknown life-force in such a way that
the distortions are easily cured. Healing, after all, is the
result of the lire-force flowing through the doctor to the
distortions in the life-force of the individual patient
through the behefic forces coming through the planets.
INDIAN
ECONOMIC
SERVICE
Many conflicting characteristics have to be taken
into account in deciding the native's potential for
joining the Indian Economic Service. 'Essential requirements for this service are a good knowledge of economics, commerce and international trade relations, all
under the control of Mercury ; good command over
language and a basic degree in economic subjects
requiring powerful Fifth House and a permanent conflict
with other organised all-India services under whose
humiliating subordination these personnel have to suffer
despite the fact that they will have to work harder and
on more important subjects. With the basic qualifications
that qualify the native for this service, they could be
eligible for many other avenues of employment.
Many
business organizations welcome such bright professionals
with lucrative emoluments and attractive service
conditions. Even for the Indian Administrative and the
Indian Foreign Services the basic requirements for entry
is not so rigorous. Academic institutions provide
much helpful opportunities for the development of
intellectual qualities and specialised knowledge of the
subject which are' essential for the Indian Economic
Service. Such varying conditions would make the task
of the astrologer very difficult.
How can one advise
the suitability of an individual for this all India service
which has such rigorous and important basic conditions
Indian Economic Service
121
for a long-life job where the constituents feel miserable
as the years roll by ?
Despite the prospect of service which could enable
the personnel to reach the highest echelon of the
Government of India, may be at a much younger age
than other administrative services, and in many cases
international organisations are more inclined to recruit
members of this service than other generalists, it is one
of the most disliked services both by its constituents and
by those whom it serves: the affliction of the Third,
Sixth, and the Tenth Houses therefore must be an
essential feature of it.
An affliction of the Tenth House is also emphasized
by other conditions. It has been noted that a special
feature of this service has been the unhelpful attitude of
the cadre authorities. Those who manage the day to
day affairs of the service belong to another cadre which
looks to this service very unfavourably.
Recently some
improvements in this cadre management has been
attempted yet the basic hostility or unhelpful attitude of
those who are managing the service continues. As a
rule, they try to approach each individual case of the
Indian Economic Service personnel with a feeling of
animosity.
Even the fate of senior officers are decided
by junior officers who take their responsibilities not in a
spirit of helpfulness. Despite these handicaps, the
duties of Indian Economic Service officers are very hard.
The assignment to them is very specialised but such
specialisation which could help them rendering the service
effectively go against their own promotions and placements. Some of the officers have, however, fairly light
work. Out of turn promotions are quite possible which
gave the cadre authorities much hand in humiliating those
who are unable to curry favours with them. At each
Solve Your ProblemsAstroloeically
level, these officers have to appear before promotion
committees and be subjected to several rigorous tests of
academic nature at times unconnected with the work they
are performing, answer technical questions which they
have never handled, and prepare for several other
ordeals. Rules of seniority are often changed to suit
some of the candidates without any reference to others.
Those officers who have capacity to pull strings and have
effective "connections", they have better chances for
promotions and preferments There is no time bound
scale of promotions. These clearly indicate that the
Tenth House and the Ascendant should
not well
harmonise. The affliction of the Tenth House should be
prominent. Planets for intrigue as against the combinations of righteousness should be more prominent. On
these factors one will require to take an overall judgement before evaluating the possibility of someone
joining this service.
The conditions of the service must be reflected in
the horoscope of the individual aspiring to enter it. The
rigid technical qualifications require that final examination for taking the requisite academic degree for completing the necessary formality should bo successfully
completed : the same must be done at the right age; it
implies that there must be good Mercury connected with
economics and commerce. It should be related to she
Fifth House in an important way. The individual should
also have good combinations for the power of written
and vpcal expressions which assume the relation of
Mercury with Jupiter and with the Second House- And
above all, Rajo Vogas are also to be assumed without
which entry into such an all-India Service could not be
possible. All these indicate that Mercury, the Fourth,
the Fifth, and the Tenth Houses, must be powerful.
Indian Economic Service
123
Astrological texts have already emphasized the rules for
assessing the power of a house and a planet. These
rules will have to be applied in the present context.
But, it should be borne in mind that these are very
general conditions and are applicable to many other
professions as well where intelligence and good general
education are required.
The real crux of Indian Economic Service lies in the
presence of Raja Yogas and affliction of the Tenth House.
Unless good Raja yogas are present, the possibility of
such appointments is meagre. Only on the basis of
inherent strength of the chart, the status enjoined to
this service can be possible. But what is very important
is the examination of the future course of the life.
Invariably, every Indian Economic Service officers meets
serious blocks sometime in his career. So far one is
aware, there are very few officers of this service who
have risen satisfactorily to high positions, but in there
cases they enjoyed satisfactory number of combinations
and strength in their chart for becoming even the
Administrative officer, but for them the chances of such
rapid promotions in the Indian Administrative Service
did not occur so they joined the Indian Economic Service
to reach the high position but with delay and some difficulties. Such difficulties and handicaps which arise in
the career of an Indian Economic Service Officer could
be seen by the planetary directions, mahadasa, which
should indicate that during the course of the life some
serious difficult periods must occur, it is important to
note that in the case of Indian Economic Service
personnel, there must be some period in their working
life which show difficult service conditions.
As indicated above, there should also be some
combinations of Raja Droha— Enmity with the King, in
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the present case implying unsatisfactory relationship
with the boss or the cadre authorities. This is generally
concluded from the afflicted Sun or disturbed and discordant relationship between the Ascendant lord and
the Tenth House lord ; or the Ascendant lord and the
Sun, or there should be some affliction to the Sun by
bad placement in the Sixth, Eighth or the Twelfth House
or due to its association with Saturn, Ketu, or due to its
debilitation. Presence of Raja Droha is a necessary
condition at least for personnel entering the Indian
Economic Service as it is presently constituted. In case
the Ascendant or the Tenth lord is stronger than the
afflicted Sun, there would be the possibility of the
individual resigning from the service and taking up other
assignments.
It is surprising that the position of Saturn has been
very significant in all cases of important members of this
Service. It is not necessarily a question of exalted
Saturn which could be very rare and found only in
persons of certain age groups. The strength of Saturn
should be assessed according to various astrological
criteria already laid down by the seers for this purpose.
When powerful Saturn is present, the opportunities for
foreign assignments, international contacts and recognition of merit abroad are available which open up many
fruitful avenues for professional betterments.
The position can be summed up as follows : the
planetary positions for Indian Economic Service must
indicate : (i) powerful Raja Yoga, (ii) strong position of
the Sun and Mercury, (ill) powerful combinations for
wealth and official (governmental) status, (iv) affliction
of the Tenth House, and its lord in some way, (v) Raja
Droha and the afflicted Sun, (vi) powerful Saturn, and
(vii) uneven planetary directions (the periods ruled by
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125
different planets extending over the working duration of
the individual). Ifthe Tenth House and the Sun are not
significantly afflicted, and the Ascendant is strong, the
individual even if he initially joined the Indian Economic
Service would either have meteoric rise therein or will
resign to take up other brighter and more lucrative
profession. Generally, the chances are that he would
resign to take up some other assignment, but in Indian
Economic Service, there has to be some combination for
subordination to inferior and humiliating boss, or bad
service conditions in spite of fairly strong combinations
for high official status.
SOCIABILITY,
FRIENDSHIP AND
LOVE
Desire for sociability is innate in every individual.
Something abnormal exists in those who want to remain
isolated. The degree of sociability which depends upon
various factors is a measure of psychological happiness
one enjoys. Some of the characteristics of this quality
are fitness for companionship, ready willingness to
converse with others, not averse to society, communicativeness, desire for companionship, not stiff or formal.
From these one could clearly see that these are not all
cultivated qualities but astrologically one could decipher
many of them.
One who has an amiable disposition would have a
very pleasant Ascendant, as well as fourth and the
seventh houses. The eleventh house also must be
supporting. The nature of the first house is very
misleading in the sense that a strong Ascendant is not
necessarily an indicator of amiability.
Leo, Scorpio,
Capricorn and Aquarius signs are powerful signs which
give a personality of their own to the native, but their
sociability is not their strong point.
In their case, the
personal pride about their being special is so great that
the equality required in companionship or the abnegation
of their personality in social intercourse could not be
cultivated by them.
For these Ascendants, sociability
appears to be belittling their self because there is the
sense of pride and superiority which creates impediment
Sociability, Friendship and Love
127
in right communication. As far as Aries, Virgo and
Sagittarius are concerned, they are not unsocial but they
would like the other group to sustain the relationship.
To them, there is another world which absorbs them
more effectively though they have sympathetic regard for
their companions. But the best group for sociability is
that which has Taurus, Gemini or Pisces as the
Ascendant. They are genuinely social creatures.
Among the planets, Venus is the best which gives
the greatest support for sociability.
In Ascendant,
Venus gives a very amiable disposition but if placed in
the seventh, the personality becomes very charming so
much so that the sexual attraction of the person increases
tremendously. It becomes difficult for him or her to maintain balanced married relationship with the spouse. The
association of Venus and Mercury either alone or together
would make the person very sociable. The Moon and
Jupiter also have very strong influence on the sociability
of the person but in this case there is more of respectful
distance though
remaining sympathetic with the
companions.
Eenefics in fourth, seventh and eleventh are very
favourable for the sociability of the person. When the
favourable aspect of Jupiter or Venus falls on these
houses, the sociability of the person increases. But, the
ascendant lord and those houses connected with sociability should be free from the restrictive influence of
Saturn. Mars does not create adverse disposition, but
its impulsiveness sometimes makes the
reaction
inconsistent. In such a case, when the personality traits
of the person become familiar to any group, he becomes
likeable. As a matter of fact, such persons are more
liked as a friend than as mere companion. It is primarily so
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because of their intrinsic honesty and integrity "of
character.
Friendship is markedly different from the quality of
sociability. It is based on mutual respect and sympathy.
Though Leo, and Sagittarius are not very good mixers,
yet as friends they are superb. Once they give a promise,
they would keep it in thick and thin. They would not
necessarily wait for their friends to inform them of their
requirements, once they come to know that their friend
is in need of any specific assistance, they would try to
fulfil it. Their sincerity is of the highest order and their
capacity to help is also effective. They do not like
demonstration of their friendship ; their approach is
to help effectively. This is also one of the reasons why
they are averse of superficial social relationships which
appear as sociability. Aries ascendant as a friend has
many qualities of Leo, but not the capacity of doing the
same. Such persons are very eager to help but their
psychological limitations sometimes make them ineffective. They are well meaning and always sure support.
Gemini and Libra are more superficial and not always
sacrificing which is essential for friendly relationship.
Such persons are also not basically sympathetic; they
are calculative in their social relations. If other persons
are likely to help then the Gemini or Libra persons would
stick to them. The phrase "fair weather friendship" is
apt in their cases. There is marked difference between
Scorpio and Aries. Both can be effective provided their
emotional maturity is achieved and both of them, can be
dependable as far as they are capable. A marked difference between the two is that the Aries ascendant would
become reckless thus at times become a bull in the
china-shop whilst the Scorpio ascendant may become so
self-centred and cautious that the opportunity to help
Sociability, Friendship and Love
129
may slip away. Consequently, much misunderstanding
could arise among such friends.
When the friendship becomes intense among the two
sexes, it need not always result in marriages. But the
level of friendship could become so intense that the
relationship between the persons concerned is more
intimate than among the married partners. Such friendships have been well studied in Indian astrology and
special indicators have been suggested for them. As a
matter of fact, the Indian marriages as mentioned in
ancient scriptures were of several types all prognosticated on the basis of the Seventh House and its lord,
but the possibility of friendship developing into sexual
intimacy is signified by the Elventh House. For other
kinds of such relationships, however, the Third, Second,
as well as Fifth Houses are also considered relevant in
some cases. This kind of intimate relationship which
in modren times has been gaining much significance
requires very cautious approach.
It is certainly difficult to say when friendship
between two sexes could assume the phase of personal
intimacy but if there is some contact between the planets
in the Eleventh House and Ascendant, having some kind
of relationship with the lords of the Seventh and the
Eighth Houses, depending upon the nature of the planets
involved, there is every likelihood of some kind of extramarital relationship developing between two sexes.
Jataka Parijatam stated the possibility of sex relations
outside the married bond occurring in the horoscope
provided the planets in the Eleventh Bhava are strong
and predominantly friendly with the Ascendant.
In this
context, association of Eighth lord or the placement of
Venus or the Seventh House lord in Eighth House could
make the relationship clandestine. The same situation
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in relationship with the Twelfth House could make it
quite open and providing comfortable situation, specially
for the convenience of comfortable bed pleasure. Under
such conditions the fellows may even live together
without entering into any formal marriage relationship.
In the case of a woman with Taurus Ascendant, in
spite of the Jovian lordship of the Eleventh House which
was posited in the Tenth House, and Rahu placed in
Eleventh itself having the aspect of Saturn, a malefic,
and of Mars another malefic and lord of the Twelfth
House, with Mercury and Venus in the Seventh, she had
been living in close friendly intimacy with various
individuals. In another case, a male born with Gemini
Ascendant and Saturn the lord of the Eighth House,
along with Ketu placed in the
Eleventh having
fourth house aspect of Mars from its exalted position in
the Eighth House enabled the person to have intimate
friendship with very many girls of high class families. In
another case of Aquarius Ascendant female whose
Ascendant lord Saturn who also happened to be the
lord of the Twelfth House, placed in the Fifth House
fully aspected Jupiter placed in the Seventh House
which happened to be the lord of the Eleventh House
and it also aspected the Eleventh House fully under
which condition the girl lived in friendly Intimacy with a
person for whom she had tremendous love and
affection and continued the relationship for more than a
decade. In another case of a girl, who came from a very
respectable family, having Scorpio as the Ascendant with
lord of the Eleventh (Mercury), the lord of the Twelfth
(Venus) which also happened to be the lord of the
Seventh, and the lord of Ascendant Mars together in the
Third House having ninth aspect from Jupiter from the
Seventh House made the girl live with a man like a
Sociability, Friendship and Love
131
husband and wife for a large number of years when their
friendship broke away and they separated. Then she
started to live in such a relationship with several persons
together. These examples should be able to show that
there would be great possibility of friendly love-relations
under certain situations in which the Eleventh House and
its lord played an important role.
The astrological texts have given various other
combinations of sex relationship between intimate
friends. Ifthe lord of the Eleventh House is in conjunction with Venus occupying a malefic sign, the person
would not hesitate having sexual partnership without
formal marriage. Similar conditions may arise when the
lords of Second, Sixth, and the Seventh Houses occupy
the Ascendant and are associated with a malefic planet.
The association of the First and the Sixth Houses
with a malefic planet gives rise to similar tendency.
If
the lords of the Tenth, Second, and Seventh occupy
Tenth House, then also the person concerned may have
intimate relation with the other sex. The number of
friends from the opposite sex is quite large if the person
gets the combination of Jupiter, Mercury Or the Moon
and Venus in the Seventh House.
The sociability, friendship and love life of a person
can be determined by taking into account the Ascendant
as the prime mover and the disposition of its lord and
the sign belonging to this house. In association with
Fourth, Seventh, Eleventh, and the Second House, the
intensity of the friendship may transcend physical limit
and it may develop into sexual intimacy. When the friendship between two sexes transcends the physical limit
and results in intimacy without marriage, the touch of the
Seventh, Sixth, Eighth, Twelfth, and the Second with
association or aspect from malefics and some short of
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connection with Venus may be expected. In case such
astrological combinations exist, the individual should
examine the total nature of his life to ascertain
whether such combinations are present in order to trap
him in some kind of social or moral difficulties or they
are inconsequential. Often, their long-term implications
are not good specially because all these houses linked
with this question are related with general prosperity of
the person and fructification of the yoga on such lower
levels of manifestation denies him lasting prosperity and
comfortable living.
MARRIED
HAPPINESS
Married happiness is essential both for personal as
well as social harmony. The relationship between man
and woman is fundamental for the balanced personal
development, the elimination of physico-psychological
tension, and for the provision of amiable milieu for the
birth and growth of healthy children. The availability of
such an environment does not depend upon the efforts
of a single individual ; the prarabdhas of the individual,
the future progeny, as well as of the human society in
which the individuals are born, determine the conditions
to a great extent. The physical health, the psychological
make-up, the social traditions, family expectations, and
the group of taboos conjointly create the situation in
which the man and the woman have to play their role for
fusing in one another. The biological needs of the male
and the female are no less important than the emotional
cravings, intellectual aspirations and the spiritual thirsts
of the persons concerned.
Obviously such complex
forces cannot be identical in any two pe'rsons. Such an
identity is not even conducive to the growth and
development of the persons concerned. When different
types of personalities come in contact with one another,
there is the possibility of clash between them but it is
only in such fusions of different personalities that their
angularities are rubbed off and new aspects of growth
potential aroused.
Among married partners, the
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relationship being very intimate, there is always the
possibility of larger areas of one's life to come in
contrast, and therefore greater likelihood of differences.
In order to strike the fine balance between identity and
differences, understanding of one's make-up, the points
of differences, the challenges of social adjustment, the
need for personal compromises, and the necessity of
discharging one's personal, family, and social obligations, the individuals concerned have to exercise their
greatest ingenuity ; the adjustment and achievement of
mutual harmony without any feeling of subordination
depends upon immense understanding and effort. The
planetary forces have tremendous influence on this
aspect of life, probably much more than it is usually
recognised. Given the urge to achieve harmony, the
astrological knowledge and assistance in this regard,
could be of great help for personal growth and fulfillment
of one's destiny.
Each individual has in him the male and female
counterparts : biologically the composition of male and
female harmones determines the various sex impulses in
an individual.. Butthe balance of sex-harmones itself
does not decide the active or passive nature of the
person. The psychological complexities and sexual
abnormalities of the modern society complicate the
problem of mutual adjustment. But the task becomes
more difficult due to several other factors. For example,
deterioration in the health of the partner might
impede their satisfaction of the biological urge ; even if
the upsetting of the health is not permanent, duration of
it may be sufficiently long to cause the pain. It is also
sometimes noticed that the biological satisfaction is not
the villain of the piece, but inability to view life in a
mutually satisfactory manner causes serious friction
Married Happiness
135
between the partners. With many persons, marriage is
solemnised with some other end view, not necessarily
for the purpose of living and enjoying life together.
Occasionally persons of sheltered existence without
appreciating the full responsibilities of marriage enter
into the relationship unprepared to experience disappointment later on.
As there is no substitute for
actual living together, no prudential considerations
generally attempted in the contemporary (westernised)
society can protect the married relationship from going
to rocks.
The astrological counselling, provided the counselling is accepted with understanding and seriousness, to a
great extent throw light on the problems of marriage, the
possibility of achieving happiness, the kind of pitfalls to
be avoided and so on. Having considered the essential
features of a "fulfilling" married relationship, the
ancient Indian seers laid down several criteria which
they suggested should be examined before the relationship was solemnised. They thought the compatibility
. between the nakshatras in which the Moon of both the
partners was located determined to a great extent the
chances of a mutually satisfying married life. It was in
essence this purpose for which the horoscopes of the
prospective marriage partners were compared
and
"tallied". The degree of compatibility indicated the
level of happiness or "fulfillment" expected from the
relationship. A study of the characteristics of the
nakshatras or the lunar mansions could indicate the
importance of tallying of the horoscope. The quality of
life currents flowing through the various sheaths of the
personality between the man and the woman is not
merely of sexual nature, and the sexual satisfaction being'
merely biological in nature is not all that requires
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harmonisation. The disposition of nakshatras in which the
various planets in a chart are located to a great extent
indicated the life of the individual as it is going to be
unfolded. Unless the two charts had complementarity
or mutual strengthening potential, the initial infatuation
requires to be curbed. The married relationship requires
to be considered over a long duration consisting of many
rough and tumbles of life through which the partners
should have adequate strength to stick together for
mutual advantage from the soul's standpoint.
The second main consideration is to examine the
Ascendants of the two partners. The best relationship is
obtained if the two ascendants and specially their lords
are in angular relationships. The relationship between
Aries, Leo, Sagittarius, or between Taurus, Virgo and
Capricorn,or between Gemini, Libra, and Aquarius, or
between Cancer, Scorpio and Pisces could be mutually
supporting. It is no use delivering sermon on non-violence
when the husband is preparing to wage a war against the
enemy.Those who are possessed of intense biological urge
may not give much heed to deep esoteric philosophy on
chastity and celibacy. A person who is deeply entrenched
in materialistic aspirations would find happiness and
strength only from those who can assist him in that
sphere. The square relationships are conducive to
tension, whilst the Trikonsi.e., the fifth and ninth positions are strength giving, ifthe ascendant signs or the
ascendant lords are in sixth-eighth relationship, the
relationship between the persons should best be avoided.
The same rule applies in relation to the Moon and the
Sun. The Moon represents the emotional force and the
Sun the power of the Soul. In case these are not in
harmony, the long enduring
relationship becomes
difficult.
Married Happiness
137
Since marriage is conceived as a life-long journey,
an important aspect of the horoscopes to be considered
relates to the course of planetary phases in the life of the
two persons with a view to discovering the curve of life
to see that the misfortune of both the partners does not
occur at the same time. In case the charts of the
man and the woman are very well matched, but they are
such that at the same time both of them are going to
experience misfortune, such occurences would merely
intensify the trials of their life without any relieving
feature. The wife or the husband is generally considered as support during the periods of unhappiness. If
both of them are suffering their own ill luck, there
would be no one to console, encourage and guide the
other. If both of them fall ill together, who would give
them the medicine ? In the first flush of cupid's arrow,
this warning seems non-consequential and the young
dreamy youngmen and women think that the two weary
travellers might sympathetically share one another's
plight, but wisdom forewarns that the avoidance of such
an eventuality is prudential. Generally speaking, however, it is suggested that the prospective partners should
have their periods of misfortune, if at all such have to be
confronted, spread out in such a way that they cancel
one another.
When two persons want to get married, their chief
objective is to provide pleasure and happiness to the
other person. This can be possible when they are able
to work together and be creative which give them a
sense of satisfaction. As the ancient house-holders
thought chiefly ofthe physical plane existence, they
attached greatest importance to progeny. But in modern
times, the couples have many diverse avenues of creative
activities.
One should endeavour to see that the
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impediments to creativity in one sphere is counteracted
by support to the same in an another area. If the ascending node of the Moon is located in the fifth house of the
dne and Mars aspects the same house in the other, there
is very little likelihood that they would mutually succeed
in having a creative life. The cruel disposition of Saturn
to the same house should be counteracted by the
favourable Jovian support in the other. Unless the
creative activities, whether intellectual or physical (by
way of begetting children) are indicated, there is always
some apprehension of the marriage going to barren landThe greatest precaution in the Indian society is with
regard to longevity. Widowhood is considered a severe
curse. All attempts are made to avoid the possibility of
this occurrence. Generally, when such a combination
which forebodes widowhood is present in the horoscope
of a girl, stronger widower combination is looked for in
the chart of the boy before the marriage is decided.
This is on the assumption that it would enfeeble the
effect of the combination of the planets in the girl's
horoscope. Three main factors are avoided in this
regard. Any combination or association between the
lord of the seventh house and the eighth house, specially
the placement of the seventh lord in the eighth house,
is considered inauspicious. There is also a possibility
that the position of the week seventh lord in the cruel
eighth house would result in pre-6r extra-marital
relationship under some mysterious (unhappy) circumstances which would taint the psyche of the girl so
adversely that happiness in married life would be denied
to a considerable extent. Secondly, the association
either by location or by aspect of Mars with the Seventh
or the Eighth House in the girl's horoscope would
endanger the life of her partner or would create
Married Happiness
139
such situations that marital act under harmonious
circumstances would be denied to the girl.
Generally
speaking, the girl would suffer sorrow on this account
for a long time. Thirdly, the association of Sun, Saturn,
or Rahu, with or without the Moon and Venus, in the
Seventh House would lead to marital unhappiness.
These are some of the general conditions which
must be avoided but it may not be possible to avoid such
occurrences in all the cases. If some one has to select
a girl or a boy for marriage purpose, this kind of selection
could be attempted, but if the chart belongs to oneself,
then one cannot do much about it excepting meeting
the situation with stoicism. There are certain conditions
whose knowledge however might enable the person
concerned to fence oneself against any untoward event.
In this regard, there are a few combinations which could
warn the girl to take extra precaution.
For example, when there is any association 6f Mars
with Venus specially if the latter is connected with the
Seventh House or its lord, there is every likelihood that
the female would be taken up by surprise and seduced.
This can happen prior to actual wedlock or even afterwards. Such a situation does not necessarily destory
the marriage but even if the person seducing the girl
becomes the husband he does not enjoy her respect,
though the girl might still enjoy the relationship.
Similarly, if the Moon in a girl's horoscope is aspected
by Saturn, the love between the husband and the wife
does not remain lasting. Either there could be widowhood, or divorce, or merely living together and even
accepting the responsibilities of married life but the love
between the wife and the husband does not exist for
long. The wife either becomes frigid or is incapable of
providing sexual warmth to her husband as a result of
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which the husband either functions merely dutifully or
look aside for sexual warmth. There is a very unusual
combination which usually is expected to give much
marital pleasure, but in actual life it gives entirely a
different result. If in the case of a female, the Seventh
House is connected with Venus, and/Jupiter is associated
with Venus, then the husband and the wife have strong
antagonistic feelings towards one another.
There is
ordinarily something lacking in their married relationship.
A kind of disillusionment grows among them ; this either
leads to divorce or to complete detachment from one
another though from the world's viewpoint the both may
look "respectful". The placement of Jupiter or of the
Sun in the Seventh House is also not considered very
desirable for a girl. But the aspect of Jupiter on the
Seventh House or on its lord is always very auspicious ;
as the touch of Saturn with the Seventh House or with
its lord always brings about some unconventionality in
the marriage. Similarly the aspect of Jupiter always
protects and gives respectability to the marriage.
The astrological factors have to be recognised. If
they cannot be avoided or one should be prepared to
face them stoically as 'karmic' situations. In order to
exhaust their restricting influence, it is better for the
individuals to go through the trying experiences and
harmonise themselves with the inevitable. In this way,
they could pave the way for a more harmonious future
and a healthy life in present without introducing much
bitterness in the existing relationships.
MARRIAGE AND MOTHERHOOD
Those who are familiar with Stri Jataka by eminent
late B. Suryanarain Rao, would recall his famous statement : "The highest appointments in religion are given
to the ladies in preference to males. Brahma, Vishnu
and Maheswara, came after their spouses for respect and
worship".
The sublime position we give to the ladies because
they conceived future generations and made the course
of human evolution progress according to the stipulated
course of the stars, "the operation of the orbs from
whom we do exist and cease to be". To consider men
and women as equal partners is the Indian way of
life ; woe to the persons who consider that the Indian
females are fetterred to domestic chores of childbirth and
family maintenance and as such they are unable to discharge their legitimate responsibilities in social affair.
In the life of a woman, love making and bringing
forth life, either in the shape of monthly menstrual flow
of blood or living human entities in the form of children,
are very important. Venus and Mars, connected with
marriage, sex relations and the like are therefore very
vital in the life of a female. The importance of Venus
and Mars in the present context has been well emphasized by Dr. B. V. Raman as follows :
"The inter-relations between the planetary and
stellar positions and the sentiments of men and
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women are very intimate. Apart from the other
astrological considerations. Mars and Venus are to
be carefully considered. It cannot be a coincidence
that divorce, separation and crimes of passion
increase whenever there is a conjunction of Venus
and Mars in the heavens, especially when the constellations involved are those of malefic planets.
The Venus-Mars configuration could of course be
one of the contributing factors. Children born when
there is a Venus-Mars conjunction should be brought
up in a disciplined manner and should be made to
avoid dissipating habits of immediate pleasure. The
adverse effects of the conjunction could be made to
express through constructive channels if Jupiter
aspects the combination or is in quadrant therefrom".!
The above quotation shows to a great extent the
essential features of a women, the functions of married
partner and the possibility of avoiding the adverse
planetary influences by properly generating the countervailing forces.
The first question which arises in the case of female
horoscopy is therefore related to the feminine nature of
the person. It is said that even signs are feminine and the
Odd signs are masculine. "If the birth Moon or Chandra
falls in even signs, the girl will have feminine characteristics. If they have beneficial aspects or conjunctions,
the female will be beautiful, will have ornaments, and
will be respected. Ifthe Lagna, or the Ascendant, and
the Moon fall in odd signs, the female would be
masculine in character, appearance and temperament,
would have bad character and would be sinful ; if these
1.
The Astrological Magazine Bangaioie. July, 1974.
Marriage and Motherhood
143
two, the Ascendant and the Moon are combined with
or aspected by cruel planets, her character would be bad
and sinful". Examining these pointers in detail, one
finds that Scorpio and Capricorn, though being even signs
yet would not be helpful in generating beneficial
feminine qualities, whilst Libra and Sagittarius in spite
of being odd signs could be very desirable for females.
Furthermore, the touch of positive planets such as the
Sun, Mars, and the concretising self-centred planet
Saturn, or of the karmic planets such as Rahu and Ketu
which specialise in bringing out the forces of karmic
retribution, are not conducive to the tender sensitivity of
a lady-like personality.
In feminine horoscopes, the
impact of Thrimsamsa, which means 1/30th of a sign or
one degree, is great but this is only another method of
assessing the quality of a planet or a sign as such, and
thus the basic problem remains to find out the temperament of the individual concerned. Even if born in a
female body, if the temperament of the person and the
physical sex difference are not in harmony with each
other, that is, if the individual has got a female body but
male temperament, then there would be much disharmony
in her life. When born in a female body, if the nature
is different, that is, if it is un-female-like, the person
would suffer from inner contradictions and the whole
life of the person would suffer from the condition of
doing or wanting to do something for which the body is
not given the necessary vitality. For discharging the
responsibilities entrusted to a female by her dharma, it
is necessary to have the planets like the Moon and the
signs which are passive so that the positive male planets
are harmoniously, without any psycho-physical distortions, reflected on it their forces for generating fresh
life. As a result of this contradiction of psyche being at
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variance with the body constitution, we often find that
the so-called positive or male qualities in a person born
in a female body succeed in obtaining professional
opportunities requiring such temperament and intellectual
appropriateness, but the lack of passive or feminine
virtues in them which are unlikely to exist may make
their family or domestic life unhappy and ill-adjusted
unless their life partners are also such as to have male
body with female temperament.
The second question to ask in the present context is
the state of happiness or harmony in married life. This is
the area of investigation in which the Indian astrological
system has special contributions to make. Marriage is
a necessary step, rather an important step in making the
individual socially happy and well adjusted by making
the concerned persons maritally happy. Those who are
maritally well adjusted and happy often make themselves
socially useful citizens. In married relations, it should
be recognised that any two individuals specially when
meet together as marriage partners evolve their own
life patterns though some areas of their life events
have to be coincident. The coinciding portions are not
necessarily identical, rather they have to be mutually
supplementing and satisfying, apart from sexual
compatibility and adjustment. The horoscopic tallying
of the prospective marriage partners is intended to show
whether both the partners would be matually helpful to
each other and as such whether there is any possibility
of both of them having their life journies together. In
this sojourn it is not merely the sexual compatibility that
counts though itmay be at the initial stages a major
factor. The youthful infatuation does not last long and
other facets of personality come into fore for development and these can be better comprehended on the
Marriage and Motherhood
145
basis of astrological prognostications. The basic nature
of the partners, namely, da/V/'cthat is, those who have
angellic or divine nature, manushic. that is, those who
have human qualities, and rakshasic, that is, devilish in
nature; YoniKutawhich reveal sexual compatibility;
and the health compatibility as revealed by vata (windy),
pitta (billious) and sleshma (phlegmatic) constitutions
are merely external characteristics on the basis of which
the future current of events has to be imposed. The
various methods and considerations needed for tallying
the horoscopes are attempts to evaluate the future
possibilities of soul's evolution in togetherness.
The ability of the person to carry on relationship
with the other person depends upon the nature and
disposition of the Seventh House. The famous Ku/a
dosha under which the placement of Mars in several
houses such as Twelfth, Ascendant, Fourth, Seventh
and the Eighth, under certain special circumstances
merely shows that the person would not be able to have
positive-negative, or active-passive harmony with anyone. The disruption could occur because of ill-health,
separation, death, or any other such causes of the
spouse. The§© are merely milestones which are specially
important for traditional women.
In those cases where
begetting children and raising of the family and looking
after its welfare are the ideal, the above mentioned
considerations are important, but for those who want to
relinquish their traditional ideals or chastity, family
welfare. But want to jump in political or politicalised
social service lines, the approach to marriage partnership
has to be quite different.
The third important question often enquired in the
present context is related to progeny.
In the Indian
society, begetting children is still considered the
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Solve Your Problems Astrologically
greatest responsibility and the .highest fulfillment of
one's life's mission. The Fifth House is connected with
progeny.
The type of children one would get and
whether happiness could be derived from them should be
determined on the disposition of this house. This aspect
of female horoscopy is very important because it is the
central direction of the woman's life. Unless they are
able to beget children, the very purpose of their female
incarnation is unfulfilled. Association in any form with
malafics is conducive to destruction of progeny. Here
the general rule is beset with many difficulties. Only on
the realisation of the goal of one's life the significance
and nature of children can be determined. Moreover,
the basic difficulty in this regard arises from the fact
that the fifth is also the house of creativity. Only when
the female is functioning on the physical plane that the
birth of a baby or its destruction could be signified by
the disposition of this house.
!n case the lady is operating more on intellectual level, as is generally the caset
in modern age, or when she is more interested in her
own sensual gratification, instead of fulfilling her social
or divine obligations, the birth of a physical child is
generally avoided, and it does not have the fame importance. Even for the politically motivated women, often
though not always, birth of a baby is more a drawback
than a help. Unless the astrologer could assess the
general psychological make-up of the female concerned,
her role as a mother and a wife could not be rightly
assessed and fruitful guidance provided.
For divining the rightful obligations of a mother,
the astrologer can very well begin by considering the
disposition of the Ascendant, the Fourth House and the
Seventh House. It is not without much significance that
the Indian goddesses are also mothers. They are also
Marriage and Motherhood
147.
portrayed as full-bodied beautiful forms of females.
Their breasts are well developed signifying that they are
full of motherly milk in order to nourish and.sustain their
(numerous) children. Their general appearance is fleshy,
fair, graceful (not exotic and voluptuous) which signified
that their body did not suffer any karmic drawback and
they were given such bodies which could be aspired by
any one for imparting motherly love and affection ; no
child could feel a sense of shame in being begotten by
such graceful goddesses. The female incarnation requires
that their buttocks should- be well developed in order
to carry the child in the womb successfully without any.
difficulty. The Ascendant's disposition would be concerned with general physiological make up of the person,
and the Fourth Flouse would indicate the capacity of the
mother to provide nourishing milk and caressing love
and affection to the'child. The Seventh Flouse, apart
from indicating the conjugal relationship with the
husband could also reveal the physical capability of
bearing the child.
The most'important planets connected with motherhood are Jupiter and Moon. When the Ascendant is
occupied by Jupiter and the Fourth Flouse by the Moon
while Mercury is in the Fifth Flouse, the combination
would show good effect as far as progeny is concerned.
The relationship between the mother and the child would
be strengthening to each other : the home life would be
peaceful, mother would be extremely generous and
sensitive to the requirements of the child and the child
himself would be very intelligent. When the Fifth Flouse
is afflicted, that is the most unhappy experience for the
mother. Ifthere is an aspect of weak Mars on the Fifth
Flouse, there would be either an abortion, or a Caesarean
birth. Rahu in the Fifth Flouse often mystifies the birth ;
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Solve Your Problems Astrologically
often for months the mother feels that she is carrying a
baby which later on turns out to be something else.
With Ketu there, the possibility of still birth is great. The
aspect of Saturn leads to some kind of pathological
symptoms, often creating some structural deficiency
whereby the childbearing capacity of the mother is
seriously affected.
It is important to note that the
placement of Jupiter in the Fifth House is not considered
very auspicious.
When the lord of the Fifth House is placed in the
Sixth House, there would not be any pleasure derived
from the children. The lord of the Sixth in the Fifth
House also is not very desirable. When the lord of the
Fifth House is placed in the Eighth House, the health of
the children would be in jeopardy. The lord of the Fifth
in the Tenth House would cause the mother to struggle
very hard for establishing the child well in life and the
success achieved in this regard would not be commensurate with the effort.
The above considerations however would very much
get modified if certain special combinations are present.
For example, if for the Libra ascendant, there is Mars in
the Fifth House and its lord is in the Fourth leading to
Sasa Yoga while Moon aspects Mars from the Eleventh
House; under these conditions, there would be no death,
abortion orCesaerian birth, rather the Motherhood would
be blessed with tremendous energy and there would
be many issues. In another case, for example, with
Aries Ascendant, retrograde Saturn in the Fifth House
aspected by Jupiter from the Sagittarius sign placed
along with Sun, (the lord of the Fifth House) and with
Venus, (the lord of the Seventh House but not combust
with the Sun) did not give any birth-time difficulties.
The lady got two baby boys without any difficulty. This
Marriage and Motherhood
149
kind of Jupitarian protective aspect is of immense value.
However, Jupiter can sometime be ineffective if by itself
it is not strong and other adverse factors are very strong.
Take another example : the Ascendant Libra, the Fifth
House posited by Sun, Venus (which is combust), and
Mercury, the Lord of the Fifth House Saturn posited in
the Sixth House and powerfully aspected by Mars, the
retrograde Jupiter which also happens to be the lord of
the Sixth House aspects the Fifth House. As the Ascendant lord Venus is combust, the lord of the Fifth House
is in the Sixth House, and the Seventh House suffers
from Papa-Kartri by being flanked by Saturn in the Sixth
and Rahu in the Eighth House, the lady has been singularly unhappy as far as her domestic life and issues are
concerned. People have even expressed serious doubt
whether she had the necessary physical ability to
conceive which was further reinforced by the fact that
Mercury is in the Saturn's House (both not very conducive
for child birth), Jupiter is in Sun's House when the Sun
itself is in Saturn's House having burnt Venus, the lord of
ladies' affairs, and Mars decapacitated by the full aspect
of Saturn which is much strengthened in its negative
aspect by the aspect of Mars, thereby bestowing much
adverse effect to the lady. This type of planetary combinations, every woman would like to avoid. This shows
that Jupiter, unless well disposed of, becomes ineffective
in protective the progeny. As a matter of fact, such
combinations do not show the capacity to produce.
Unless the lady has the capacity to produce, and adverse
aspect of negative planets are not very powerful, then
only the protective cover of Jupiter can be beneficial
and effective.
The above shows that there cannot be any general
rule as far as the question of motherhood and progeny
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are concerned, in this connection, apart from the
general configuration of the planets, the significance of
different yogas and their relative importance must be
carefully assessed before pronouncing any final conclusion. In this regard, it is necessary at first to distinguish
between male-female and female-female type of women.
The category with male-female characteristics includes
those women who are born in the body of a female but
they function like a male, their approach to life and
station therein induce them to take those functions
which are generally discharged by a male. These are
the ladies who take male professions, temperamentally
adapted to administrative, police, diplomatic and out-ofdoor social works at the neglect of their own family life.
In the modern world the number of such women are
increasing. These women have predominantly male
characteristics and more appropriately they should be
treated differently, more like males rather than as females.
But even in their cases, there could be certain
physical considerations. These factors arise from the
fact that their physical organs are different from
male organs. The most important consideration in this
regard relates to menstrual flow, about which the
classical texts have indicated various combinations
signifying the state of their future marital life. Professor
B. Suryanarain Rao stated that
"For a woman, we have to take into consideration
three important Lagnas, namely, Janma Lagna or the
ascendant at birth, the Lagna for the first appearance
of the menses in her and the Lagna or the sign in
which she had the first sexual contact with the man,
be he, her husband or lover or raper. All the astrological writers in Sanskrit have attached the greatest
importance to the appearance of the first menses in
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151
a girl, so much so that not only have they explained
the influences of the constellations, signs, planets,
lunar and solar days, special occasions and appearance of phenomena, eclipses, omens, but they have
also elaborately explained about the direction, the
place, the cloth, the time, the number of drops of
menstrual fluid which has come out, and also about
weekdays, yoga, karanas and other peculiarities
connected with the appearance of the first menses".2
This and other considerations relating to diseases
pertaining to female internal and external organs would
be common to both types of women. But the femalefemale would have the prime importance of the Seventh,
the Fifth, and the Eighth Houses which should be
examined in this context. - If these houses are well
fortified, happiness could be prophesied; otherwise,
they should turn their gaze to the special planetary
disposition and try to propitiate those planets. Only on
such a reorientation in their mental attitude the women
cursed by planets could expect their happiness and peace;
peace and consolation more than happiness in their life.
Care and affection for their children are the prime
concern of female-female women, whereas for other
categories, care and affection of children do not take
primary importance ; they have other values and targets
in life. Their happiness depends on the fulfillment of
those objectives.
2. Strijatakaor Female Horoscopy, Professor B. Suryanarain1
Rao, Raman Publications, Bangalore, 1948, pp. 77-78.
CONCERNING
PSYCHOLOGICAL TENSION
Mental affliction is a preserve of specialized medical
students ; the astrologers are not very much welcome in
this precinct. Only when the victim finds that the doctor
has been dodging him for sometime that he desires to
know whether there is an end to his impasse. The disease
has such a wide spectrum of affliction that the modern
astrologers if they are unaware of the dichotomy used by
medical practitioners would find themselves in cul-desac : the ancient seers did not give details of such disorders. Compared to the vast amount of literature
available on other aspects of human problems, the
ancient astrological savants gave very little attention to
this subject ; probably because the people in ancient
times lived a more healthy life, in obedience to the laws
of nature, that only occasionally karmic influencesinfluences which were due to their past abnormal and
unethical lapses-created such difficulties as insanity,
insomnia and the like. But in modern times, the psychologists do not concern themselves only with these two
mental afflictions but with many more. The stress of
living has increased so much that the individuals, almost
of all ages, suffer from a wide variety of mental diseases
whose genesis even eludes trained neurologists or
psychopaths.
A basic understanding of astrological principles might
even establish a closer rapport between the astrologer
Concerning Psychological Tension
(53
and the psychopath which could be of immense
value to the patients but the common ground between
the two has not yet been established. The interest shown
by Car! Jung in this context has been exemplary but
others have shied away. In some countries a few psychologists have been showing interest in this approach but
they do not possess the basic requisite for this kind of
synthesis. The Transpersonal School of Astrologers have
been attempting to work out some kind of common
ground between the two but these efforts are yet at very
initial stages. Unless much more ground-work is done,
a synthetic approach between the two, of Which Carl
Jung could be considered a precursor in a practical way,
would take much time. But when it takes place it would
be an immensely fruitful approach to life and its varied
complex psychological problems.
It is a pity that the modern scientists of several
disciplines very glibly desire to test the authenticity of
astrological predictions without subjecting themselves
to such critical scrutiny. To discredit astrology is their
aim because they themselves are very shaky about their
method of approach. Now, even the scientific laws so
called, are considered merely hypotheses without claiming absolute certainty about them. In several areas
of consideration, astrology has in the modern times,
demonstrated its surprising accuracy. As a result of
these accurate-predictions, there is however arising now
some, though still very little, openness to astrological
principles.
In modern times, there are many psychologists of
international repute who have testified to the accuracy
6f astrological predictions and the possibility of mobilising the astrological assistance in diagnosing and treating mental ailments.
Astrologers have claimed that
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Solve Your Problems Astrologlcally
astrology is a fact in nature because it is based on two
fundamental natural laws, namely, the law of action and
reaction known as the Law of Karma, and the Law of
Reincarnation which emphasized the ego taking various
births after the decay of its physical body known as
death. Many difficulties during the course of human
life specially of fundamental nature are related to karmic
problems and unless they are so recognised, their cure is
not permanent. Some psychologists have recognised that
but not all of them have done so. I remember late Mrs
Phoebe Bendit, a famous British clairvoyant psychopath
once telling us that she was questioned by Dr. Carl C
Jung at the time of her admission as an apprentice
under him as to her belief in reincarnation. On her
indicating that she did not believe it but knew, as she
Was herself a clairvoyant, that to be a fact in life, she
was readily accepted by the great psychopath.
This approach to mental disorder relating the
present of affliction to events in previous lives, which
is mirrored in one's natal chart, is generally neglected by
the modern psychologists which to a great extent, has
thwarted the progress towards a better mental health
cure. It would be an interesting study to find out
as to how many of the modern psychologists and neurologists believe in the two fundamental laws of nature
dealing with human life basically ; if they did not do so,
how do they expect that the illness' originating in
previous births and so much intricately woven in the lifestyle of the present incarnation could be cured by a few
pills I Astrological assistance in this regard could be of
great help, and that is why Edgar Cassey proved so
marvellous in his approaches to curing physical and
mental illnesses of his patients.
Concerning Psychological Tension
155
Before the relationship between astrological disposition of natal chart and mental illness is established,
it is necessary to understand the nature and scope of
mental disorder. Astrological diagnosis is based upon
symptoms of the malady, and without a clear comprehension of these characteristics of the disease it would
be unscientific to provide astrological support to the
patient. At present., there are so many diseases included
under the broad category of mental disorder that the
psychologists would find it rather impossible to find out
a single sane individual. Astrologically, every individual
is bestowed with his individual uniqueness, as such no
abnormal insanity is associated with a common man.
Psychologically, mental deficiencies or retardation may
imply lack of powers associated with normal intellectual
development resulting in inability of the individual to
function adequately in everyday life. This has reference
to inadequacy in normal growth and development of the
mind principle: In fact, the full and perfect development
of the mind principle in an individual can take place
when he is extremely and ruthlessly crystalline in nature,
but in actual practice every human being has his
deficiencies.
So when we want to enquire into the abnormality of
the person, we do not wish to discover the degree of
intelligence of the person ; what we want to know is the
knots, mal-functioning of this aspect of his life. Such
mai-functionings can be of various kinds ; they can
manifest in the form of insanity where the symptoms are
acute ; they can express themselves in severe neurosis
as well. Psycho-neurosis is an emotional disorder in
which feelings of anxiety, obessional thoughts, compulsive acts, and physical complaints without objective
evidence of disease in various patients dominate the
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Solve Your Problems Astrologically
personality. Such mal-functioning of the emotionalmental structure of the human personality may emphasize
the emotional character of the neurotic illness. The
absence of physical or objective evidence suggests that
the illness is caused at first in the invisible dimensions
of the personality which later on descends to the
physical or objective conditions of life. From it one
could clearly see that the astrological houses such as the
Eighth and the Twelfth must be related to this kind of
illness. Because this kind of illness is connected with
the psyche of the person leading ultimately to the
physical conditions, such ailments are known as psychosomatic which for astrological diagnostic purposes must
be related to the Moon and the Fourth Flouse. Insanity
is a condition very difficult to describe ; brain disorder
which is a physical symptom of the disease is merely one
aspect of it ; the others are lunacy, craziness, maniacal
behaviour ; such outword expressions ^are generally
considered foolish, irrational, mad, etc., and for assessing their relationship with the various planets one has to
consider the intelligence of the person as evident from
the Fifth Flouse disposition and the position of the Sun.
To go deeper into their causation, one has to understand that insanity may have a physical origin arising
from damages in the brain cells, or it may have a
psychological cause due to mal-functioning of the
psyche of the person. In the former case, it is the First
Flouse representing head, brain and thinking portion of
the body which has to be considered ; Mars connected
with blood circulation and nerves may be enquired into
in the present context. In the latter case, it is the
condition of the Moon which is significant.
Various other kinds of mental
afflictions like
phobias, fear complexes and obsessions which are milder
Concerning Psychological Tension
157
forms of personality imbalances are also included in this
category of illness ; they are mainly mental in origin.
Under the impact of Sigmund Freud, most of the mental
disorders have been argued to be sexual in origin ; he
stresses the importance of sexual imbalance, perversions
and other shortcomings. These sexual characteristics
under'certain conditions express themselves in difficult
mental aberrations. Several psychologists have not
accepted the Freudian theory, but that is not the point
we are discussing ; it is sufficient to indicate that many
mental disorders are sexual in origin. Freud meticulously
inquired into mental aberrations and showed that many
of them definitely had sex disorders as the basis. Thus
in astrological predictions, importance of sex draws
attention to Venus, and afflictions of this planet should
warn the astrologer to look for intensity of the affliction
to predict serious mental disorder or just tolerable
sexual digression.
From the above, it is apparent that the mental
disorder have relations with brain and head, emotional
nature of the person and general sensitivity, mental
make-up and the thinking principle of the individual,
nervous system, and sexual urges and distortions in the
same
Many mental disorders arise from unknown
causes, and what some psychologists have considered
as invasion from external mental stuff should also be
acknowledged. These suggest that in predicting mental
disorders, one must carefully examine the First. Flouse
and Mars, the Fourth Flouse and the Moon, the Sixth
Flouse for general susceptibility to diseases, the Sun for
mental make-up and the general disposition of the Fifth
Flouse ; Venus and the Seventh Flouse also are
important ; for invasion from the world of the invisibles
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Solve Your Problems Astrologically
one must direct one's attention to the Eighth House and
the Twelfth House.
The classical texts have not specified the planets in
this way but they have very ably emphasized the importance of these planets and houses in predicting mental
disorders. Afflictions are either due to inherent .weaknesses of the planets, or due to their adverse placements
as in the Sixth, Eighth, or in the Twelfth House, or due to
aspects or associations of malefics like Rahu, Ketu,
Saturn and the weak Moon. The planets like Rahu,
Ketu, and Saturn are so much related to karmic diseases
that for serious malignant nature of the malady, one has
to look into their position. Other planets could give the
temporary afflictions.
Among the various classical texts, many combinations have been given to indicate mental disorder
but the most direct reference one gets is from
Dr. B. V. Raman which could be applied to differing
conditions. He clearly lays down that Aries, the Sun
and the Ascendant are connected intimately with brain
disorders ; he also emphasized that the weak Moon in the
Twelfth Bhava specially in conjunction with Saturn
would lead one to insanity.
For this kind of disorder
one has to look to the disposition of the Moon. As far
as the nervous basis of the disease is concerned, there
has to be some relation of the adverse type with
Ascendant and
Mercury.
While indicating these.
Dr. B. V. Raman has also stressed that each sign of the
zodiac represents a certain part of the human body and
the diseases peculiar to it and each planet also indicates
certain types of diseases. On the basis of this general
principle, one superimposes what has been stated earlier.
In that case, diseases of the brain must relate to Aries,
Ascendant, and the Sun with the Sixth House ; nervous
Concerning Psychological Tension
159
disorder is related to Ascendant,
Mercury and the
Sixth House. The views enunciated by Dr. B. V. Raman
lead us to think that brain disorder must be clearly
specified as well as its causation identified with the
basic principles and planets connected with such
maladies.
On this line of enquiry, one finds that one of the
ancient astrological texts, namely Brihat Jataka, has laid
down that the placement of Moon in Ascendant would
cause insanity ; if the Ascendant is afflicted with weak
Moon, then the emotional nature of the individual becomes psychopathic and there could be instability in the
personality make-up of the person. Any other weakness
could affect him under such conditions very easily. The
relationship between the Moon and Rahu while maleftcs
are present in the Fifth and the Ninth Bhavas makes the
person very susceptible to influences from the invisible
regions ; the sensitivity to goblins and such other
entities have been stated to be possible under such
conditions. In the Eighth House, the Moon could make
the person fickle-minded. From these it is apparent
that the mind is intimately connected with the Moon
and its association with maiefics and in inauspicious
houses such as the Sixth, Eighth and the Twelfth
would create mental unhappiness for the person, Uttara
Kalamrita very much emphasized the importance of
houses like the Sixth, the Seventh and the Twelfth but
the significance of Rahu in creating sexual abnormality
has also been pointed out.
An exhaustive treatment of mental disorder has been
made in Jataka Parijata.
It is important to note that the
combinations indicating the importance of three planets
in depression only suggest the general instability of the
personality. Three planets or as a matter of fact, large
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Solve Your Problems Astrologically
number of planets in weaknesses should forewarn the
astrologer to look for indications of a psychopathic
personality. This does not necessarily lead to mental
aberrations but it only suggests that the native might be
susceptible to such afflictions. Several other combinations have also been mentioned in this text, which
any reader can conveniently referto, but the essential
feature of these combinations is to suggest that mental
instability or abnormality is primarily a function of the
weak Moon, Saturn, Mars, the Sun and Rahu specially
due to their association with the Twelfth,
Eighth,
, Seventh, Sixth, Fifth and the Fourth Houses* Obviously,
these Bhavas are the repositories of those principles
which go to influence the creative aspects of the individual as well as the influences on him from the nonphysical realm of existence. In order to understand the
propensity to mental affliction one has to go deeper in
the very constitution of the personality of the native and
the basic strength or weakness of the horoscope. It
would be only on the basis of the totality of the
horoscopic influence and composition that the questions
relating to mental disorders should be tackled. Much
sure predictions are possible only by working out the
detailed relationship in any specific horoscope.
In the end, a word of caution. On occasion, one
comes across very powerful personalities finding themselves on the psychiatric chair. The writer has come
across an individual with a brilliant international record
of scholarship often finding himself on the psychiatric
chair forthe astrological reason that his Sun was very
strong but with some affliction of Saturn. In another
case, affliction of Moon with Rahu made the person
maniac and suicidal. On several occasions? one would
find presence of Rahu in the Twelfth House making the
Concerning Psychological Tension
161
person lonely and depressive. Whenever a person has
serious affliction of Ascendant, that is of the First Flouse,
specially when Mercury is involved in it, the person is
not susceptible to any friendly advice ; he would do
exactly what he thinks right and this feeling of his being
right is sometimes so much oft the mark that the lunatic
asylum seems to be the right place for him. But, as a
general rule, it should be stated that the mental disorder
is that aspect of human personality and his inner life
which has deep karmic relationship with earlier incarnations.
INDICATIONS OF PHYSICAL ILLNESS
Unless the cosmic forces energising the human
individual is harmoniously absorbed and rightly disseminated,
it is extremely difficult to maintain a healthy body. But
the stress and strain of modern life is not very helpful
for such a natural life-style. Apart from problems arising
in everyday common existence, the demand of professional hazards, psychological insecurity aroused due to
emotional, economical, and law and order problems is so
great that an ordinary human individual often finds himself much less than the challenge facing him. Some of
the sufferings are results of the modern civilisation which
every one will have to bear collectively, but there are
many maladies whose germs were implanted in the past
the fruition of which one experienced ih the present
incarnation. Many of the diseases to which an individual is exposed at different periods of his life are
enduring, some of them leave when they have sufficiently
tried the afflicted person, others become part of his self
itself. Some diseases are contacted during the course
of one's life whilst there are others which accompany
the ego at the time of his birth itself. Whatever the
nature of ailment, the planetary disposition as revealed
by the horoscope of the person should throw considerable light enabling the individual to cope with the situation effectively. The ancient rules of forecasting human
diseases will have in the modern times to be considerably
adjusted in the light of the contemporary conditions.
Indications of Physical Illness
163
The growing number of patients at the psychological
clinics clearly demonstrates that the life-style of the
modern man has moved from the physical level to-the
psychic or the psychological level. Presently, the modern
man is more concerned about his emotional or psychological welfare than the physical one. The progress in
medical science has almost controlled most of the
physical maladies. Management of such diseases is quite
easy and within the reach of most of the persons, but the
psychological ailments are varied and still in the exploratory stage.
Psycho-somatic diseases discussed by
Sigmund Freud, Alfred Adler, Carl 0 Jung, and more
recently by Abraham Maslow, and the spiritual factors in
health and diseases investigated clairvoyantly by Edgar
Cassey, Phoebe Bendit, and Geoffrey Hodson have
shown that the modern medical science has much to
learn from so far unrecognised systems of treatmentApart from unravelling the past memories and psychological traumas, these investigators and their work have
begun to emphasize the importance of astrological
readings in assessing the nature and significance of
contemporary human sufferings.
Undoubtedly, illness is a necessary aspect of human
birth. But, all diseases are not equally important. Some
maladies are congenital. Colour blindness, discovered
primarily as a result of psychological aptitude tests, has
so far does not yield to any, treatment ; it is congenital.
There are many such diseases which have to be endured
without any hope of redressai. Such diseases are karmic,
they have to be borne with fortitude while attempting to
mould one's mental and physical attitude so that the
deeper roots of the ailment are completely eradicated.
Edgar Cassey's work in this area has been pioneering.
He mentioned that the Ego did not always suffer conse-
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Solve Your Problems Astrologically
quences of its present Wrong action : sometimes certain
wrong acts of past lives react in the present incarnation.
He has identified several of these causes and helped his
enquirers by suggesting the different adjustment forces
to be applied to attain the natural harmony. His studies
show that the diseases are sent to the individuals in
order to incapacitate them in some ways so that they,
apart from endeavouring to counterbalance the distortions
in natural harmony could begin to appreciate the gifts of
God and thereby reorient their lives to make the same
beneficiem divine force directed towards alleviating in
whatever measure it is possible the universal sorrow.
The identification of karmic ailments will require
an integral approach towards understanding the horoscopic influence on the life of the person concerned,
nonetheless the planetary disposition of Rahu, Saturn
and Ketu could show the direction. The tackling of
karmic diseases and their management cannot be done
merely with the aid of medical therapy ; some kind of
spiritual and philosophical orientation in the life-pattern
is essential.
Among such karmic diseases like cancer and others
which are related to special abnormality of gens itself
thereby, showing inbuilt characteristic of the bodymechanism, there are very few which can be controlled
totally though they can be managed to some extent
depending upon their intensity and nature. Most of
them have to be borne for the life. They appear at a
particular age without any apparent cause.
Such
' diseases are also karmic and they cannot be cured at all.
These diseases occur in order to impress certain special
divine message. Unless that lesson is learnt completely,
there is every likelihood of such troubles arising oft and
indications of Physical Illness
165
on. Some of these diseases are curable but they may
leave a permanent scar either physically or psychically.
The astrological chart has a quality of indicating the
chances of the occurrences of such maladies which
could arise if proper precautions are not taken.
Due to
apparent carelessness with regard to hygienic rules and
disregard of healthy conditions of living, one is likely to
contact several diseases.
Venereal infection, tuberculosis, epilepsy, stomach disorder, food poisoning and
the like fall under this category. Such maladies can be
predicted astrologically. In order to do so, the immediate
or the inciting planet should be examined along with the
strength of the Ascendant specially because the primary
objective of such an exploration is to assess the intensity
of the damage. If the Ascendant is strong enough, either
to thwart the affliction of the planet by providing
appropriate life-giving energy, or by arousing sufficient
will-force so that the fore knowledge of the impending
misfortune could enable the individual to muster up
adequate determination to avoid the anticipated situation, the warning could be worth its while. This is
possible because sufferings of this kind are not the carry
overs of the previous incarnations. They only indicate
the storm under which his ship of life is likely to pass and
as captain of his ship he could take suitable precautions
taking the planetary disposition as weather reports. For
example, a weak Moon with Rahu in the Fourth House,
specially if it is aspected by malefic Saturn and Mars,
would arouse in the person suicidal proclivities. Depression, sudden loss of control over oneself, mental
derangement, murderous feelings, and unpredictability of
his behaviour are some of the results of this combination.
A strong Ascendant however would provide such strong
inner strength to the person that these tendencies can-
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Solve Your Problems Astrologically
not assume pathological proportion. The knowledge of
planetary disposition should also enable him to take
precautionary measures so that he does not get entangled
in such a morass. And if caught, he should not let his
psyche be seriously affected by such occurrences. The
individuals concerned who could have aroused such
reactions or physical conditions are saved by their fore
knowledge. Their astrological knowledge should act
like a teacher giving them a width of vision wherein
such episodes of life seem insignificant ; the real cause
could be considered the planets, a factor beyond him as
well as beyond the control of others. Therefore, they
could either not allow the situation to develop to that
extent that such unhealthy situation had to be confronted, and if at all the same could not be avoided they
are able to contain it.
Then, there are accidents which are caused by marry
different factors. Any sudden trouble must have some
association with Mars. This planet must expose the
hidden troubles ; it must expose the weaknesses of the
self. Mars also spills blood. Most of the road accidents,
surgical operations, murderous attacks, and amputations
result from some or the other association of Mars. In
case, the danger is apprehended from this planet, it is
better to pitch one's activities at a low keel. Once
such an accident or trouble is apprehended, it is better
to avoid outdoor activities or restrict involving oneself
in such situations where the same might occur. By
doing so, the astrological knowledge might protect the
individual from any serious mishap though one cannot
vouch that the total escape is always possible : the
fatality of the accident could however be considerably
minimised. The actual escape depends upon the
Indications of Physical Illness
167
intensity of the Martian affliction and the amount of
precautions taken.
Psycho-somatic diseases like mental aberrations,
insomnia, obsessions, phobias and such mental derangements have immense scope for astrological diagnosis
and possible rectification. During modern times, a large*
number of persons suffer from these diseases. Their
astrological investigations cannot be supported much on
the basis of ancient texts and the rules suggested therein yet the broad lines of approach made there will
have to be kept in view. The astrological investigations
in these diseases would take us to the very root of life
energies. The life-force radiating from the Moon is the
very basis of one's psychic life and of one's psychological well being. But the Moon derives its energy
from the solar radiation. Thus the Moon and the Sun,
both are very important in such a study. But the
importance of Ascendant cannot be minimised. This
house is the very bedrock on which all problems of
psychic and psychological mal-functioning, apart from
problems relating to physical health, must be examined.
In studying the extent and consequences of psychosomatic diseases, therefore, the Moon, Sun, and the
Ascendant in that order of importance must be carefully
considered.
It is important to consider the possibility of
the disintegration of mind, body and soul of the person
on a careful study of these three.
If they are not well
harmonised, the psychopathic nature of the personality
of the individual can be apprehended. These three must
be in disequilibrium to give these diseases. The nature
of the specific diseases could be found on the
basis of the weakest of the three. If the Sun is the
weakest planet, the man might suffer from madness; if it
is Moon, the disease would be insomnia, phobia, or
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some kind of obsession ; and in the case of weak
Ascendant, epilepsy, nervous disorder, or schizophrenia
might occur-. The presence or aspect of strong Mars on
the Ascendant would however mitigate the likelihood of
such an occurrence provided Mars is a friendly planet
and is in a beneficdisposition.
Furthermore, there are diseases caused by stress and
strains of daily life. They are the ailments such as cold
and cough, fatigue, body ache, and such other inconveniences caused by over work, fatigue, Jack of proper
exercise and rest, and absence of mental and physical
diversion. These ailments are indicated by the weaknesses of planets like Mercury, and Venus, but mostly
they could result from adverse transits. These are not
important problems requiring astrological consideration.
They occur like the transient wind ; they come and go
like the passing winds causing some inconveniences
but their effect is not lasting. These should not be
given much thought. And, happily, very few persons
attach much importance to them though they would feel
the troublesome nature of these visitations.
The human diseases can be viewed differently also.
Some diseases are mental related to the head, heart, and
the thinking apparatus of the person concerned while
there are other diseases which are connected with the
functioning of the heart. One can, in this group, put
emotional disturbances, cardiac arrests, nervous disorders, palpitation and the like. The third category may
be considered as those which are connected with
intestines, urinary tract, pelvis region, and the connected
organs of the body. The other kind may referto localised
ailments like eye troubles, ear problems, skin afflictions,
and so on. This sort of classification has the advantage
of relating the different planets with various diseases.
Indications of Physical Illness
169
Even if the trouble thus identified is a new one and
whose details are yet in the exploratory stages, this
relationship can yield some astrological causes of the
same. By connecting these diseases with glands of
their origin or specific organs of the body, the planets
associated with them could reveal the intensity, durability, and significance from longer point of view.
In order to find out the curability or otherwise of
the diseases, one has to establish the deep-rooted karmic
significance of the problem. Some ailments are karmic
and the individual must suffer their consequences on
physical, psychological and mental planes. Such afflictions find their roots in Saturn, Rahu and Ketu. These
three planets are primarily the significators of karmic
diseases. The most distinguishing feature of Saturn is
its power to atrophy the part affected. Rahu is malignant.
Ketu creates aberrations. Their influences are however
modulated according to the positional strength and
aspects on them. An exalted Saturn with benefic
aspects of Jupiter will not give very restrictive diseases.
But, even exalted, such a Saturn for Aries ascendants
cannot be helpful because of the inherent hostility
between the two. Moreover, Saturn is a badhaka, or
the obstructing planet for this ascendant. The past sins
of omissions and commissions will always deter the
smooth flow of life whatever the enthusiam and potential
strength for carrying on the same.
Placed in Ascendant, Saturn will restrict the personality and impose physical fetters. The individual may
like to do many things but will be physically handicapped. Adequate energy will not flow through his
veins for fulfilling this task. In the second house, his
words will be foul, his tongue tied and speech defective.
In the third, he will suffer at the hands of his brothers
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and co-equals. In the fourth, he may have heart
ailments. In the fifth, his procreative urges will be
fossilised and paralysed. In sixth, he has to be careful
about his pancreas, inthe seventh house, he will suffer
from sexual disorders mainly arising from impotency,
either physical or psychological. In the eighth house,
he will have difficulties relating to the rectum regions.
In the following houses also, Saturn's capacity to inflict
disabilities will be localised to the various connected
parts of the body. Similarly, the results of other
planetary afflictions will have to be examined.
In ancient times, the Sixth, Seventh, and the Eighth
Houses were considered very important in order to
predict the impending diseases. In modern times, the
situation is vitally changed. It is more significant now
to consider, the First, Fourth, Seventh, and Tenth
Houses even for identifying the source of the trouble
from which the individual can suffer. These cardinal
houses can be related to the various places of origin of
the diseases which we have mentioned above.
Ascendant is the whole of one's life. It is also the
mind and the general approach to life. Most of the
diseases of modern life arise due to the psychological
factors. The disposition of the First House is very
important from karmic standpoint.
If the First House is
afflicted the disease would be surely the result of past
karmas. It is caused in order to impart important
lessons in life. Whatever the planet causing the affliction, the effect would be permanent. Only a careful
understanding of the object of such afflictions and a
careful adjustment of oneself to the effect likely to be
produced by those ailments could help in the redressai
of the affliction. In cases of such mind-born diseases
as confusion, mental aberrations, and psychological
Indications of Physical Illness
171
complexities of the personality, one has to safeguard
permanent scar on the psyche which can take place with
clarity of view. With such mental discipline the problems
and pangs of such diseases could be considerably
reduced. In such diseases, one has to examine the
conditions of the Sun and Mercury carefully. If these
planets are strong, there will be clarity of thought and
sharpness of intellect which will enable the individual to
overcome his mental difficulties very effectively.
The increasing impact of heart ailments, nervous
disorders and psycho-somatic diseases arises from the
affliction of the Fourth Flouse. The Moon is the psyche
of the person and connected with these diseases. An
affliction of the Fourth Flouse and the Moon will result
in heart disorders and psychological problems ; the
disease or the disorder will either arise from the weakness of the physical heart or it may be connected 'with
the emotional nature of the person, some set-backs in
matters relating to heart. If the affliction is caused by
malignant Rahu, the disease will not only elude detection, it will even cause its lasting impact even after its
cure. Generally speaking, such diseases end only with
the final end of the individual's life. Cancer of the
heart is a typical example of this kind of affliction.
Fleart is a vital organ and the Anahata Chakra located
near it should not be damaged for a healthy functioning
of the body. Most of the human individuals are living
in an atmosphere of psychological pollution. Jealousy,
hatred, malice, gossip, and similar daily habits of the
individual are daily outpouring much of psychological
pollution, and the emotional atmosphere is being
severely affected. They affect the easy and smooth
functioning of the Anahata Chakra. Only by a clean life
and purity of heart energising this force centre, the
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psychological structure of the body can remain pure and
healthy. This will be an easy and effective protection
against most of the maladies of the modern age generated by emotional disturbances and heart weaknesses.
But, the sins of the past lives might visit the present
incarnation. That explains a large number of god-men
dyeing of nervous disorder, heart failure, and even
Cancer.
The Tenth House is important even for considering
disease because many of the diseases arise due to stress
and strain of one's professional career. Suicides and
nervous breakdowns have often occurred due to difficult
professional conditions. A pilot dyeing of plane crash,
the miners being trapped inside the mine, or a writer
suffering from finger cramps must have the cause of
these ailments in their Tenth House. . Whether to divine
such ailments merely on the basis of the Tenth House
and its lord or on the basis of the total disposition of
this house is a point which the astrologers has to do
decide for himself depending primarily on the nature of
the horoscope before him. The only point which could
be emphasized here is the importance of the Tenth House
in deciding some professional-hazards, a factor which is
ordinarily overlooked in many cases.
As far as the Seventh House is concerned, it is
important because the pelvis region is the third vital
locale of serious physical ailments.
Sterilisation,
venereal infection, urinary troubles, and impotency have
their basis in the conditions of the Seventh House. But,
there are many other diseases which arise in intestines,
or in liver and kidney. There are diseases like piles,
fistula, and others which are connected with the rectum
region. Many diseases actually have their origin in the
mal-functioning of the organs of this region and their
Indications of Physical Illness
173
results are noticeable in other parts of the body as well.
Therefore, it is suggested that Fifth, Sixth, Seventh, and
Eighth Houses should be taken into account together
for discovering the causes and curability of many
diseases which are primarily physical in nature.
The astrological guidance regarding curability or
otherwise of the diseases in modern times must be
approached not from the traditional standpoint.
The
essential astrological principles should be related to the
currently identified psycho-somatic ailments and other
newly identified human maladies. In this process the
main characteristics of the diseases should be linked
with the various planets and their basic radiations. It is
to be noted that the psycho-somatic diseases are chiefly
associated with Sun, Moon and the Ascendant. The
cardinal houses namely, the First, Fourth, Seventh, and
the Tenth are also very important. While discovering
the reasons of any specific disease, the main consideration should be the causative factoros rather than the
outward symptoms. Saturn, Rahu, and Ketu give rise to
diseases which are seldom curable or are malignant in
nature. Their intensity can however be reduced to some
extent by palliatives, mantras, offerings, gems, and a
radical reorientation of one's life style.
Venus is
connected with sexual disorders, but for serious ailments
even in this area, it is necessary to examine the disposition of Mars, Rahu and the Seventh House. Mars
will give blood diseases, and in adverse relationships
with Moon and Saturn, or with Rahu it will cause serious
heart failures. Diseases related with Rahu and Ketu
will often elude diagnosis. That which is a karmic
disease will not be easily cured and will always leave
some imprint on the life of the person. Many of the
diseases including the karmic ones will lose their intensity and malefic character if the spiritual or the basic
causes of the same are located, identified and the life
style appropriately modified.
ACCIDENTS
A clearer understanding of the various factors
involved in prognosticating any impending accident
requires a definite delineation of the two terms namely
death and accidents. There is much confusion in this
regard. Shall we call suicide an accident ? What is the
position of an individual being knifed by a thief, or
killed in a battlefield ? The heart failure which is also a
sudden occurrence is not considered an accident while
death by fire might be considered so.
In order to
investigate the causative factors of an accident, it is
necessary to know the nature of an accident and the
special ways in which it differs from illness, sucide,
murder, death; devastation and such other occurrences
which ate aUke in the sense of putting an end to Ule.
Astrologically they are quite different from one another.
The Concise Oxford D/cf/onary,defines accident as
an "event without apparent cause, unexpected (so
chapter of—s, unforeseen course of events); unintentional act, chance, fortune ; mishap ; irregularity in
structure ; a property not essential to our conception of
a substance." From this, one may infer that the
essential feature of accidents is their unexpectedness.
An accident is an unforeseen course of events, undesigned ; it has irregularity in structure. Astrologically,
however, there is no irregularity, or any unforeseen
course in the pattern of one's life as designed by the
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175
planets.
From general standpoint one may consider
whether a particular act was expected or not. When a
soldier goes to the battlefield, it is natural to expect
that he may have to face bullets and in the process sustain
injuries and he may even die. But for an ordinary individual living in a peaceful society, it is an accident if a
building collapses and he dies underneath. When a person
is driving acaron a road with expert knowledge of driving
and with a road-worthy vehicle, then if he collides against
something, a moving object or an inanimate object, it is
an accident. It is specially so because no one was
trying to do it intentionally. When we consider this
problem astrologically, we are also concerned with an
individual and his physical wellbeing and therefore very
vitally concerned about his safety or otherwise under
such unexpected, unintentional dangers.
Charles E.O. Carter, a British astrologer who
published his Astrology of Accidents in 1932, did some
pioneering work in experimental astrology. Since then,
much data have been collected on the subject. Even The
Astrological Magazine, Bangalore has been publishing
from time to time details of different kinds of accidents
as evident from various available charts. The importance
of Carter's researches is significant for the reason that
the author had compiled and analysed 168 cases of
accidents from widespread areas : 100 charts were from
the United Kingdom, 12 from the United States, 5 from
Australia, and 2 from India. On the basis of these
empirical data, he examined the operative causative
factors for the different kinds of accidents.
His analysis
was based on the Western system of prognostication
but the data furnished there could even be taken as the
basic case histories for analysing them according to the
traditional Hindu astrological principles.
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Carter defined an accident as "a bodily mishap
occassioned without intent either on the part of the
sufferer or the agent (if any) inflicting it." He discussed
the limitations of this definition when he stated that "we
might say that a man was accidently killed by a bull or by
being thrown from a horse." But in such Cases the bull
certainly and a horse probably did not mean to inflict
injury though it may look so. Again, a street accident
may be due to such gross rashness on the part of a pedestrian or a motorist as almost to make the injury intentional but it would not be proper to consider it so. Or, if
a man is blown up in war on a battleship, we should not
call it an accident ; but if he were fatally injured playing
football, we should call it one ; yet in both cases the
victim volunteers to meet certain risks, and whether he
does it for sport or for glory, the choice is deliberate,
hence Carter rejected all cases of death on active service
or of death or injury when a clear risk is willingly
incurred.
Whatever the theoretical refinements concerning the
definition of an accident, there are certain general
understanding about accidents, and generally people
consulting astrology in this regard have a kind of
general understanding about the subject.
There are
certain essential features of accidents which could be
taken up for astrological considerations. Such accidents
will have the essential ingredients of unexpectedness,
irregularity in the structure, suddenness, and physical
injury. Pure accidents could be unexpected, sudden
and unintentional, not necessarily the result of active
human agent but necessarily resulting in some degree of
physical ill-being of the person, either temporarily or
permanently, and in some cases the accident may even
be fatal leading to death of the person concerned. In
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177
this way, a suicide will not be considered as accident
because there is intentional active physical agent
involved in it and so murder will be ruled out. Death of
a test pilot incurring willingly the risk of undergoing
difficult air-worthiness test of an aircraft is not so much
an accident because the pilot risked the same intentionally, whereas the victim of an aircrash where no
such probability of significant order was present is an
accident. In such cases one has to distinguish between
the probability and the possibility. In accidents, the
chances of probability is considerably reduced, though
this does not rule out the possibility of the same.
Accidents can be of many kinds and the astrological
causes could be worked out on the basis of the special
type of the accident. Fatality is an important consideration in the context of accidents, which will require a
careful examination as the longevity of the native. In
addition, an investigation will also be needed regarding
the instrumentality through which the injury is inflicted
and the type of injury inflicted. All accidents cannot be
treated alike. Had it been only a question of death and
physical injury, the general rules of longevity and diseases
could have been adequate. But it is not so. Carter
himself collected evidences of accidents under the
following categories, namely, asphyxiation, drowning,
burns, scalds, gunshots, blows, crushings, wounds and
cuts, vehicular accidents, falls, machinery causing injury,
railway accidents, poisons, explosions, animals and
miscellaneous accidents. Even a casual examination
would show that these categories could be classified
differently depending upon several considerations. Carter
avoided air accidents, house collapses, falling of trees,
and such other accidents which are quite common in
several parts of India and such other countries. One
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finds that in some accidents, whatever the causative
factors, the entire body mechanism is affected and the
person gets affected either mortally or otherwise.
Asphyxiation is such an example.
Here the smoke
surrounds the individual and he is not able to take
breath satisfactorily. The same could be the result if the
individual is caught in a dust storm in a desert land.
Drowning is another type of the same process of death.
Here, instead of smoke or dust, water surrounds the
person and he is not able to breath properly. Saturn is
significator for all types of suffocation but in the case of
drowning the Moon will have to be afflicted. Chocking
is necessarily a function of the lungs. Astrologically,
the Fourth House must be related in such cases. But
because smoke will also require some connection with
fire but in a dormant or not in so much of an active state,
it would be helpful to see the disposition of Sun, and
Mars as well. When we come to explosion, blows,
gunshots, vehicular accidents, crushings as well as falls,
many active forces are in play. Destructive activities
will have to be related to Mars in its multifarious aspects.
It should be underlined by every thouhgtful astrologer
that the type of constellation would play a very
important part in deciding the nature of the planet which
is basic for astrological prognostications but here the
main thrust is to show the guidelines with regard to
accidents. Mars has the strange affinity with blood,
suddenness and earth. In accidents leading to cuts,
haemorrhages, bleeding through veins, fall on the
ground and such similar events there has to be the
destructive element of Mars. In crushings, in instances
where the limbs are smirched, where the mechanical
equipment has been instrumental in affecting the individual, it is logical to look for the affliction by Saturn.
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179
Whenever vehicular accidents take place, it would be
possible to find some relationship with Jupiter. Assuming the individual is crushed in head by a big automobile
owned by a dignitary, the affliction of first house by
destructive Mars, may be from the sign of Taurus or
Aquarius and a weak aspect from Jupiter, could also be
noticeable: if Jupiter aspects Mars, the vehicle would
be of some respectable person whereas his aspect on
ascendant may decrease the fatality of the accident and
the individual may escape with only minor injuries.
On
the other hand, with bad affliction of Saturn, the vehicle
could be some truck driven by drunken type of low Class
employee and the chances of survival could be very
much decreased.
Some case of poisoning, either by accidental taking
of poisonous drugs or laboratory chemicals, could be
traced to Rahu. Here one cannot even completely overlook the significance of Mercury. But in the cases of
burns, scalds, gunshots, explosions, and such other
instances where the element of fire is important, it
would be possible to find out the impact of Sun and
Mars. In accidents where mechanical devices as in the
case of Industrial accidents, railway disasters, and- air
crashes are involved, one will have to find out the
causative planets and their nature. Saturn, Rahu, Ketu,
and Mars will have their due share in such occurrences
depending upon the nature of the accident.
Thus, we have to examine in all cases of accidents,
firstly the nature of the influences causing accidents. It
is true that the nativity must display some basic weakness to provide the structure of planetary combination
making the accidents possible. Secondly, the type of
accidents must be related to the planets functioning as
the causative factor. Thirdly, the parts affected must be
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correlated to the different limbs of the Kala Purusha, the
Heavenly Man, and the different houses in the horoscope
afflicted. Fourthly, the age at which the accident could
occur should be ascertained. Lastly, the fatality or
otherwise of the accident which is of supreme importance in this context must also be examined.
Carter showed that the highest number of accidents
took place when Sagittarius was the rising sign followed
by Leo. The possible significance of Sagittarius sign
is noticeable because Venus in this sign as well as
Saturn in Capricorn have caused much damage.
Mars in Virgo and Mercury in Aries have also caused
much accidents. It is surprising that Jupiter in Pisces
has not diminished the number of accidents but it is not
known as to how many of the accidents under the
influence of Jupiter have been fatal. One could argue
that these accidents but for the influence of Jupiter could
have been fatal. The signs which contained the highest
number of accidents were Sagittarius, Scorpio, Pisces,
Libra, Leo and Cancer in descending order and these
signs had above the average number of accidents.
The data presented by Carter are inadequate for any
generalisation. Nonetheless they do indicate the areas
of sensitive points where the trouble could be looked
for. On the basis of these empirical data, one could
very well infer that there is no one planet as such which
should be considered causative ; it is the whole conjuncture of planetary relationships along with the house
and sign position which should be taken as the basis of
astrological prediction. In order to assess the value of
planetary juxtapositions, one needs a carefully disciplined mind. For this very reason, B. V. Fiaman has
very rightly stated that the traditional astrology forms
the warp and woof of genuine astrological knowledge
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181
and we would not be vain enough to think that our
findings could ever surpass those of ancient masters.
Omniscience in astrology cannot be monopolised by any
individual however loud his protestations to the effect
that he is the 'Messiah', sent from heaven to pull out
astrology from the depths of tradition. This is a very apt
warning to those who wish to superimpose empirical
data on traditional and classical principles enunciated
by the ancient seers. In fact, with humility one should
approach the entire juxtaposition of the planets and try
intuitively and with passivity of mind to find out the
mode of expression of these planets in modern times.
One may always keep one's feet on the ground thinking
that the ancient seers have given sufficient hints and clues
on the basis of which the planetary disposition could be
worked out in the modern context and for that purpose,
the contemporary empirical data should be considered
merely as the starting point in this discovery.
Once the Mahatma K. H. stated that "accidents
occur under the most various circumstances ; and men
are not only killed accidently, or die as suicides but are
also murdered—something we have not even touched
upon—Bear always in mind that there are exceptions to
every rule, and to these again and other side of exceptions and be always prepared to learn something new."
The problem of accidents, obviously, is very complicated
and it would not be easy to apply simple astrological
principles in dealing with this aspect of the life process.
Of the various perplexities related to the problem of
accidents, there are two aspects which have often eluded
the astrologers. The ancient seers did not devote
special chapters on this aspect of astrology. Probably
life then was very peaceful and untimely deaths by
whatever means were considered the result of the sin of
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the king as well as of the subjects. There was something unnatural about accidents which according to the
ancient seers was not helpful to discuss in open. Hints
are available in classical texts for finding out the possibility of accidents either resulting in death or in physical
injury.
In Brihat Jatak, for example, unnatural deaths by
drowning, by being a prey to wild animals, by fire,
torture, suicide by hanging or falling, decapitation owing to royal displeasure have been related to the Eighth
House.
Mention has also been made of accidental
deaths including deaths by cholera and plague to be
related to Mars and such deaths connected with water
to Moon and with fire to Sun. The position of Sun in
the Tenth House while Mars is in the Fourth is supposed
to lead to death caused by a fall of a stone from the top
of a mountain. When Saturn, Moon and Mars are in the
Fourth, Seventh, and Tenth Houses respectively, the
person could die by falling into a well. Ifthe rising Sun
be a dual sign, and the Sun and the Moon occupy it, the
death occurs by drowning in water ; it has also been
stated that Moon in a sign owned by Saturn, under
certain cohaitions would lead to death by accidents
connected with a fall from a high place. Ifthe Sun is
in the Fourth House, and Mars in the Tenth aspected by
Saturn, the person may die from the effects of a collision
with a piece of timber or death may occur due to being
beaten with wood.
Many similar combinations have
been given in Jatak Parijatam, Brihat Jatak and other
astrological works but they all are considered along with
the topic of death and the instrumentality of death. The
point that can be emphasized here is that the old school
of Eastern astrology did not give any special attention
to accidents in considering it as a way of exit from this
world. As such we could consider all types of accidents
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183
with the Eighth, Second, and Seventh Houses in the
consideration of this important question. We can even
put the question differently, if we enquire accidents
merely as another form of death. It is also important to
decide whether there are other implications of the
problem which also should be taken into account in
prognostications relating to accidents. Can the different
types of accidents be considered as a variant of death,
or are there other lessons for the native to learn from
such events ? These are some of the wider implications
of the subject which every serious student of astrology
will have to keep in mind.
Before discussing the wider implications of accidents, we may dwell a little longer on traditional
methods of investigations relating to the subject. In
this context we find that some interesting things are
iTHintioned in Uttara Kalamrita. It has been stated there
that the Twelfth House is connected with awakening
from sleep (nidrabhanga) ascension to heaven (swsrgarohana), and mutilation of a limb {angavaikalypita). The
Eighth House is also connected with the mutilation of a
limb but the word used here is angahinata which means
the lack of a limb. This house is also connected with an
afflicted face (saA/es/javaAfrart?).decapitation (sarchhedanam), and longevity. The Sixth House has been
related to a fall from a boat, and to poison.
The
longevity of a person has been related to many houses
such as First, Second, Eighth, Eleventh, and Twelfth.
The Sixth House is generally connected with diseases
but again, almost all the houses are connected with
different parts of the body and the diseases connected
with those related limbs are related to the strength and
afflictions of these houses- Of the signs, Scorpio and
Virgo have been prominantly mentioned as causing
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various physical mishaps, and different kinds of physical
injuries. From such indications, one may infer that the
goodness or evil nature of a planet is as important a
factor for the examination as the deeper import of
different houses. The most significant conclusion from
the. underlying principles of astrological rendering of
accidents as under Uttara Kalamrita would be a clearer
understanding of the significance of death and accident
from the Soul's standpoint. Whether an accident,
mutilation or disfiguring of a limb or death occurs at a
specific age would depend upon the task undertaken by
the Atman or soul during the life-span of a specific
incarnation. Whether an accident wilt result in death or
would result in mere minor injury would be a consideration which will open out certain very fascinating
aspects of the subject. For the time being, we shall
defer this consideration to examine the relationship of
certain accident-prone age in the life history of an
individual so that we can later on examine the reasons
of accidents occuring at a particular age of the person.
Generally speaking, the Sixth House is related to
diseases, Eighth House with unexpected and serious
accidents, and twelfth House to dangers to life, hospitalization and the end of life. These are subservient to
the strength of the Ascendant. But the investigation
into the general conditions of health and longevity has
to be related to causative factors for a specific malady
at a specified age. In this regard the death inflicting
and accident causing planets become important.
From the empirical case studies given by Carter, it
is significant to note that the accidents takes place
primarily during the early years of one's life : 74 per cent
of the accidents recorded by Carter occurred before the
age of 30 years and 90 per cent before the age of 40
Accidents
18§
years. Again, it is observed that the accidents due to
fall, crushings, blows, burns, scalds and drowning
which generally represented the types of accidents over
which human control is minimal, accounted for about
two fifths of the total. About 43 per cent of the
accidents occurred to persons below 10 years of age ;
only marginally larger percentage, that is, 45 per cent of
the persons involved belonged to the age-group 15 years
to 40 years. About 36.9 per cent of the accidents
occurred during the first ten years of fife, 20.3 per cent
during the age group 10-20 years ; 16.6 per cent during
each of the second and third decade of one's life and
less than five per cent of accidents occurred during the
fourth and subsequent decades. From this, it is noted
that the children are most prone to accidents. This
being so, it would be necessary, in the present context,
to assess whether the person, rather the child, is
susceptible to Balarishta, that is, whether the chart
shows weakness during the early years of its life span.
On the question of misfortune during childhood, or
Balarishta, the ancient astrologers devoted considerable
thought. Unless the child is destined to live, astrological prognostications are of no avail to him- In the
chain of incarnations of the Atman, all life stories are
not expected to be unfolded to the full : some lives are
meant to be intensive, some extensive, and some are
merely time marking incidents. In the last case, certain
egos take birth to counterbalance some karmic forces
meanwhile providing an opportunity for the Atman to
equip itself on higher planes of existence so that when
the next full intensive life histories have to be lived, it
has acquired adequate strength to confront it and to
give a full account of itself. Such child deaths should
be predicted and examined on the basis of planetary
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combinations given in Balarishta yogas.
Such an
assessment could even forewarn the parents to be careful
about their children and not to neglect any of their
ailments. If the child fatally succumbs to such a mishap,
the incident could be taken philosophically.
It may to a
little extent reduce the sorrow of the family.
In deciding the consequences and implications of an
accident, the first task before the astrologer is to determine the longevity of the individual. Unless the die is
cast against the individual, no amount of murderous
assaults can destroy him. When the life force pulsating
the veins of the native is weak and ego has
planned only a short stay in this coil, even a minor
mishap could be the cause of the fatal end. So the
determination of the span of life is of the foremost
importance. In this connection, there are certain houses
which are very important : the Eighth House from the
Ascendant, the Eighth House from the Eighth House
itself,-that is, the Third House from the Ascendant are
termed the Houses of Life. The energy flowing through
the child is expressed by the disposition of these houses,
namely, the Ascendant, the Eighth, and the Third
Houses. The vitality, courage, activity and the output of
action and the way the total sum of energy is ultimately
merged in the cosmic aggregate, that is. First, Eighth,
Third, Tenth, Fifth and the Twelfth Houses, are all
connected and must be examined carefully to determine
the life force in the child. The Seventh and the Second
are called the Houses of Death. These are the negative
houses which show the danger points for the efficient
flow of the Life Force. These dangers occur due to the
disposition of Second, Sixth and the Eleventh Houses.
On the basis of the positive and the negative considerations of the quantum and the free flow of the energy
Accidents
187
discharge, it is possible to realistically determine the
danger points. These houses have to be related to the
different planets in order to arrive at the final result.
The lords of the Second, Seventh and their occupants
and the planets which are in conjunction with them are
the death inflicting planets. These points could be
summarised as follows :
Death will be caused by (i) planets occupying the
Second and the Seventh Houses, (ii) planets which are
the lords of these houses, (ill) planets which join the
lords of these houses, (iv) it may occur during the
period of a planet not yoga karaka, that is, the planet
which are not very auspicious but which become evil
and conjoin the lords of the Houses of Death, (v) lords
of the Third and the Eighth Houses also cause death, and
(vi) death may occur even during the period of the most
malicious planet.
In the case of Balarishta, infant
mortality, the importance of Moon is given in almost all
the combinations. The affliction of Moon either by
position, malefic aspect or association, besides the
affliction of Sun and birth time—the time just before the
sunrise or just after the sunset being considered very
inauspicious—are conducive to infant mortality. This
affliction could, to a great extent, be counteracted by a
favourable aspect or association of Moon by Jupiter, or
other benefics. In determining the life span of a child
during his infancy, the positions of Sun and Moon are of
great significance.
It is only after determining the
accident prone age, or the period when the individual is
likely to be physically affected that the next question of
the type of accident could be undertaken. The fatality
of these planets will have to be related to the degree of
injury or the physical damage that is likely to take place
at the specific age under consideration. Unless the time
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for death has arrived, nothing can kill a person. Only at
the specified time of death, sudden accident or long
drawn illness can be the causative factor.
In order to relate the different planets with various
types of accident, one will have to go into details of the
latter. The nature of the accident changes according to
the change of time. Death by gunshot, injury by the
operation of a mechanical equipment, burns in laboratory
experimentation, asphyxiation due to gas, and air
crashes could not be thought of in ancient pastoral
civilisations. The degree of vehicular accidents has
been much more severe in sophisticated countries
whereas in a primitive society, there could be death due
to thirst, animal attacks, fall in a deep well, or by
drowning.
Therefore the characteristics of accidents
must be clearly defined in order to relate them to the
different planets because the basic nature of the planets
does not alter over a period of time though their
repercussions and the quality of damage done may
change according to the differences in society and
culture.
Accident due to vehicular mode of transportation is
one of the commonest kind of accident during recent
days. The age at which the accident occurs is important
in order to determine whether the accident would be
fatal or otherwise. While examining the nature of
accident, one could investigate whether the accident
would take place due to the fault of others or of the
native himself. Many a time the affected person may be
accompanying some one else and the death or the
injury may be purely accidental to him. It often happens
that the individual was going by a public transport
system to some place such as by bus, railways, airplanes
and the accident meets him. On other occasions, the
Accidents
189
accident may occur when the individual had been going
by his own bicycle, and another van or truck dashed
against him. It is also possible that the railway accident
took place because some one had removed the fishplate and it was not detected in time to save the
accident. The accident could also occur due to
mechanical contraption not functioning satisfactorily
or due to misplacement of the human limb at wrong
locations thus causing cuts and loss of blood or even
the death. All these finer differences will have to be
properly reflected in the planetary conjunction if the
planetary association with the accident has to be
established.
The exact prediction of the nature of the accident is
a very fine point. Such decisions can be taken only
when the individual chart is examined. The above discussion however would make one think that the
prognostication of an accident is a very complicated
decision. The determination of longevity is the most
important point in this regard, but no less significant is
the discovery of accident sensitive points in life.
Each
accident occurs to impart some specific lesson to the
Ego and as such they are adequately reflected in
planetary juxtaposition. Those accidents which are of
deep significance are connected with Saturn, Rahu and
Mars. Their imprint on the psyche of the person is deeprooted. In case the Ego is able to learn the lesson
quickly and is able to counterbalance the retributive
karmic impulses effectively, the accident could be a minor
one. But it is difficult to know what the Ego has to
learn. Sometimes the loss of limb is necessary to arouse
sympathy for those who are similarly affected ; on
another occasion, long-drawn suffering with physical
limitations generates perseverance and fortitude. If the
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lessons could be learnt otherwise and easily, the accident
could be avoided. For this very reason, the ancient
seers advised the human beings to concentrate on cultivation of virtues and to lead a righteous life so that he
could be prepared to cooperate with his Higher-Self
without any untoward incident. This injunction indicated the necessity of cooperating with God's plan for
the mankind in which every individual has got an
assigned role to play. Every event, accidents as well as
other happy turns of life, occur for the growth and
development of the psyche, the Jiva, for which purpose
physical events occur to lead the individual to psychological modifications. There is certainly a scheme of
things not generally recognised by us. The purpose of
astrology is to unveil that scheme for the human individuals ; astrology unveils the nature of the mysterious
power surrounding us and it shows the relevance of
birth in the cosmic drama in which the Soul is merely an
actor oh the arena of Eternity. Considered this way,
accidents are not accidental but they are meaningful and
they teach, guide and act with nature as a coutervailing
force intended to balance the life events so that ultimately the individual is able to cooperate with nature in
the task of realising one's real nature and one's latent
powers.
MALIGNANT
CANCER
Among the various maladies likely to afflict a human
being, cancer is one of the most malignant. The
common cancer of man is not generally inherited,
although some families show an incidence of a particular
cancer beyond the normal level of expectation. Some
familial tendencies have been observed for cancer for
the breast, prostate, stomach, colon-rectum, and lung,
although the heredity effect regarding these also is not
strong. Even when multiple cases of childhood cancer
is observed in a family, or when leukemia develops in
one of a pair of identical twins, the other is also likely
to develop it, but these tendencies are not linked to
genetic factors.
It is often felt that these tendencies
reflected some common environmental relationship
along with a genetic factor if any. The factors causing
cancer are so complex that the modern medical science
itself is still exploring the various causative and assisting
factors. Under such circumstances, it may be an useful
exercise to explore the possibility of establishing some
basic principles to indicate the susceptibility of . an
individual to this disease.
The first point in the present study is to consider
the nature of cancer which is still an enigma in many
ways. Its process of development and origin are much
different from other kinds of maladies. It can be considered as a pro ces ss of physical growth but not of the
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ordinary natural type. Cancer may arise in any of tha
body's tissues and is characterised by the uncontrolled
and disorderly multiplication of abnormal cells. The
cells are said to undergo some abnormal kind of mutation
and their natural course of growth and development is
radically altered. The disease causes a progressive,
unrestricted division of abnormal cells. As a process of
physical growth (as distinguished from psychological) it
is known in all groups of animals, and many plants also
develop cancer-like growths. Such changes have been
found in million-year-old fossil dinosaur bones ; in man,
the phenomenon has been recognized since earliest
time and occurs in all human population. These facts
indicate that the malady is neither of recent origin, nor
is it restricted only to human individuals; it is coexistent
with physical forms of living entities—vegetables and
animals as well. As such the basic principles of
terrestrial growth and evolution expressed through
planetary disposition should be generally applicable to
explain the occtfrrence of cancer in human beings. As
a matter of fact, the astrological study of cancer reveals
one of the most abstruse principles of human growth,
namely the fight between life and anti-life energies
expressed allegorically in the churning of the ocean
between gods (life energies) and asuras or no-gods
(representing anti-life principles or energies).
The important point to note in the study of cancer is
its malignant character. Pathologically the malignancy
or an affliction is related to its being fatal, tending to
produce death. But in all cases of cancer, death is not
an inevitable result. In certain forms of cancer, depending upon the place of affliction and the stage of its
growth, it is possible to eliminate the cancerous growth
and save the individual though with.some sacrifice of
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193
the damaged tissues or the organ. This leads us to
think that cancer is not necessarily the cause of death,
but a disease in the sense that it afflicts certain organs
which arrests the growth process in the human being and
by arresting the function of these organs the disease
indirectly strangulates the normal functioning of the
body which leads to the death of the person. If we
focus our attention on cancer as an affliction of the
specific body cells whose mutation leads to other
complications rather than a disease by itself causing
death, there is likelihood of approaching the subject a
little differently.
The way cancerous growth develops is interesting
from the astrological standpoint. In ordinary bodily
afflictions, whenever any disease takes place, the bodily
functions are incapacitated, but in cancer, it is not
merely incapacitating of some body cells, tissues and
organs, but a struggle between two different kinds of
growth cells occurs. It is stated that the malignant
process begins as a progressive and unrestrained
division of abnormal cells initially maintaining some
degree of differentiation, that is, their specialised
structure and function, so that they resemble those cells
from which they arise, or some development stage of
tissues of origin. As the disease progresses, the cells
usually become increasingly abnormal in appearance,
structure and.function until they may not be recognizable
as an offshoot of the tissue of the origin. If their growth
is not checked, these cells infiltrate and destroy adjacent
tissues ; often they are transplanted to different parts
of the body where they grow as colonies which in
medical terminology are called metastases.
With
increasing degree of morbidity, these ultimately strangulate the normal funtioning of the afflicted cells, tissues
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or the organs in order to provide avenues forthe growth
as an outcome of the afflicting 'cause'. In this way, one
could visualise the normal bodily growth as an outcome
of some life-giving 'energy' which in the cancerous
affliction is gradually overcome and overpowered by
some kind of 'anti-life' growth process. A deeper
understanding of astrology distinguishes
Daivic or
Divine planetary forces, such as, for example, the Sun,
the Moon, and Jupiter, which provide the impetus to
growth in the positive manner, whilst the Asuric or nonGod-like forcess, for example, Saturn and Rahu, which
arouse negative growth process, specially when their
disposition is 'perverse'. When the latter have completely thwarted .the benign forces of the former and begin
to sway the various body organs, death
occurs
because the positive life-energy for whose growth and
expression the vehicle was provided with the afflicted
organs has been completely suffocated. A proper understanding of the alignment of planetary forces between
Daivic and Asuric groups in a particular horoscope and
their relationships would lead to right prognostication.
Merely a consideration of the Sixth, Eighth and the
Twelfth, or even of the Second and the Seventh Houses
by themselves may not become conclusive in the present
context. .
A clearer view is obtained by examining the process
of the cancerous growth.
The medical science has
described the process in terms of cancer causing agents
known as carcinogens, agents which do not by themselves cause the affliction but assist the affliction as
cocarcinogenic and those agents which
inhibit the
carconogenic effect known as arrti-carcinogens. The
cancer-causing agents are the most important ones
which we have to look for at the first instance. Although
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195
the precise mechanism of the malignant cancerous
growth process is not yet medically established, various
factors singly or in combination with
others are
recognised as being able to initiate the process.
Chemicals, radiation, genetic factors, repeated trauma
and most recently, viruses have been considered by
pathologists to cause or to be strongly associated with
certain forms of cancer.
Even geographic variations in
the incidence of cancer have been observed. Some
metals, minerals and other chemicals in the general
environment and in industry, and other occupational
settings have also been shown to cause human cancer
or has been suspected of causing it.
A closer scrutiny of various carcinogens would
indicate an interesting astrological similarity.
For
example, it is stated that industries concerned with
coal-tar and its derivatives such as pitch, tar oil, or
creosote, account for the largest known group of
occupational cancer. Skin cancer was observed in
several workers engaged in those industries that use
benzo, a chemical connected with coal, oil, shale,
lignite and petroleum. Coal tar fumes inhaled by workers
in coke-oven operations have been associated with lung
cancer. Benzine, a petro-chemical and a product of
coal-tar distillation has been stated to affect the bloodforming tissues and produce leukemia. One could
observe the interply of Mars and Saturn in such occurrences. Arsenic has been implicated in cancer of the
lung ; Rahu has special connection with poisons of this
kind and as such it has an important role in such cases.
The risk of cancer is greater in those who smoke.
Polycyclic hydrocarbons that result from incomplete
combustion of automobile fuels make the environment
very cancerous. Certain ingredients in widely used
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birth-control pills have been shown to produce high
risks to cause breast cancer. Radiation, specially X-rays,
rddium salts and such exposures which decompose the
body cells of the affected region initiate the cancerous
growth.process. These are strongly linked with Saturn.
Spreading of cancer occurs by one of the two
processes : either it may progress from one area to
adjoining ones by infiltration of surrounding tissue, or a
cancer cell, or a group of cells may separate from the
main mass and travel in the blood, in the lymph system,
or through body tracts to another parts of the body. If
not destroyed in transit, the cells may become implanted
at the new location and start growing there. Either
of the processes shows that the basic cause of cancer
carried by various carcinogens somehow get mixed up
with positive life force and begin to search out its usual
channels of growth such as the blood vessels, lymphatic
system or the digestive system and make the life giving
energy unable to strengthen those channels, and while
doing so, it injects the negative life energy to those
channels thus gradually increases the malignancy of the
disease. The location where it begins its negative
growth process, or its perverseness becomes the seat of
cancer. In astrological prognostication, the first task is
to investigate the possibility or the susceptibility of the
negative-life growth as evident from the perversity of
Saturn, Mars and Rahu. The second task is to determine
the growth points of "this perverse process. Because
the channels of life-sustaining power pervade throughout
the body, and the cancerous agents take recourse to
those channels they can find their seat of localisation
anywhere in the body : kidney, prostate, liver, pancreas,
blood, muscles, cartilage, breast, lung, cervix, ovary,
rectum, intenstine. Cancer often establishes itself at
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197
one location and after attaining considerable size at that
site, it spreads to distant areas but certain organs do
not harbour cancer from other sites. Examples of such
organs are the prostate, breast, thyroid, spleen, kidney,
heart, and skeletal muscle. Based on the type of tissue
and the type of cell in which cancer arises, various
categories of the same have been recognized. From
astrological standpoint, it would be necessary to identify
the possibility of cancer affliction, and then the specific
organs or the part of the body which can be affected
may be determined. In this regard, the Indian astrology
is well developed. On the basis of the natal chart and
the association of various planets with different parts o
the human body, the astrologer can fairly accurately
pinpoint the area of the physical body which is likely to
be attacked.
In astrology, the different countries are assigned to
different signs of the zodiac and different planets.
Details of this classification are available in several texts.
For ready reference one could even find this classification
indicated in B. V. Raman's much popular study entitled
Hindu Predictive Astrology.
Statistically it is suggested
that Scotland has the highest overall cancer mortality
rate among men and Portugal the lowest.
Among
women, Chile has the highest reported cancer mortality
rate and Portugal the lowest. Pisces is said to be
related to Portugal which has the lowest incidence of
cancer both for male and female.
If the individual has
strong Pisces sign, the susceptibility of cancer is
certainly greatly reduced. Scotland having the highest
cancer Jncidence comes under the sign Cancer ruled by
the Moon as well as under Libra ruled by Venus. These
two planets should indeed be carefully watched for
perversity ; and affliction of the Sun, the Moon, Jupiter
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Solve Your Problems Astrologically
and the Ascendant specially for individuals hailing from
Scotland make them very liable to attack from cancerous
growth process. Several constellations, planets, and
the signs of the zodiac have in ancient astrological
scriptures been associated with different countries which
requite to be kept in the background while assessing the
susceptibility of the individual to this kind of afflictions.
The general principles of cancerous growth as indicated above make any prognostication of cancer a
difficult task and it is advised that the astrologers should
not rush hastily in attempting such prognostications.
There are many pitfalls in the same. It is so even for
the simple obvious reason that the malady if detected
timely could be surgically eliminated making the individual permanently free from the trouble.
Thus Mars
which could cause the disease may even show the way
to its cure.
Much empirical work has been done by way of
collecting charts of different persons who have had
cancer affliction. In this regard it may be indicated that
Surendra Pal did a pioneering work in collecting 173
cases of cancer and published his findings in the annual
number of The Astrological Magazine, 1982.
A careful
study of these charts could be highly beneficial to the
students of the subject, but here I would take up for
illustrative purpose only a few.
Chart/1 is for February
18, 1959 with Virgo Ascendant. Virgo ascendant in the
present context is very relevant in several ways. The
sign symbolises the various siddhis or the latent powers
of the individual which if properly activated could give
immense power over natural forces. It is the store house
1. Chart I: Ascendant and Rahu in Virgo ; Jupiter in Scorpio ;
Saturn in Sagittarius ; Sun. Mercury, and Venus in Aquarius ; Kelu in
Pisces ; Mars in Aries, Moon in Gemini.
Malignant Cancer
199
of one's possibilities. One therefrom can conclude that
the native's strongest point should have been his latent
possibilities, that is, the store house of positive lifeenergies which he could develop to attain hisfull stature.
But he was destined not to do so. The placement of Rahu
in the First House made his personal life bitter ; his
latent energies were stragulated. There was no benefic
influence to mitigate this tendency. The Sun which is
the core of one's being, from which all the soul's directions flow is also severely afflicted, specially by the
Saturn's aspect on it which reduced all the goodness
whatever possible of Mercury and Venus. Venus is also
not giving him any opportunity for making his lifeenergy grow favourably.
Perversity of Saturn is
enhancecLalso due to its aspect on Ascendant, thus
sapping out the energy essential for his sustenance. The
Moon, another life-giving planet, is contaminated by
Saturn by its seventh house aspect whilst the Moon in
Tenth House should have given some saving grace otherwise. Furthermore, the horoscope has been additionally
weakened by the presence of Sakata Yoga.' In this
horoscope one finds the positive life-giving planets
seriously afflicted by Saturn and Rahu, the two deadly
planets, and both of them of deeply malignant nature.
The position of the Ascendant lord, that is, Mercury, is
also not favourable. Mars in the Eighth House as lord
of the Eighth and the Third Houses also cannot be by
any way considered helpful.
Let us examine another chart given in the same
collection. C/iarf//is for August 1 1, 19432 with Leo
Ascendant.
In the present case one finds that the
2. Chart II : Leo as Ascendant with Venus and Mercury ; Moon
in Scorpio ; Ketu in Capricorn ; Mars in Pisces ; Saturn in Gemini 3nd
Sun, Rahu and Jupiter in Cancer.
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Ascendant lord the Sun is placed in the Twelfth House
along with Rahu and exalted Jupiter.
Saturn aspects
the Ascendant and Venus. The strangulation effect of
Saturn is very powerful in the present case also. The
quantum of life-energy with which the individual is born
had been very much restricted and its power of growth
circumscribed. The Ascendant lord placed in the Twelfth
House along with poisonous Rahu could not be considered very helpful. The Moon closely associated with
the life-giving impulse, the planet which helps the
growth and blossoming of the life-giving energy, is
debilitated. Thus we find that the Ascendant lord, the
Moon, the Sun and Jupiter are all in very adverse situation, whilst Mars, Saturn and Rahu are free to do the
harm.
Another Chart ///given for January 23, 19233 shows
that Aries Ascendant has Mars in the Twelfth House
fully aspected by Saturn from the Sixth House, and also
Venus already placed in adverse Eighth House is aspected
by it. Sun is also in enemy's house. Ketu is also in
the Twelfth House along with the Moon. This conjunction of planetary positions emphatically indicates that
the positive life-energy is greatly handicapped in its
effective and nourishing operation whilst the negative
life-energy impulses are quite strong.
In conclusion, one is led to state that the prognosis
of cancer whether medically or astrologically is not easy.
One has to distinguish it from leprosy which is entirely a
different kind of disease but it also involves decomposition of certain organs of the body but its germ has
been isolated. Cancer is still a mysterious affliction.
3. Chart lit Ascendant is Aries ; Saturn and Rahu in Virgo ;
Jupiter in Libra ; Venus in Scorpio ; Sun and Mercury in Capricorn •
Moon, Mars and Ketu in Pisces.
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201
The occult philosophy has already begun postulating Life
and Anti-Life energies both circulating in the cosmos
and astrologically, it is possible to identify the role of
the both in everyday life. The allegorical reference to
the Churning of the Ocean, astrologically made evident
by the disposition of the malefics and benefics in constellations with their mysterious powers, can have much
to say in the present context.
But investigations on
this line could open many new aspects of life.- A pinpointing of the affliction may not be possible so easily,
but one cbuld only find out whether an individual chart
has the tendency to harbour such possibilities ; the
responsibilities of the astrologer like that of a doctor, is
great in warning the individual so that he could defend
himself. !n this kind of susceptibilities, a careful and
alert watchfulness and spiritually oriented life could be
of great help. It is not without significance that several
great sages had suffered .from this disease and they had
borne it cheerfully. It might be revealing to go deeper
in their charts to work out the spiritual significance of
this causation and its astrological relationship with the
evolving Soul.
REMEDIAL MEASURES
Much confusion persists regarding the role of
astrology in alleviating human sufferings. To a great
extent, rational human individuals who have been
endeavouring to comprehend the unexplained laws of
nature have begun to accept the validity of astrology.
It is no longer, in the circle of scientists, dubbed as
prejudice and blind belief. The number of individuals
who has been attending astrological schools and teaching lessons is certainly amazingly large, specially so in
westren industrialised countries. But the validity of
remedial aid in astrology is still not very well recognized
and it is often questioned in learned circles. Even the
astrologers are not unanimous on the efficacy of gems,
stones, mantras and such other methods of thwarting
the occurrences of many unpleasant situations or in
eliminating or reducing several unhappy afflictions. This,
happens primarily due to differences in the basic understanding of astrological influences. An understanding
of the occult nature of the astrological science will
enable us to see clearly that the study of the tendencies
of various physical and supra-physical forces does not
lead us to fatalism. The forces of gravitation ooerating
on every individual do not preclude the humanbeings
from flying in the sky and to send rockets beyond
the realm of solar influence. When one understands the
real nature of these laws, one inevitably comes to accept
Remedial Measures
203
them but one may, having accepted their validity try to
mobilise them for one's advantage. It is with this object
that the seers have stated that "Those who know astrology can only indicate in a way what will take place in
future. Who else, except the Creator Brahma, can say
with certainty what will definitely happen".
As an
astrologer can only study the tendencies likely to manifest under certian situations, it may be logical, as an
extension of this approach, to find out the additional
forces that can be generated in order to deflect any
unhappy influences likely to manifest as a result of the
given planetary configurationAs a matter of fact, the scientists and modern
thinkers have begun to explore on this line the possibility of utilising astrological knowledge to caution
individuals against impending dangers and to take
remedial measures. It could be helpful if in India the
various empirical results of practising astrologers are
collected in order to evolve a synthetic approach to this
subject of remedial measures to enable others to try
them and verify the results. The scientific method in
astrological researches would help us to greatly expand
the scope of Hindu astrology which has a wide and
useful role to play in the modern world and useful contributions to make in the realm of occult science.
Occult
science does not obligate us not to take aid of natural
recourse in alleviating one's troubles and tribulations.
The need for studying the significance of planetary
afflictions and remedial measures is important also from
another standpoint. The interest in astrology in purely
objective form is not very useful unless this knowledge is
gathered for some higher study or for some practical
use. International predictions made by various astrological savants, both Indians as well as international, ones
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have been with the object of cautioning world politicians of the impeding dangers so that they could take
appropriate steps to ward off the afflictions or atleast
reduce the intensity of their impact. The ancient method
of Ayurvedic system of medicine linking the pran/cforces
afflicting the individual with the three basic flows of
energy, namely, phlegm (kapha), bile (pitta), and wind
(vayu) which in turn were related to planetary radiations
had required the ancient medical practitioners to have a
deeper understanding of astrological principles on the
basis of which they examined the natal chart of the
patient prior to commencing treatment. Those who are
aware of the basic Ayurvedic system of treatment would
indicate that the linkages between various herbs,
minerals, gems, and the time for beginning the treatment
with planetary radiations were based on an occult understanding of cosmic forces' affecting the human individual.
Even the yogic teachers who taught their disciples in
various schools of occult perfections had deep knowledge
of the relationship between the planets, the chakras, and
thefunctioning of the human organism. When they required their students to follow a particular dietary regulation, they did so because all these are intimately related
subjects. The efficacy of yogic practices in remedying
many physical ailments and in enabling the maintenance
of physical welfare which was also achieved by the
ancient Indian medical practitioners, is open to every
research student to verify. On the same analogy, one
can affirm that the understanding of planetary influences
could be very useful in helping the individual to lead a
confident and meaningful life.
I once knew a practising clairvoyant psychopath in
London who also administerd homeopathic medicines to
her patients.'
Her method of selecting the specific
Remedial Measures
205
medicine for her patient was to examine the aura of the
individual patient and that of the specific medicine and
to examine the harmonising possibilities between the
two in order to set right the lost balance. She was very
effective. I feel that this is the basic approach required
of an astrologer as well. While examining the horoscope
of an individual, the astrologer should attempt to find
out the purpose and the basic reason for the disturbance
in the life of the individual. The planetary radiation is a
way of harmonising the disturbance
the individual
disturbance and the cosmic harmony cannot exist together for long. They must, in order to maintain the balance
in nature, get harmonised which is the goal of ail
planetary afflictions. There are many ways of harmonising the two.
Itthe astrologer could extend his understanding of the supra-physical or the occult dimension
of astrological forces, it is possible for him to link the
present affliction with the past omissions and commissions of the individual and to suggest various steps
whereby the afflictions can be remedied or minimised.
Every astrologer knows that all the planets have
special radiations. Many of the afflictions are caused
primarily by three planets namely, Saturn, Mars and
Rahu. But before discussing their special radiations, it
may be useful to expose one's personal experiences
relevant to the topic to indicate how the astrological
knowledge can be helpful if linked with common-sense
and some other systems of tackling human problems.
For example, let me mention here the case of an elderly
lady with several children living in a middle class family
in Tamil Nadu. For several years she had been suffering
from pathological symptoms of high blood pressure but
she was not reacting to any treatment.
The doctors
were perplexed : the misery increased, the malady
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remained uncontrolled, the family atmosphere became
much depressed, and the disease remained elusive. On
an examination of her chart, it appeared that she was
running Rahu's main period, according to Vimshottri
System of Direction, and the planet was afflicted by
Mars and her Sun was weak. A general understanding
of her chart and the family history showed that the lady
was at cross-road ; her self-centredness had to be turned
outwards so that she could begin to appreciate the
reality of the spiritual world. Connected with Rahu,
there are several stones and many rituals but I was not
sure that all these would be effective. Selection of the
most effective remedial measure, was difficult.
Stones
could help to some extent but it would have been unable
to activise her mental body which required reorientation.
As she belonged to an orthodox Brahmin family with
many relations knowing the sacred texts of mantras and
japas in which they were adepts, I casually suggested to
her that she could consider having the Rahu/apam done
while she also regularly attended the Shiva Temple
specially where the idol
contained many
black
serpents carved around the idol. While this continued,
she could continue the medical treatment without
neglecting the same. Surprisingly, during the period
when the pandits were performing the Rahu japam, the
medicine started showing positive results and the doctors
began getting clear symptoms of the disease for effective ;
treatment of the malady. During the course of the
japam and the improvement in her physical conditions,
the lady showed increased interest in religious observances and her psychological conditions greatly improved
This event subsequenty was quite effective in such a
way that the disease did not recur in any great
intensity or complexity for a very long time.
Remedial Measures
207
Much categorical inferences cannot be drawn from
the above incident, but it does show that there is the
possibility of radically reorienting the individual to the
conditions surrounding himself. After all, it was felt in
the above case that Rahu had the primary influence in
making the individual dissatisfied with the existing
physical (material) conditions which if administered with
the celestial nectar (of spiritualism) may enable him
(Rahu) to attain a state of permanence (eternity or
harmonization). The vibrations of the japam and the
involvement of the lady in the ritual and the attuning of
herself to the serpent naga imperceptibly affected the
aura and the response of the physical to the higher
influences made the physical symptoms of the disease
more specific which the doctors could easily treat.
In
this process of helping the patient, one had to approach
the problem at first by determining the general nature of
the personality pattern as shown by the natal chart, the
specific forces affecting the person at the moment by
calculating the directions, the orientation, that is the
expectation by the occult forces, and the various alternatives by which the result could be achieved. As a
result of such a combined integrated approach, the
remedial methods of astrological afflictions can certainly
be helpful.
As indicated earlier, there are three planets, namely
Saturn, Mars and Rahu which are greatly dreaded for
their afflictions.
Much of the remedial methods are
sought for them. As it is, Rahu makes the symptoms
confused, the disease difficult to diagnose, and the
.individual is greatly depressed and self-centred. The
most important task for an astrologer confronting such
individuals is to arouse in him the desire to shake off the
malady. In spite of all pretensions and vocal statements.
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the individuals with Rahu's afflictions, to a great
extent, enjoy their malady because of the accentuation
of the identification of their psyche with the self.
In this psychological framework, the
individual
moves in circles without any urge to move out.
But once the urge to get the nectar is aroused, and
he somehow contrives to approach the gods (devas), he
would get rid of the malady (of death and the temporal
existence) and attain the higher levels of existence of
deva-hood which would absolve him of his personal
concern and as such he would have no anxiety about his
own existence and welfare. One has to seek right aid
for such a transformation.
Inthe case of Mars, the conditions are very different.
This planet is full of activity. The individual under its
influence would be restless and anxious to be dynamic.
The affliction under Mars takes place because the various
sheaths of the human personality are not adequately
harmonised to one another. Thought, emotion and the
physical sheaths pull themselves in different directions.
As a result of such fulls in different directions, there
may be carelessness resulting in accidents, there may be
imbalances between emotion and the physical body
leading to physical disease and malfunctioning; similarly,
other disharmonies may lead to other afflictions.
The
natqre of these imbalances can be understood by the
planetary disposition and the astrologer will have to
find out the means for setting the incongruities right.
Sometimes wearing of a specific type of ring will enable
the emotions to calm down and to set the vibrations
around him right. The same result can even be achieved
in another case by right japam. The idea is to set right
the imbalance among the various sheaths of which Sri
Sankaracharya has spoken very elaborately in
iveka
Remedial Measures
209
Chudamani. which would calm down the individual and
eliminate the affliction or reduce it greatly.
Saturn is one of the most difficult planets to
tackle and also the most dreaded one.
He creates a
ring round the individual who under the influence of
it feels stifled, caged, imprisoned and put to servitude.
The ego in the individual is crushed. This being a very
disturbing experience, which manifests in many ways by
the planetary combinations expressing themselves at
different periods of life, one feels greatly disheartened.
No one can control Saturn for this planet is an aspect of
Lord Shiva whose domain extends to the cremation
ground where every physical constituent of the physical
body is completely annihilated. Any malady arising as
a result of Saturnine affliction will have the result of
breaking the ego of the individual. This planet, like the
Lord Shiva, is easily propitiated provided the right
attempt is made. It is very simple : the individual has
to surrender himself completely to the Almighty. This
is easily said than done. There are various degrees of
surrender and many methods for it depending upon the
individual circumstances.
An intefesting experiment in this regard may be
mentioned here. The chart of an individual who was an
engineer by profession and had earned much money
showed an affliction of Saturn and Rahu.
During the
period when these planets had their main and subperiods, the individual came under clouds and began to
be persecuted for various kinds of financial irregularities.
When the litigation started, he began to lose much
money, social prestige, and peace of mind. In such a
predicament, he did not have any trust in traditional
pandits who usually performed japam.
He felt that they
would ask for much money without performing the right
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performance of the right kind of japam. It was also felt
that stones would not have the right psycholagical impact
because he was an intellectual with whom one did not
wish to enter into theoretical discussions on the efficacy
of gem therapy ; the amount of money required for the
purchase of gem also would have meant a big sum for
him. So it was suggested to him that he should go to
a Shiva temple on Mondays and pour milk on the idol
having taken his morning bath and on an empty
stomach. Reluctantly he agreed to do the same because
he thought that one did not have any other interest in
him except of helping him. At that time, the strain of
litigation was also showing on him. So when he began
going to the temple; he began to feel relieved, and as he
began to surrender to God his psychology changed ; his
aura got gradually rearranged, and the personality began
to take a happier frame. The flow of the higher force
made him more harmonised.
The influence of Saturn
began to change him. He became adjusted in his
limitations. Surprisingly, with such a change, he began
to get favourable results in court cases as well, and
other proceedings began to turn in his favour. While his
personality was becoming reoriented to a new way of
life linking him to cosmic forces in a more harmonious
manner, the results of the various complaints against
him began to manifest in his favour. There is no way
known to us so far to establish any causal relationship
between the two, but it appears that the Saturn-Rahu
radiation aimed at making the gentleman recognise the
Supreme Divine Power which he had so far resisted due
to his intellect. Once his intellect gave way, the result
of these planets began to express in their supra-physical
dimensions making him a more composed and happier
individual.
Remedial Measures
211
There are many examples of Jupiter, Venus, and
Mercury causing inconvenient conditions from which the
individual often desires relief. Gems have often been
prescribed for these planets. The Sun and the Moon
are also often propitiated and gems connected with them
recommended for the redressai of their malefic influences.
While recommending the gems, it is often
observed that there are several orthodox astrologers who
blindly adhere to the traditional rules of prescription.
Undoubtedly, they are effective as far as they go but
many a time side effects are also noticed. For example,
once a person with afflicted sixth and the seventh
houses was groatly perturbed about his professional
matters. An astrologer suggested him to wear a stone
which did help him in destroying the evil effects of his
enemies and he was quite satisfied about it. Shortly
later on, he came to inform of this result but he
casually mentioned that his wife's eye-sight was getting
seriously impaired and he was contemplating a trip
abroad to get it set right. On enquiry it appeared that
the elimination of the hostile professional influences and
the intensification of the wife's eye trouble both occurred
at the same time. It was suggested to him that he might
remove the ring with the stone for the time being to
watch the effect.
It was found that the removal of the
ring made the professional atmosphere slightly worse off
but there was an improvement in the eye ailment of the
wife. As the official situation by that time had already
greatly improved, he preferred to keep away the ring and
to continue with the local medical treatment. His wife
reacted very favourably to the treatment by this time.
From this, one could conclude that the stone which
destroyed the professional
hostile
influences also
adversely affected the wife's eyes. The astrologer who
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had prescribed the gem had overlooked the influence of
the stone on the Seventh House which should have
*
enabled him to warn the native of its possible consequences on wife's health.
In another case connected with
Moon, some
uncommon results were observed.
This happened
in the case of a female with weak Moon.
During
a particular phase of her life, she was passing
through much mental agony and disturbance. The
astrologer advised her to wear a Moon-stone, which
greatly relieved her of the mental symptoms. But as
her Moon was connected with the Twelfth House, the
Moon-stone affected her monetary outflow and she
began to experience considerable increase in expenditure.
As she was not short of money, she did not get upset by
it but it clearly showed it to be a significant instance of
the simultaneous effect of a stone in several ways and
at several levels.
These examples would show that there are many
more dimensions of astrology than we ordinarily recognise. Nature has imbued occult powers in the entire
manifest world in several ways. When sorrow and
troubles arise. Nature has several remedies to counterbalance the same. Ifthe process is unhappy and inconvenient,' one can select the remedial measures very
carefully so that natural harmony, both externally as
well as internally, is achieved.
It can be done by
introducing additional occult force to the state of his
existence. There are many alternatives in this regard.
Careful selection of the method suited to the occasion
is the essence of astrological remedial measures.
TRANSMUTING SORROW
KNOWLEDGE
INTO
Patanjali in his treatise on Yoga laid down rules for
attaining the pristine state of one's awareness which he
called Kaivalyam. During the period when the Divine
spark gets immersed in modifications of different sorts,
the man is afflicted by K/esha, which freely translated
means trouble.
Patanjali stated . the nature of this
affliction or the cause of all miseries in life rooted in
avidya, the lack of awareness of reality, asmita, the
sense of egotism, or i-am-ness, raga-dwesha, attractions
and repulsions towards objects, and abhinivesha, the
strong desire for life. If one analysed these causes
deeply, one would find that penury, ill-health, absence of
any satisfactory profession, denial of progeny, humiliation and such other troubles in life about which an
ordinary man is much concerned are not the real causes
of sorrow. The different circumstances through which
the individual passes depending upon his samsakara,
the innate tendencies, are caused by klesha. Cosmic
forces impinge upon the individual to direct his future
course of events and actions.
Those who could
appreciate this fact would acknowledge that the interaction is caused by incoming cosmic forces and the
inherent karma of the individual which is related to
klesha. As these cosmic forces are beneficient in their
true nature, they present those conditions whereby the
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individual can modify his samsakara and change the
course of one's life.
In this general scheme of one's
evolution, astrology is capable of directing the efforts of
the individual in a helpful manner in which process he
becomes strong enough to counteract any misfortune
thai could come in his way.
in astrology, different methods of counteracting the
malefic influences of the planets are given. Mantra, pooja,
graha-shanti, and several other methods have been indicated to propitiate the planet. Gems, kawacha, tantro, and
other methods of this kind have been indicated to ward
off the malefic influences. Astrologers also suggest other
i/paA-rarr/as or methods such as pouring water on Lord
Shiva's Linga Sharira, or getting released a long black
serpent, or dedicating flags on specified temples and
such other methods.
It has been found empirically that
these prescriptions for warding off the afflictions do
have their effect. Many astrologers have related warding off of various kinds of affliction with the reading of
different portions of certain scriptures but this could be
included in the category of pooja. When these methods
have shown their efficacy, one cannot deny that there is
some validity in these relationships. They all show that
the cosmic forces differentiated in nature under the
influence of different planets are not rigid. They
represent certain forces whose nature is explained by
different astrological rules.
Gravitation is a fact in
nature. The law of gravitation only describes a condition.
One who wants to manipulate this force according to
his requirements may take measures accordingly. The
result of the manipulation would be directly related to
his knowledge of the law and the potency of his measures
undertaken. Similarly in astrology, the steps taken to
ward off the afflictions of the planetary forces would
Transmuting Sorrow into Knowledge
215
depend upon the knowledge of these forces and adoption of measures to counteract the affliction. As these
are very difficult subjects to master, it is necessary to
take assistance of knowledgeable astrologers in this
regard.
Apart from the various methods suggested above
for propitiating the afflicting planets, there is another
method in line with what Patanjali had assumed. The
afflictions are caused by certain forces impinging on the
inherent nature of the man. In case he could comprehend
the direction in which the psychological modifications
or the transmutations are needed to absorb the full
benefic effect of the planet, a new vista of experiences
could open to the individual. In this context, it is however, necessary to understand that sorrow is not a
physical phenomenon. It is primarily psychological. The
immediate cause for it may be physical, as for example,
the loss of one's limb, death of one's only son or some
such misfortune, but the physical cause makes an
impact on the psyche of the individual which arouses
various reactions.
These reactions are the result of
one's samskara and following the incident this samskara
is further modified. The resultant modification in the
individual's samskara is what the planetary deities look
for. They know that the individual at a particular stage
of his evolution is liable to react in a particular manner
so that the karma for him is arranged in such a manner
that a particular event takes place at a particular time.
So the person has the affliction
his reaction and
consequent modification in his psyche.
The special
contribution of astrology lies in indicating this modified
state of consciousness which the planetary deity wants
for the particular individual. By a comprehension of
this ultimate result, in case the individual is able to
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Solve Your Problems Astrologically
attune himself to the expected modification; that is, if
he has transmuted his basic attitude to life in the
expected direction, there is every likelihood that the
impending misfortune itself would vanish. In case the
misfortune however, occurs at all, that may be to work
out certain past karmic debts, and its impact would not
be so sorrowful.
Let us for example see the impact of a few planets
in order to get the principle clear. The Sun is the most
powerful planet.
It is a planet which requires the
greatest care in its propitiation. It is not considered a
benefic in the ordinary sense of the term. When the Sun
does a thing, or creates any specific impact, very little
can deflect its powerful influence. But all the influences
of the Sun enable the individual to move towards the
real essence of the life-force. Patanjali has mentioned
sA/?m/Ve5/?a,asmentioned earlier, a cause of klesha, and
the effect of the Sun is very intimately linked with this
abhinivesha, the clinging to life.
Under favourable
confluence, the Sun will open out the inherent real
essence of the person, his latent supreme qualities. But
in case the conditions are not so favourable,
the
afflictions of the Sun will churn the life of the individual
so much that the inner core of his being is ruffled. The
individual suffers severe sorrow after which he is less
attached to the material aspects of life. He clings less
to life. It has been mentioned that the Sun under
certain given conditions gives peevish temperament, on
another occasion hatred of relations, on third set of
conditions there could be late marriage, troubled marriage, hatred by the fair sex, wive's character questionable
and so on. The most powerful planet, the Sun, which is
said to be the representative of the Supreme on this
globe, cannot radiate any influence which is truly
Transmuting Sorrow into Knowledge
217
unhappy for the individual.
Therefore, one should
consider the solar radiation which is felt unfortunate as
the guideline for transforming the individual in such a
way that he realises the futility of this life. When one
would learn the lesson of not to cling to material and
physical life, the afflictions of the Sun could be an
exhilarating influence showing the path of one's true
evolution.
Let us take another example.
The affliction of
Saturn is said to be very intense. The intensity of sorrow
aroused by this planet is next to none. Every one is
greatly apprehensive of the malefic influence of Saturn
and they try all sorts of methods to propitiate this planet.
It is supposed to be a representative of Yama, the Lord
of Death. Before it, every achievement of mankind is
turned into dust.
Every astrologer can tell the various
sufferings signified by the adverse situation of this
Saturn. The point for consideration in this connection
is the transmuting result achieved by propitiating this
planet.
Complete surrender to this planetary regent
would imply a complete annihilation of one s egotism.
The sense of l-am-ness must be thoroughly eschewed.
Only in the state of utter helplessness the affliction of
Saturn is over. This psychological transformation could
arise as a result of serious deprivation in one's life,
significant death of one's relation, or it can be any
calamity depending upon the position of Saturn in the
horoscope. But the truth is that the slightest affliction
of Saturn would leave a deep scar on the psyche of the
person. In case this transmutation could take place by
wearing a horse-shoe-nail ring, or by performing pooja
for the planet with a sense of awe and fear, the result is
achieved. When Patanjali spoke of klesha rooted in
egotism and l-am-ness, he was referring to one type of
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Solve Your Problems Astrologically
human affliction which took the mankind away from his
ultimate goal of pure realisation of Truth. Saturn gives
this realisation by demolishing everything which is not
permanent and not True in the ultimate analysis. By
changing the direction of one's desire and aspiration in
life, the afflictions of Saturn would not create unhappiness to the individual.
Those who are afflicted by
Saturn could get the necessary transmutation by devoting themselves to deeper philosophy of life and by trying
to make that philosophy a part of their everyday living.
Rahu is another dreaded planet. Its nature is said
to be like that of Saturn. Still there is a fundamental
difference between the two. One is a planet, a concrete
manifestation, whilst the other is merely a shadow, a
point, a node. This difference is very vital. Saturn
creates a situation with some action point in it. The
situation caused by Saturn is due to some action, may
be related to the past, may be just a peg around which
certain changes take place.
Under Rahu, it is not
an action that creates the situation but the law iteslf. It
is like limitations imposed on the individual. When a
person is put in prison, it is not the food, work, or the
fellows who create the unhappiness, but the very fact
that someone is in prison makes his life miserable. The
same is true of Rahu. It puts the karmic ring around the
person beyond which he cannot hope to move out.
This karmic bond is expressed in many different ways.
It is said by Kalidasa that under the influence of adverse
Rahu, the person will be liable to danger from reptiles,
poison, disease and trouble all over the body ; there
would be danger from missiles and fire, and enmity with
the mean, fall from a tree and torments from enemies.
These effects of adverse Rahu could create much sorrow
and unhappiness in the life of a person. These are
Transmuting Sorrow into Knowledge
219
some of the difficulties over which the individual may
not have any control. But, in case, realising the
inevitableness of such occurrences, if the individual
begins pondering over the karmic roots of these misfortunes, there is also a possibility of undoing some of
these unhappy events. For it has been said that criticism
brings worry, unhelpfulness creates unhappy physical
surroundings and so on. Such suggestions are ample
in Jataka stories as well as in many other scriptures. By
trying to relate these correspondences, the individual
may get deeper knowledge of the law of kerma. In case
Rahu is adverse, and one preoccupies himself in understanding the nature of the downtrodden, in case he
voluntarily begins to assume unpalatable responsibilities, if malignant diseases become his subject of enquiry
with which others are suffering, there would be a situation when the individual would acquire the sacred knowledge; and there is also the likelihood of his getting some
material reward. In fact, one has to learn the consequences of the exalted planet and the purpose for arousing
of those causes which lead to any specific effect. This
could be done by reversing the action of the adverse
planet by preoccupying oneself with those conditions
which are caused by the adverse planet. In doing so,
he should consider the effects of the adverse planet as
the media through which the image of the effect of the
exalted planet could be created.
An example of this kind of transmutation can be
given in the present Gontext by citing the example
of Sakata Yoga. This yoga is caused by the Moon
in the Twelfth, Sixth, or Eighth from Jupiter, the effect
of this yoga is stated to be : The native loses fortune
and may regain it. He will be ordinary and insignificant.
He will suffer poverty, privation, and misery. He will be
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Solve Your Problems Astrologically
stubborn and hated by relatives. In this yoga, it is
important to note that the same is caused by the Moon
which is the karaka or the causative planet of mind,
psychology, peace and tranquility, and Jupiter who is
connected with affluence, expansion, benediction, and
philanthropy. By the placement of Jupiter in the Sixth
position, the planet of affluence would itself be restricted ; secondly, it would also restrict the expansion of
mind, disturb the tranquillity of the mind.
Similarly,
when the Moon is Sixth from Jupiter, the philanthropic and happy conditions ordinarily available to the
individual may be put to difficulties by the attitude of
the mind. One could work out the various implications
of these positions to see the powerful effect of this
combination in causing misfortune.
There have been many powerful personalities suffering from this affliction. Take for example, the horoscope
of Pandit Jawaharlal Nehru.
Though there is some
cancellation of Sakata Yoga because of the Moon being
in the Ascendant, yet the Sixth-Eighth relationship
between the Moon and Jupiter would necessarily leave
its scar. Panditji had his ups and downs in life. His
personal bank balance, as his will showed, was not
worthy of «nvy- But what he himself did was not to
work for himself but for others. The Sixth and the
Eigth Houses being also the houses of sakti (power), and
kundalini (serpent fire), by his efforts in turning himself
towards others, these limitations became the source of
his power and strength. He went to prison, he lost his
wealth, he could not develop his professional expertise,
but all these endeared him to the teeming millions.
Another example of Sakata Yoga is present in the
horoscope of late 'Y. Keshava Menon, whose recorded
predictions of the martyrdom of Gandhi and Mujib are
Transmuting Sorrow into Knowledge
221
known world over. Menon had also suffered in life.
For his political activities even in foreign countries he
had been put to prison and had even to undergo humiliation of externment. His personal health had not been
very satisfactory, but he had the ability of directing his
mental power to higher realms as expressed by his
philosophical writings and contacts; by his astrological
erudition, by his political involvements.
His Sakata
Yoga had not made him an unhappy man, but he had
started taking delight in those activities where the
personal limitations had given him the great power for
doing good to others. In this way, one could find the
way out through every limitation and affliction and in
this escape he could turn his misfortune into a joyous
event.
In the present context, one would like to quote
Dr. B. V. Raman in his rendering of the horoscope of his
famous grand father Professor B. Suryanarain Rao, when
he mentioned that the Moon in the horoscope was. with
Rahu aspected by Mars as a result of which he suffered
from mental worry. But, Dr. Raman mentions, that "it
enabled him to cultivate that strength of the mind and
spirit of optimism which stood him in good stead at the
most critical times of his life". This shows that hidden
in many of the afflictions, there are indications which if
rightly understood could take the sting out of it.
Each
one of us, even ordinary human being have our personal
problems which have planetary causes but these planets
are not interested in Causing pain to us in but bringing
about certain changes in the psychological structure of
our being and if that transmutation could be deliberately
adopted, the sting of sorrow could be greatly minimised.
AID TO SELF REALISATION
Those who have studied the Vedas would at least
agree that it is a very mystic work. The hymns of
this work were not intended merely as laudations for
the natural deities or supplications for the grant of petty,
material gifts of personal advancement. Within the veil
of invocations to various nature spirits and mythological
gods, the ancient seers have given clues on the understanding of which the man may attain the highest that is
possible for him. The diverse approaches to the
Vedas could be well realised if one studied the hymns
relating to Soma and interpreted them in terms
of astrological aphorisms. Many a time, the inner
meanings of the astrological Moon are better understood
with the help of these hymns.
Similarly, when the
Atharvins'mvoWed the various nakshatras for the grant of
various human gifts and welfare of their society, they were
revealing one of the hidden cosmological principles
concealed in these highly electro-magnetic force-centres
which discharge highly powerful energies which when
properly harnessed could be of immense aid to the human
society. The Hindu philosophy. Karma Kanda or "the
presciptions as how to live in this world", astrology,
yoga, the science concerning physical health, emotion
and intellect or the Ayurveda, and several such other
branches of Hindu learning were all intimately connected
with the primary objective of understanding the true
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significance of life and the role of individual in this
scheme of natural evolution.
In search for happiness and in the effort to thwart
the occurrences of unhappy events, one consciously or
unconsciously looks to the real source of energy and
benediction. Gradually this urge is converted into the
ray of devotion and one begins to cooperate with Spirit.
In course of time when devotion matures and the
individual begins to get a glimpse of the Divine realities,
his mental power develops.
His intellect strengthens.
But, a time comes when another dimension of life opens.
He realises that the intellect is of limited use. The
usual devotional practices do not satisfy him. On that
lonely night when intellect has failed him, and the old
devlotional outbursts do not give him solace, he feels
lost and after all bafflements there dawns a faint star of
inspiration. Such experiences are valid only for opening
the greater portals of spiritual understanding. When the
soul becomes stronger and it "begins to realise the
significance of the night and the day, the Moon and the
Sun, he begins his spiritual journey. On this path,
there is no personal sorrow, no personal happiness. Only
the pilgrim on the path knows the ordeals of the journey.
By the time he reaches this stage, like Tennyson, he
almost repeats the words
all experience is an arch wherethro'
Gleams that untravelled world, whose margin fades
for ever and for ever when I move
The role of astrology in revealing the immeasurable
extension of human personality is considerable.
There
are many dimensions of the human-being and astrology,
which if properly understood, unveil many hidden
corners of life. The ascendant on whose strength and
nature depends the life's main course—if the ascendant
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is strong, the individual is expected to weather all thi
misfortunes of life, even if other planets require
him to undergo those troubles.
The planets might
bestow a period of ease, comfort, luxury and affluence,
but the ascendant's spiritualism and ascetic nature would
enable him to maintain equipoise and serenity. The
ascendant's strength also determines whether the
injury-inflicting planets are able to destroy the personality. Whether the person would die at any age would be
related to the condition of the ascendant. The life of
the person is considerably dependent upon the quality
and strength of his ascendant ; the other planetary
influences can only be subsidiary to this main factor.
This is so because the ascendant describes the nature of
the personality of the individual. When an ego takes
its birth, a period of life-span is given to it and it is also
assigned a period of activities during whiqii time it has
to learn various lessons. Approached from this standpoint, it is necessary to examine the ascendant and its
interrelationship with other houses and planets in a
different manner. The fact that the astrological aphorisms
assist the astrologer in predicting the future course of
events is not so significant in the context as the causes
which necessitate such events to be thrown in the lifeflow of a person. Supposing someone is distined to
face the death of his only son when the child attains
maturity, this event is vitally significant for the individual concerned, and the contribution of astrology in
forecasting such an eventuality may be helpful in many
ways and in preparing the individual to face the misfortune. But the cause forsuch a misfortune is left out of
the scope of astrological predictions. Astrology underlines the inevitability of certain events depending upon
karmic forces, and the possibility of certain events which
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225
by proper precautions could be avoided, but the fundamental question that has to be answered in the present
context is the why of these events. Here the science of
astrology has to be related to religion and other occult
sciences. If the individual is having the predominance
of Raja s/c (activity connected) attributes, the events will
strike him differently from what they could be if he were
the Tamasic (inertia-type) or Sattwic (harmony-type).
The decision of the type of the personality is easier than
the working of the significance of the pattern of events.
The second question in the present context is to
find out the maturity or otherwise of the ego. At the
early phase of the journey of the soul, the events are
presented in order to teach it certain lessons. The
events occur either to show the different facets of life or
to deflect his reactions in a particular direction. When
an event of sorrowful nature takes place at the early
phase of the soul's growth, it is to make him understand
that sorrow is a fact of life. A primitive man is not
touched by the death of his only son whereas a man who
has developed sensitivity and is emotional would find
this experience very painful. A primitive man on the
other hand would find the flesh of his beloved wife
tastier than that of other beings I This shows that the
events have a relationship with the stage of the growth
of the soul.
When the soul's journey has advanced and the - ego
is nearing the goal of perfection, these events have a
different purpose. For example, the abduction of Rama's
wife, cancer of the throat for Rama Krishna, denial of
love-life to Mira and crucifixion of the Christ or the
starvation of Gautama Buddha could not be considered
ordinary events in their lives. At the same time, accepting the fact that nothing happens in life without any
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cause requires one to approach these problems differently. The fact that the incarnations of gods also take
place according to some law of nature which does not
transcend the planetary influences,
requires one to
understand the significant facts. in the life-history of
advanced souls differently.
One fundamental consideration in such lives is
that karma in their cases works out differently. Such
events are not causative, rather they are balancing.
What the Jataka stories reveal in relation to the Lord
Buddha is very significant. These events are the results
of the past actions done and not done. They have
caused the forces which will have to be borne by the
individual to counterbalance the disturbances caused
by thoughtless acts. At an advanced stage, when the
soul is able to make use of those disturbances in a
purposeful manner, these karmic forces are presented so
that the soul could react favourably and effectively.
Thus, the purpose of many events in the life-story of
evolved persons is to enable them to clear their past
debts while giving them opportunities to make use of
these so-called troubles to some better use.
If the
maturity of the soul could be assessed and the direction
of its life determined it could be possible to find out
whether the event is causative or counterbalancing, and
in the latter case, the individual has to make use of
these factors for the beneficient purpose in aid of nature.
When the maturity of the soul is to be assessed, one
has to confront several difficulties. It is not always
easy to succeed in such an evaluation. Before we come
to this vital question of soul's maturity, there are many
other problems concerning the personality of the ego
which are important for a more useful life in the given
incarnation. In this regard, it is necessary to distinguish
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between soul and ego or personality. When we talk of
soul, we always think of the permanent portion of our
being, whilst the latter is always the transitory dimension of the same. For this reason, the latter is said to
be that portion of the being which takes birth and which
dies. It is said that the physical body, the emotional
sheath and the mental sheath all in due course after the
physical death of the person dissipate one after another
and there remains a portion of the essence of various
experiences gained during the life-span. The essence is
the element which, later on, in a subsequent incarnation,
affects the samsakaras, the inborn tendencies, of the
incarnating'ego. Finally, this essence enables clearer
perception of one's true nature. The perception of one's
evolving essence gives a greater freedom to the soul and
therefore though nothing is added to soul yet the quality
of self awareness achieved during the course of several
incarnations is said to be responsible for the evolution
of the soul.
The quality of life that the individual expresses
during a life-period does not depend upon the years of
his existence but upon the intensity oi his experiences.
How active he is in life is very important, but this activity
is not only that of physical existence. This intensity is
connected with the quantity of the vital energy that is
distributed throughout the network of his living relations.
In this connection, the disposition of Mars is extremely
important. The Sun is not so much significant as Mars.
The Sun is said to be the Soul of the Universe ; it is also
said to be the soul of the Kala Purusha or the Heavenly
Man. But the importance of the Sun is there because it
/sthe Soul, the direction to which all efforts are leading,
it is the central force which is directing all activities.
But Mars is the vitality, Prana which would enable the
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ego to express itself with greater or feebler intensity.
When the ambition of the person has been aroused, it is
necessary to see whether the individual has the necessary energy latent in him which could give him the
necessary impetus to work for it.
In order to find out the intensity of eternal man's
efforts, or the purpose of the soul's efforts in giving
itself the chance of having a physical body, it is necessary to know as to the why of the ambition of a person.
To find out the possibility of succeeding in any of
our ambitious projects, it is necessary to know whether
the ambition is related to the spirituality of .the ego,
that is, whether the soul considers the ambition necessary and helpful for its Eternal Being. Or, whether the
ambition is helpful for the spiritual growth of the person.
If it is so, there would be greater possibility of soul
adding its own force to the achievement of the same.
The relationship between the ninth and the tenth houses
is important for such an examination.
It is also important to find out whether the individual has the required creative urge in him. One may
have the desired amount of vital energy for completing
the act, he may get the necessary support from his past
deeds, and the present incarnation may ha ve well defined
work target for the ego, yet if the desired level of
creative urge is not there, all these would be futile. The
life of the person for that birth could be considered, in
all probility, a waste. That explains the classical works
insisting on the relationship between the quadrants and
the trines, specially the relationship between the trines
and the tenth house to be auspicious for such an
achievement.
There is another dimension of this problem which
also should be mentioned in the present context. Apart
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from the physical life which we have so far been
dealing
there is the chit or the
consciousness
aspect of the being. The English translation of the
Sanskrit word chit as mind is very inadequate. There is
a being or the portion of the being which comprises all
the psychological, psychic, and spiritual content of its
existence; it is related intimately with the eternal
essence of the being but it is also the transitory portion
of its existence. It is the Moon which signifies all
these aspects of his life.
Whenever the individual
desires to know the invisible countetpart of his life, he
can examine the disposition of the Moon in depth and
some new dimension of the person could thus be revealed.
For this very reason, the Moon is considered one of the
most mystical planets. The mythological origin of the
Moon is related with fhe sage Atri who was himself born
from the ears of Brahma or with the churning of the
ocean. Those sages who were given birth initially by
Brahma were given special assignments for arousing
those forces which could enable the birth, growth and
evolution of the cosmos and the human beings. As
such, the Moon was a great creative energy. But he, the
Moon, was the child of the sage who was born from the
ear of the Highest Creative Energy. Ears are the organs
through which one could hear and the act of hearing
implied being in tune with the cosmic order.
The
invisibility of this sympathetic relationship between the
cosmic order and the capabilities of the individual is
truly reflected in the nature of the Moon.
Moon is said to moves on a chariot which has three
wheels and is drawn by ten horses five of which turn in
one direction and the other five in another. In interpreting the function of this luminary in one's daily life,
this symbology is very enlightening. The three wheels
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Solve Your Problems Astrologically
of the chariot represent the three basic gunas, the
primordial attributes, namely, the sattwa (harmony),
rajas (activity) and tamas (inertia) ; the psyche of the
individual is concerned with these three aspects of the
being. The psychological or the spiritual motivations of
action come from one of these attributes or from a
combination of these. The ten horses are the ten organs
of action and understanding.
The different sheaths
of the individual are directed by the different organs of
the person. As long as these horses are the masters,
there is no central direction in the spirit-dimension of
the individual. But when the Chit—Buddh f ox the Mind
—with all its complex relationships begins to take control
of the movement and reactions of the various organs,
there is the central direction and greater coherance in
the life of the person. A clear Moon well aspected by
Jupiter, in harmonious relationship with benefics, would
indicate that the Spirit-Life of the person is clearer,
purer, and well directed towards the goal set out by the
Soul. On the other hand, if it is seriously afflicted, the
conclusions have to be drawn differently. The disposition of the Moon in this way reveals the real spiritual
nature of the person which can in many cases be
camouflaged by artificial culture, social good behaviour
and hypocrisy.
The discovery of the status of the Soul is very
important but extremely difficult. A proper understanding of the nature of the Soul working in one's life
depends on an understanding of the basic human
principles, that is, how the divine forces work through
the several sheaths of the Eternal Man. This knowledge has to be related to the planets and their innermost
nature. The in-depth examination of the Sun does
not only indicate the level to which the Soul has
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sunk, but it also reveals what could be done to salvage
it and to reinstate it in its proper place. That is the
problem of yoga. Astrological aid to yoga discipline is
the most fascinating topic but in pursuing that topic we
shall be transgressing our present limit. Here we shall
only state that the disposition of the Sun is extremely
significant because like the Soul to the Man, this luminary
gives the central direction to the life and it also functions
like the pivot around which the entire life of the individual
rotates. The Sun is the Eternal fulcrum till the man has
merged himself in his Eternal Being.
One may like to know whether an individual is still
deeply interested in his earthly attachments ; or his
faculties are properly directed towards the pursuit
of spiritual subjects, or his efforts could be directing all
the energy at his command to things which are of value
only for a life. One can enquire into these questions on
the basis of Mercury, the messenger between the heaven
and the world. Mercury reveals the quality of the mind
one possesses. Mercury has the singular attribute of
going heaven-ward as well as earthward,
it is a
link between the earth and the heaven. Oh this two way
traffic some persons go upward, some go downward.
The neutrality of Mercury has been expressed in many
ways. It is said that Mercury is an eunuch. In association with positive male electro-magnetic radiation, it
behaves like a male, while in company with negative
female radiation, it functions like the female. On occult
considerations, It implies that Mercury could assist in
spiritual direction, help the mind to soar high in the
realm of nymphs, fairies, gods and goddesses ; arouse
deeper urges for occult knowledge. But if Mercury is
entrenched in tamasic proclivities that is, with darkening
orthe intertia giving planets, it would pull the mind of the
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concerned person towards earthly things. Thus, Mercury
which is concerned with economics, commerce, business,
trade and trading associations, mercantile activities,
sexual intercourse and enjoyments, and dancing which
are indicators of its involvement with materiality, is also
said to be related to mathematics, astrology, pilgrimage
to holy places; temples, Vedantic philosophy, renunciation, devotion, worship of Vishnu, and spells of high
order which show the spirituality latent in the planet.
From these opposite attributes, it may be inferred that
the persons whose mind is attracted towards outgoing
subjects which are in tune with the Path of Pravritti,
that is, the path of material involvement, would not be
interested in spiritual subjects and in the enquiry
leading to self-realisation. Those who have the pull
from such subjects which are related to spiritual unfoldment would under the favourable disposition of this
planet, would revolve round spirituality and the individual under the influence of Mercury would become
greatly interested in spiritual subjects.
There are two other subjects in the present context
which one may like to touch in passing. The first is
related to the storm and stress that come in the life of
the aspirant when he feels extremely baffled. On such
occasions, he begins to think that the path of spirituality
whose ultimate goal is Self-Realization is an illusion and
not worth trying. These are the moments of trial- By
knowing beforehand that such storms are likely to
confront the aspirant, it is possible for him to have a
clearer idea of the battle likely to take place in his
psyche. When he knows that the churning of the ocean,
the struggle between the good and the evil, is not
something external but a part of the person's inner life,
he becomes aware of another aspect of his Real Self.
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233
Such events are related to Rahu and Ketu, the ascending
and the descending nodes of the Moon. An examination
of the disposition of these planete would indicate the
period and the direction from which the attack on the
spirituality of the person could be made. The churning
of the ocean under the spell of Rahu could be so severe
that the whole life of the person could be dissolved
under its impact- But the process of Self Realization
itself is a process of gradual unfoldment of the latent
faculties and greater understanding of the occult truths.
An objective approach to this unfoldment lays the
foundation of true
understanding of the Self, the
Cosmos, and the relationship between the two.
The second is related to the final goal of the understanding in which regard the astrology has a very special
contribution to make. It makes the aspirant perceive
that the Eternal Man, the Absolute All, is always breathing through the mortal coil of the individual.
This
metaphysical philosophy, which even the great saints
and sages find difficult of comprehend, could be
easily demonstrated by the astrologers. The concept of
the Heavenly Man, the Kala Purusha, which is one of the
basic postulates of Hindu astrology, relates the different
aspects of the individual's life with this Heavenly Man
whose different urges are considered linked with different
planets. On the basis of this relationship, one knows
that the temporal individual is merely the tip of the
iceberg submerged under the water level of the Kala
Purusha. The cosmos is merely an expression of the
individual and the individual is another aspect of the
cosmos. This understanding of the true nature of the
human being becomes realistic by analysing the natal
chart of the person and relating it to the Cosmic Man,
the Heavenly Man, the Kala Purusha which are the
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various names attributed to this Universal Self. What
the Vedantists mean by the aphorism "I am God", is the
same thing which is comprehended by the relationship
between Kala Purusha and the mortal man with a lifespan of only a few decades. The relationship between
the individual and the Cosmic Energy known as the
Universal Self is the essence of Self Realization which
is more easily understood with the help of astrological
principles than with the help of other austere practices.
WHICH YOGA WILL SUIT YOU?
In ancient times, the highly evolved spiritual sages
were much concerned with essentials of the life-process
—the origin of life, its growth, the ultimate goal and
inner depths of phenomenal existence.
In order to
arrive at the basic truth, they did penance and got
enlightenment.
Bom out of such spiritual tapas,
penance, esoteric knowledge of things that matter was
gained which they gave out to the masses in fragments so
that the people could lead a life of righteousness and be
happy. The sages were not interested so much in
mundane achievements and prosperity of human individuals as much as in their spiritual growth and unfoldment.
At the root of all living religions which at differnt stages
of human history assisted the development, of human
individuals, yoga, meditation and astrology have been
important. These three subjects have been dealt with
under different names and methods having different
approaches. But the strength and nourishment of all
living religions are based on their basic approaches to
the discovery of life-process to which these three
subjects are intimately related.
While counselling human
individuals on their
personal problems astrologically, meditation and yoga
are often overlooked as a result of which the proper
place of astrology is not integrated to the inner life of
the individual.
Many d«V0Ut l^uslimaChristians and a
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few other religionists who would not readily accept the
validity of reincarnation or of the hierarchy of Divine
Beings assisting and supporting the evolutionary process
of nature would readily believe in astrological predictions and even vouch their truth. They would look to
astrology for guidance but in many cases even deny the
existence of angellic hosts. An objective and careful
understanding of the relationship between the various
dimensions of astrology and deeper aspects of life and
religions even paves a rightful bridge between different
religions. Astrology, on the very face of it, is religious
in outlook and essentially spiritual in character.
intact, a proper study of astrology requires deeper
study of yoga of which meditation is an important
practical dimension. The effect of gems, mantras,
offerings and such other palliatives for the planetary
inflictions if rightly comprehended would suggest that
yoga is the only way for true cooperation with nature
and a surer guide for one's happiness.
For true happiness, three things are necessary.
There must be the knowledge of one's own self. It
includes the knowledge about the constitution of one
self, the forces linking him to its past and the goal of its
future course of life. In short, a comprehensive knowledge of oneself.
Secondly, there must be the
knowledge of the external phenomena ; how they begin;
what constitute them ; how they grow ; the invisible
dimensions of the external plane of existence ; the role
of planetary and Divine Hierarchy, and the rest of these.
In the Bhagavadgita, mention has been made of the
Field and the Knower of the Field. This refers to these
aspects of the life-process. The third essential requirement for living a fruitful life is to know the mechanism
for mobilising the external forces, the forces operating
Which Yoga will suit you ?
237
on the Field, for the benefit of the Knower of the Field,
the human individual.
It may be observed that meditation is the process
given for the understanding of these essential requirements of happiness. Meditation is essentially a way to
understand Reality.
Sri Sankaracharya called this
phenomenal world an illusion, Maya, but to us, to be
candid, it seems that this phenomenal world is the only
reality and the other descriptions given of other realms
are illusory. During the course of evolution, one is led
from illusion to Reality. The psychological transformation that takes place during the course of one's
evolution is in fact the result of conscious or unconscious
meditation. Done rightly and under sensible guide;
meditation could be
helpful in enlightening the
intricacies of life. Here emphasis is not on the act of
meditation, which could merely be translated as deep
contemplation, but on the right method of meditation,
the goal, the direction and the effect anticipated of it.
This practice is like sharpening the tool for effective
action. Unless the purpose for which this tool is used is
clearly comprehended, the act of sharpening the tool
may be useless, and in some cases even dangerous.
The direction, or the purpose of meditation is
indicated by yoga. This word has been very little
understood and much abusedEven the physical
exercises for better health maintenance are called yoga ;
the object of sexual gratification is also linked by many
with this subject; attainment of various siddhis i.e.,
capacities fordoing miracles by controlling the finer forces
of nature, is generally considered an important aspect of
yoga.
Unless the different kinds of confusion are
eliminated and the concept clearly understood, it would
be futile to discuss the relationship between astrology
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Solve Your Problems Astrologically
and yoga, which implies the relationship between the
planetary influences and the fulfilment of the purpose
of one's life.
In essence, yoga is the process by which individualization of the human individual which has enabled
him to function in his self, in his separated consciousness, is assimilated in the Universal consciousness- It is
the process by which the sense of saparateness is completely eliminated. This goal has been stated as the identity
between the Universal and the particular self.
It is
said to be the process by which diva, the reincarnating
self, becomes Realised Soul, or the Self, and finally
becomes one with the Universal Self. It is the process
by which Atma becomes Paramatma ; it is the process
by which diva ultimately realises its own nature as
Para-Brahma.
In simpler language, it is stated
to be the way whereby the drop merges in the
ocean. The Hindus call it the stage of Moksha, the
Buddhists understand it by the term Nirvana, and the
common man calls it Liberation.
It is not the term
which is important in the presentcontext, rather it is the
act of elimination of personal self which is important.
In Nirvana, Which is the Buddhist conception of the
ultimate goal, there is no trace of the individual flame,
though the essence of all the experiences gained by the
individual is present there. The Ultimate state of the
being said to have, attained Samadhi, or the deep
contemplation, is not a state which can be described in
words, nor is it a level of existence which can be
demonstrated to others. It is an experience which is
unique.
The knowledge of the self can be comprehended only
when the nature of the individual is crystalline ; when it
is capable of reflecting the true nature of consciousness,
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239
when the dross does not contaminate the receiving
instrument.
Purification of the Self is therefore
essential before the individual can comprehend the true
nature of his being. It is said that only Brahman within
can know Brahman without. It is only when one has in
himself, in his body, the same which is outside him that
he can know the true relationship between the individual
and the Universal. Removal of the veil, or the impediments is a process which takes lives. True meditation
can be the process which takes lives. True meditation
is a means for the understanding of these veils and the
impediments ; in the exercise of the yogic practices, they
are eliminated. Patanjali is therefore very explicit in
stating that the cessation of the medifications of the
consciousness is the ultimate goal of yoga for which
eight preparatory practices are essential. While explaining these eight steps for meaningful meditation, he has
also mentioned that the individuals would achieve
perfections at the various levels of consciousness during
these practices which would
give them what is
popularly known as Siddhi. the attainment of special
powers. In meditation, it is comprehension rather than
psychic power that is aimed at. The integration of yoga
and meditation in this way is understandable.
The relationship between astrology and yoga does
not seem obvious to those who are only interested in
the exoteric aspect of the subject. The ancient sages
were concerned with Ultimate Reality, still they have
given us astrology which indicates to us the significance
and possibility of material prosperity as well as of sorrow
in achieving the final goal of life. There seems to be
some contradiction in this approach. To study astrology
in order to discover the intricate details of one's being
which reflect the soul's growth through reincarna-
tions, and to know the various karmic forces aroused in
the process which have to be resolved into white or
neutral potential before the Ultimate Reality is comprehended is the right approach. In the everyday course of
life, the individuals are likely to think of themselves
differently from what they actually are. One's hopes,
ambitions, aspirations and many other desires and
emotions intervene to distort the true image of the
person. One of the greatest difficulties of the Divine
Teacher is to make the disciple see himself as he is,
Different kinds of psychological training are imparted in
Mystery Schools so that the individual could see himself
as in a mirror reflecting his seven-fold personality without any distortion. A knowledge of astrology is helpful
in short-circuiting this process. A proper understanding
of astrology reflects the true personality of the individual
in his eternal aspect,
Scriptures have emphasized the seven-fold nature of
man. Even Sankaracharya has described the various
extensions of human personality.
Before the individual
could raise his consciousness to the great heights of
seedless state of pure awareness, his consciousness
must flow smoothly through the seven-fold levels of his
existence.
It must travel backward and forward without
any impediment. The physical personality is theonewith
which most of us are familiar ; other dimensions of our
personality are etheric, astral, lower or concrete mind-stuff,
higher or abstract mind-stuff, intuitional or Buddhicsheath
and Atmic or Universal vesture. These terms as used here
are not universal but have been explained differently in
different religions. These 'bodies' or the garments of
the human beings are intended to function in different
ways at different levels so that they could absorb the
vibrations at various wave lengths. At different levels
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241
they arouse different kinds of consciousness and activities. Sensation and intuition are not the same kind of
experience.
Different faculties of the human beings are
aroused by the interplay of different "principles". These
principles energise the different "bodies" of the
individual.
The various sheaths or the bodies are very well
described by the astrological chart or horoscope of the
person, on the basis of which many interesting predictions are made. Every astrologer bases his inferences
about the physical form, physical activities and such
other occurrences of the physical nature of the individual
by the first house of the horoscope.
Similarly, the
fourth house is intimately connected with his emotional
or astral nature. Mind or intellect has correspondence
with the fifth house. Here we do not wish to go into
the details of the various houses and their correpondences
with the different sheaths of the individual. Suffice is
to mention that the various sheaths or the bodies of the
individual are well taken care of by the various houses
in a chart. In order to know the welfare or the state of
health of these sheaths, one must direct one's attention
to the relevant house division of the chart.
These sheaths are connected with certain radiating
impulses deriving their basic force from the Ultimate.
The planetary orbs are the store-houses of these
differentiated impulses. To consider the planets merely
of the physical nature is misleading. They are like the
power-houses which step down the power from highvoltage stations to low voltages. The process of this
stepping down occurs through the planetary positions to
the respective sheaths of the individual where-from it is
manifest in the world of action. The planets whose
nature we are trying to understand for astrological
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Solve Your Problems Astrologically
predictions are in this way electrically charged and
magnetically influencing the various bodies of the human
personality.
In deeper contemplation when one wishes to function dynamically through one's entire personality,
through one's all the seven sheaths, he has to understand
the weaknesses of his various sheaths. It is like X-Ray
to the entire personality. On the basis of this kind of
inquiry, the aspirant could remedy the diseased body.
Unless proper cure is obtained success in meditational
practices and thus finally in yogic exercises will be
impossible.
Proximity of right teacher sometimes
eliminates the need for such astrological examination
but the end-result is the same : either through his
psychic faculties of perception, the teacher understands
and recommends remedial measures, or the disciple on
his own, due to his astrological knowledge discovers
the health condition of his different bodies and applies
the remedial measures wherever necessary to restore
them to perfect health and right functioning.
The second consideration in the present context is
related to the discovery of one's Ray. This is a little
complicated theme not very well appreciated by the
common aspirant. Every disciple on the path of yoga is
a specialised entity. Different species of animals behave
differently but almost all the animals of the same
species show no marked difference in their behaviour
pattern. Among the human beings almost every individual acts and reacts differently.
However, one can
group them according to their racial, geographical and
family groupings. Within these broad divisions, the'
individuals have been classified in seven groups primarily
based on the consideration as to their functioning on
the subjective or the objective planes, and whether they
Which Yoga will suit you ?
243
are primarily concerned with or are induced by the forces
of Will, Wisdom or Activity ; there is one group of
persons who are generally concerned with the goal of
synthesis, adding force to everything like that of the
activity of Mahadeva, the Great Lord of the Burning
Ghat. Characteristics of these seven types of individuals
are so prominent that their basic characteristics are
displayed in every minor details of behaviour as well. A
knowledge of one's primary Ray helps oneself to chalk
out one's path effectively because the technique' of
performing various deeds would differ for different Rays.
A knowledge of one's Ray would enable the individual
to do things in such a way that success is easily achieved
by organising one's activities in harmony with its
characteristics. At the head of each Ray stands a
Mighty Being who is magnetically, on the basis of
affinity, linked with the progress and welfare of all the
aspirants on his Ray. These Mighty Beings are in
harmonious relationship with different planets, and they
function in affinity with planetary deities connected
with their Ray. Astrological knowledge reveals the Ray
of the person, his natural archetype and the planetary
beacon light from which he should try to derive his
sustenance. This aspect of the problem is discussed in
detail in The Study of Astrological Occultism.
In astrology, various kinds of methods, mantras,
gems, and other propitiatory practices have been indicated
for different planets. They are based on the specialised
characteristics of these planets and their special influence
and radiations. By properly attuning the influences of
these planets to the goal in view, it is possible to tap
the unlimited reservoir of spiritual power.
In yogic.
exercises one plays a dangerous game with these
spiritual powers. Unless these powers are well mastered.
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Solve Your Problems Astrologically
the end-result for the aspirant is not always happy.
For
this very purpose, it is necessary to have a good knowledge of the linkages of planets, tantras, mantras, and
the propitiatory practices connected with them so that
in case of need special endeavours could be made to
regulate the various influences flowing to the individual so that the dangers could be avoided or the benefic
influences accentuated. These planetary influences will
have to be regulated according to the special Ray of
the individual which could determine what planets are in
harmony and which are in disharmony with him. On the
basis of the knowledge of friendly and inimical planetary
dispositions, one could propitiate those which are not on
sympathetic wave-length with the aspirant.
The next step is to ascertain the karmic impediments
with which the individual is surrounded. The various
waves of sorrow and happiness arise to the individual
because of his own action of omission and commission
in the past. Once a deed is done, its repercussions will
have to be borne- No action can go in vain. Once a
good deed, in harmony with nature and in accordance
with God's plan is done, it is bound to react to the good
and happiness of the person. Similarly, a deed against
the plan is bound to react to the person leading him to
misery. These reactions have two impacts : firstly, the
natural balance has to be restored, and secondly, the
human individual suffering these reactions must learn the
lesson to finally enable him to attune himself with the
One Life Universal. 1
During the course of everyday life, when the
planetary configurations portend the sequence of events
which the individual has to bear,—these are so because
the Lords of the Karma have placed the sequence in such
a way that the individual is able to restore the natural
Which Yoga will suit you ?
245
balance—and learn the lesson of life and progress forward in the evolutionary process. When propitiatory
rites, gems, mantras, and offerings are made to ward off
any specific effect of the planetary disposition, they
succeed only when they are able to create the same
impact on the human psyche, or the universal lifeelement in him, as that intended by the original planetary
situation. For example, if a series of physical illness is
intended to teach perseverance and resignation to
nature, then many other means, say the pronouncing of
mantras several thousand times may generate the same
influence. If the man is able to do so, the suffering may
be avoided. This explains that the astrological predictions
must be related to their wider impact in order to evaluate
their relationship with yogic practices.
In yoga, as hinted above, the disciple wishes to
speed up the process of evolution. This can happen
only when he is able to overcome the past karmic
impediments. For such an understanding of the past
karmic forces, the Teacher with his deep psychic faculties
could see them and suggest the practices helpful for the
disciple. This need to a great extent can be fulfilled by
astrological
knowledge.
The
various astrological
(planetary) combinations reflect the karmic status of the
native. On that basis he could regulate his life in such
a way that he is in harmony with nature. Thus, for cooperating with nature, it is necessary to know the karmic
status of oneself, and thereby to regulate one's life in
harmony with God's plan and be happier.
From the above, it could be inferred that the right
approach to yoga, which is not just idle curiosity and
which is not merely intended for acquiring abnormal
psychic faculties, requires an appreciation of the polydimensional extension of human personality, the laws
246
Solve Your Problems Astrologically
guiding and regulating fife, the inner depths of
phenomenal existence and above all, regulation of one's
life according to laws of nature, the God's plan which
is evolution and Eternal Life. In this process of selfunfoldment, one has to acquire support from Divine
Beings, Planetary Hierarchy, and such other cosmic
deities. For achieving any marked success, one has to
know one's karmic status, the impediments one has to
overcome, the shortcomings of one's personality manifest "in the specific incarnation and the specific Ray
on which one has to evolve and the special Ray-Deity
whose benediction one has to invoke. These are some
of the less talked of aspects of yoga which the modern
world in some cases is approaching either in a credulous manner or is pooh poohing it, but it has to take
these seriously into account in order to attain greater
degree of happiness destined for the world.
For a
comprehension of these aspects of life and for character
building as well as for eradication of personality weaknesses, meditation is an intimately personal effort yet
it is essential.
Meditation depends upon personal
capabilities for taking hold of one's entire life into one's
hand and ruthlessly controlling it. Meditation is an
intimately personal affair depending upon individual
power and individual uniqueness. For all these, a good
and penetrating knowledge of astrology is as much
necessary as other general principles of yogic exercises,
their goals and essential requirements and the performance of right meditation.
The knowledge of Stars was
imparted to hierophants of the ancient Mystery Schools
only at very high order of accomplishments. A good
astrologer has the onerous responsibility for not only
guiding the physical life of the human individual but also
for his own spiritual growth and soul's evolution.
MEANING OF DEATH
Astrology solves one of the greatest mysteries of life.
Death has always remained a hidden chapter in the book
of human evolution. This subject has been so dreadful
that people have even called it the King of Terrors. On
the other hand, there are many occultists who have time
and again emphasized that death is just like sleep and
each individual dies several times even during the course
of one incarnation.
The ancient Indian philosophy of which astrology is
an integral part gives a very comprehensive scheme of
human evolution which solves many of the riddles
baffling the modern and the so-called scientific mind..
An understanding of the problem of death which was
investigated in great detail by our ancient sages will not
only enable us to have a balanced view on various
problems of everyday existence, it will also aid a sensible
prediction relating to the future of man.
There are various types of death. Apart from the
fact that the experience of some intense pain which
completely disintegrates the emotional life of the individual and he begins to reorganize his life on a new
pattern, there are other aspects of death which astrology
takes into cognizance. For example, there may be infant
mbrtality where the incarnating ego before having
entered the vast arena of life recoils and begins to live
its life on supra-physical realms. There may on the other
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Solve Your Problems Astrologically
hand be the death of a person who having lived a full
life dies after suffering for a long duration and ultimately
breathes his last in the lap of his near and dear ones. Or,
one may be shot by the enemy and/or in the prime of
one's life when the flowers of life are just beginning to
blossom, the ego may leave the physical coil. Every one
is aware of many circumstances in which the physical
death takes place. There is significance of every individual kind of death and the main guiding principle of all
these is to assist the future course of individual's evolution. Many occultists have discussed and indicated the
significance of such problems. An examination of all
these details would take us to great depths of the subject
which we do not wish to undertake here. Every experience of the ego, whether in life or in death, is intended
to impart to the ego the experience leading to the realisation of the Divine Essence of Life. Here we intend to
give some general aspects of the problem and to suggest
in brief the relationship between the natal chart and the
various facets of death.
In Indian philosophy, death has been considered
merely an event of life. It is like birth, marriage, livelihood, pilgrimage, children and the like. ShrimadBhagvadgita clearly distinguishes between life and death. The
former is the eternal aspect of existence—the Primordial
Essence, the permanent link between the Ultimate and
the transient. Neither can weapon slay it, nor fire burn
it. Death, according to Lord Krishna, is just a chapter
in the eternal drama of life and the wise do not grieve
over it. It must be noted that astrology assigns to death
no more significance than any other aspect of existence.
It is not insignificant that the considerable importance
attached by the mortals have been watered down in
Meaning of Death
249
astrology. An astrologer never grieves over death ; he
considers it merely as an act of divine dispensation.
There are two aspects of life ; one that is eternal,
permanent and continuing during the soul's pilgrimage
through diverse experiences, and second, that which
differentiates between one life and another in a series of
incarnations.
The latter is death. But what is the
purpose of incarnations ? The incarnating soul has to
learn many lessons in life and he has to work out the
load of karma gathered during several incarnations.
There is every possibility that the individual may be
given several fundamental lessons to learn in one life. In
that case, though there may not be snapping , of the
chord connecting the transient part of the individual
with his eternal counterpart each time a new lesson is
given to him, but his life may be rent asunder and he
may feel as if he has to begin his life a fresh each time.
Should we not consider all these as different deaths the
individual has to face? The cause and circumstances of
each death need not be identical.
Rev. C W. Leadbeater in his book On the Other Side
of Death has given various instances of the fact that the
dying ego does not sever all his relationships with the
physical world. He haste continue his onward journey
but the arena of his activities to a considerable extent
remains in this physical world of ours. Geoffrey Hodson
in his The Miracle of Birth has recorded how the angelic
hosts take special care during the birth of a child so that
the miraculous phenomenon of the birth of the human
body takes place in consonance with the universal forces
of cosmic evolution, the karmic forces generated by the
reincarnating, ego and the special requirements for his
growth. Astrological charts picturing the stellar constellations, in fact, reflect this unique decision of the
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Solve Your Problems Astrologically
Ultimate which is built-in in the soul of the reincarnating
ego. Birth as well as death is the playground of great
many esoteric forces.
Recently, Dr. Cassey attempted to show that every
event of life connected with the historical past of the
individual extends over his many past lives.
Edgar
Cassey had been a practising medical doctor but his
clairvoyant conclusions have been extremely fascinating
from the occult standpoint. He was able to establish
connections with certain diseases as well as pleasants
and unpleasant events of life with the past omission
and commissions of the individual.
Even the modern
researches of the West have been suggesting that the
great law of nature—of action and eternity, or the law
of Karma and Reincarnation—are facts of life which must
be taken into account while evaluating the course of
human life.
It is said that there is not much difference between
the conditions of sleep and death. At the time of death,
the umbilical chord connecting the physical and the
astral body is snapped, whereas during sleep the two
remain linked. Other experiences of the soul during the
sleep are very much the same, or at least similar.
An important feature of sleep as well as death is that
the two represent something intangible. We cannot
cognize either, nonetheless they exist which cannot be
denied by anyone. It is because of this hidden aspect
of death that the Eighth House of the natal chart
representing concealed aspect of one's life is considered
for predicting death- But there are several other houses
which are also very meaningful for knowing the supraphysical life of the ego.
For example, everyone knows
that the First, Second, Seventh, and the Twelfth Houses
also have much influence on this aspect of the individual.
Meaning of Death
251
But why are all these houses representing the very lifeforce, the essence of personality, wealth, speech, and
the light of the eye, kalatra (the marriage partner) and
the wasteful deeds, the realm of supra-physical entities
connected with death, if death means the end of all ?
Astrologically speaking death becomes very meaningful. The general strength of the chart is assessed in
relation to the First House. Even longevity, the general
status of the individual, his potentialities, his elan vital
and everything connected with life-force are examined
firstly in relation to the First House. One must not forget
that the First House is the fifth from the Ninth House
which implies that the life of the individual is the result,
progeny, offspring, of his own punya—the past—that is,
astrology begins assuming that the present condition of
the individual is always in the womb of his past. The
quantum of prana, the life force with which a man lives
and moves on this earth, is apportioned at the time of
his birth as a result of his past deeds. In this way, the
First House becomes meaningful. If the life-force itself
has been very limited, no matter how strong other
houses are, the life of the individual would not be very
long.
The Seventh House is very intimately connected
with the question of death. The house is also considered
the house of marital happiness. One must appreciate
the fact that the Hindu philosophy considers life as
emerging from two po\es—purusha and prakriti, the
positive and the negative forces of manifestation. If
the First House represents purusha, the element of
creation, the Seventh House stands for prakriti, the
matter for creation.
Purusha is the inherent, built-in
vital energy ; prakriti is energy on the move, the
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Solve Your Problems Astrologically
expression of the Spirit in Matter. In the marital phenomenon, this cosmic principle comes into play. Man
expresses himself through his wife : Lord Shiva for
manifesting His creative potentialities required Parvati,
the World Mother. At the same time, the quantum of
life-force provided initially to the individual at the time
of his birth due to the Seventh House activities gets
dissipated. When all the energy with which the individual
was born has completed its creative functions, the
person's physical life ebbs out and he passes to the next
realm of manifestation, higher planes of creation.
The Eighth House is where the soul proceeds after
death, the plane of non-physical existence. This house
can be viewed as the First House for considering the
soul's journey in the astral world, which means the
nature of death and experiences therein.
The Twelfth House is the fifth from the Eighth
House. Occult investigations indicate that the soul's
attainments during the two intervening births do not
only depend upon the quantity and intensity of life lived
on this physical plane, but also on the experiences of
the astral world. The soul is very active on the astral
plane. We are told that the 'Invisible Helpers' meet
us at the threshold of death. 'Many mysterious ceremonies also take place in that region. As a result of all
these, the spiritual height attained by the ego is determined.
The Second House is also considered as a maraka
(death inflicting) House, but the fact that inheritance
and wealth of a person are also indicated by this
house gives the clue to this mystery. We get much
money because during our past incarnations we have
done charitable deeds and are still attached to our
physical possessions. The Second House is one of the
Meaning of Death
253
maya houses implying thereby the aspects of life
which attaches the individual to the world of manifesta
tion very rigidly. How much the individual is caught
in the illusion of this world is shown by this house. For
the liberation of the soul, it is necessary to break the
bond of illusion. Life of the individual as represented
by the First, House, dangling between material possessions, the Second House, and the spiritual forces like
Initiations, mysterious alliances with occult schools, etc
represented by the Twelfth House, decides the course of
the First House. For this reason, the Second and the
Twelfth Houses become important for deciding the
life-span of the incarnating ego.
There are many aspects of death which one would
like to know.
Even for the prognostication of the
timing and the means of exit from this earth there are
many combinations indicated in the astrological texts.
Every layman is curious to know various related matters
on the basis of which he could arrange his worldly and
often religious affairs, but after all, death is a weapon in
the hands of God for directing the human affairs in the
best possible manner.
No amount of astrological
calculations could ever definitely establish the end of
any one's life, though indications could certainly be
found.
The astrological meaning of death should
however help the astrologer to counselling the individual
so that he understands the purpose of his life and the
intricacies of the binding forces. With this aim in view
we have limited ourselves to only a few of the basic
considerations with regard to this subject. We have
attempted to indicate that (i) death is not an end for the
soul. It is merely an event like any other event of life,
(ii) Death results from the ebbing out of the quantum of
life-force provided at the time of birth, represented by
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Solve Your problems Astrologically
the First Flouse, as a result of the punya or the meritorious deeds done by the individual in his earlier lives as
represented by his Ninth House, (jii) After death a new
non-physical existence of the individual begins which is
indicated by the Eighth House, (vi) During the inter
vening period between the two incarnations much
creative occult activities take place which are represented
bythe Twelfth House, (v) The longevity of the person and
his death depend upon the balance between his material
attachments, maya forces as suggested by the Second
Flouse, and his occult attainments indicated by the
Twelfth Flouse in his chart.
ASTROLOGY, COSMIC IDEATION,
AND MODERN PHILOSOPHY
Even J. Krishnamurti, the most outstanding though
the most controversial philosopher of the twentieth
century who had been held in great esteem by Albert
Einstein, 0 G. Jung, Bertrand Russell, Aldous Huxley
and others, who has been vehemently destroying the
traditional concepts of God, temples, scriptures, moral
codes and the need of spiritual teachers, and has been
zealosuly endeavouring to make mankind perceive how
much they are imprisoned in their own thoughts and thinking apparatus that they are unable to liberate themselves
from the shackles of the dead past, has however, as it is
evident from the following excerpt from his talks,
accepted the validity and possibility of knowing the
future. On being questioned once when the questioner
had drempt the dress, mode of walking, the way of his
approaching and sitting on the dias, as well as the talk
J. Krishnamurti delivered on the following afternoon,
exactly they happened the following day, he replied as
follows :
"when the mind, because you have been listenng
here, has become somewhat sensitive—naturally it
observes more whether of tomorrow or today.
It is
like looking down from an aeroplane and seeing two
boats approaching from opposite directions on the
same river ; one sees that they are going to meet at
256
Solve Your Problems Astrolog IcallV
a certain point and that is future. The mind, being
somewhat more sensitive, becomes aware of certain
things which may happen tomorrow, as well as of
those which are happening now. And you will find,
if you go into this very deeply, that nothing
happens at all : any happening is part of life."
From this, one finds that possibility of certain occurrences likely to take place in future is not denied by
J. Krishnamurti. The knowledge of the future may be
perceived by the individual if his mind is so sensitive as
to transcend the limitations of time.
On another
occasion,- the occult teacher of J. Krishnamurti who
taught him during his early youth and prepared him for
the expansion of his consciousness and his philosophic
as well as other insights, once stated that
"I have a habit of often quoting, m/ntvs quotation
marks—from the maze of what I get in the countless
folios of our Akasic libraries, so to say—with eyes
shut. Sometimes I may give out thoughts that will
see light years later ; at other times what an orator,
a Cicero may have pronounced ages earlier, and at
other what was not only pronounced by modern
lips but already written or printed"
Obviously, if these thoughts are recognised as valid, the
only problem remains as how to get a knowledge of the
technique of contacting the river of life. The fact that
the future is very much, not always in absolute certainty,
predetermined and reflected in Eternal Record of Life, is
not disputed by the occultists and by those who have
developed their
latent psychic and other faculties
to some extent.
Apparently, therefore/ the ability of
prognostication depends upon the development of
those faculties or acquiring that knowledge, with
whose assistance
it could be possible for the
Asrtology, Cosmic Ideation, and Modern Philosophy
257
soothsayer to contact the 'akasic' records or the
library. As it would be seen from the following, the
astrologer, based on his knowledge of the classical
astrological scriptures, has received a knowledge of the
unfoldment of life (of which the individual in respect of
whom the prognostication has to be made is a part) in
time dimension on the basis of which he attempts to see
and calculate 'the course of the boat' in the language of
J. Krishnamurti. If astrology is seen in this way. there
does not remain any thing highly esoteric about it.
It is
very much like any other physical science.
The course of life's flow is generally described in
scriptures in four symbols. Such symbols are helpful
for the simple reason that finite language or similies are
unfit to express the abstract and the infinite, nor can the
bbjective ever mirror thesubjective. Life is not only a flow
in three dimensional world of physical senses. Therefore
certain symbols are used in order to assist the student
to understand the polydimensional dynamic movement
of life in which myriads of entities of different forms and
life-contents evolute. These four symbols are a lotus, a
conch-shell, the Ashwathama tree, and a river. None of
these symbols are able to describe the flow of life in its
entirety : all of them attempt to suggest various aspects
of this evolutionary course, some of these describe a
little less or a little more.
The lotus which is commonly seen in the hands of
most of the Hindu Gods, or on which Brahma himself is
seen seated, symbolise the growth of life from "within
without", from almost, a non-descript seed passing
through water rising to air and sunshine finally to wither
away scattering the seed which has all the potential of
regeneration. Thus from an inner level of existence,
following a course in which several radical transforma-
2E8
Solve Your Problems A«trol6gicaMy
tions take place in the outer coverings the lotus seed
ultimately vanishes in the 'spiritual' nothingness and
merges into void, waiting for the Pralaya after which
once more to revive and follow the same course. The
symbol primarily emphasizes the fact of growth, radical
transformation, and the germ of future development
lying in the bosom of the past.
The AshwathamaXtee is slightly different because it
stresses the importance of the invisible counterpart of
our life. As this tree is supposed to have its root in the
heaven and branches along with the leaves and fruits in
the physical world downwards, it is a reverse image of a
tree. Usually a tree is expected to have roots in the
ground and the trunk and branches in the area above the
ground and in the sky so to Seiy. But Ashwathama
grows in the ethereal 'upwards' and instead of growing
upwards, it grows downwards. This sumbolises the fact
that the root of our physical world is in the ethereal
'spiritual' world wherefrom it obtains its sustenance
whereas the visible world is merely a tip of the wholeness called the tree of Life. This symbol does not
describe the intermediatestagesand the various heavenly
forces exherted on it for its growth but it does emphasize
the importance of the inner or the invisible counterpart
of our known existence.
The conch-shell, which is generally found in the
hands of all the gods and many of the goddesses of the
Hindu pantheism, is a much more deeper and sugestivo
symbol. The shape of the conch-shell is not any less
significant than the manner of its use. When the priest
blows into the conch shell, then sound is produced
having moved in the circular body of the conch-shell,
which grows gradually till in the middle it is maximum
and then as the wind comes out of it, there is diminution
Astrology, Cosmic Ideation, and Modern Philosophy
259
in its girth which gradually tapers out. We are told that
the manifestation at the earliest stages of concretisation
had the impulse of Nada, the Sound, in the
ha bind u—
the primeval Central Point-which getting support of
necessary m padana, the support of various Tattwas
generates Life Wave which moving in its septenary
spiral waves finally reaches the grossest point of
material creation—the central point of the conch-shell,
after which the spiritualism takes sway and gradually the
physicality of the manifestation declines and everything
once more vanishes in the spiritual realm. This symbol
stresses the relationship between the spirit and the
matter, the necessity of giving Divine Impulse for the
creation, the need for upadanaAhe process of septenary
cyclical waves in imparting Life Essence and gradual
unfoldment of various faculties, and finally the merging
of everything in Divine nothingness.
The symbology connected with river, is the most
important one because it contains many of the characteristics of cosmic ideation and similarities between this and
the astrological assumption of cosmic ideation on the basis
of which individual prognostications are made. In order
to show the various subtlities of these two descriptions
of cosmic ideation, one will have to go a little deeper
and in a detailed manner in their descriptions. Some of
the Hindu Pu ranas have described the various stages in
manifestation but according .totheir special points of
view they have exphasised the different stages, but all of
them in fact are in agreement as far as the basic ingredients are concerned. Invariably, the creative process is
described at the initial stage with Nothingness which
could be called Void, Darkness or Pra fay a—the dissolution. At that stage, even the Unmanifest Prakriti was not
there; only SflL-Truth prevailed. The nature of this exist-
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Solve Your Problems Astrologically
ence is not possible to describe in any mode of expression. But the next stage is the stage of the decision by the
Supreme Xo manifest. Parabremha or frtaf which then
existed desired to manifest as a result of which Sadashiva appeared. Etymologicallythis word means Eternal
Beatitude, or Blessedness. This single generative Active
Potential in order to maintain balance required a negative
generative potential. Sadashiva is therefore said to let
arise from himself Swamp Bhuta Sakti or Shivaa also
known as Ambike which never separated from his body
and she became the Mother of all men. Then, later on,
Shiva from one of his thighs produced after rubbing
nector on it Vishnu. Vishnu became the Prime Source
for creating the River or the Ocean of Life. ^
The Lord Vishnu had been lying on for millions and
billions of years on his serpent coil on the ocean of pure
essence—kshira sagar—when from his naval arose a lotus
on which remained seated Brahma. Vishnu built nature
with twentyfour tattwas, but Purusha— the male
procreative principle was separate from these as a result
of which the creative manifestation could not begin.
Brahma was created by Sadashiva by rubbing nector on
another of his thigh and was also called Hiranyagarbha.
Vishnu pervaded the Hiranyagarbha with his twentyfour
tattwas but this pervasion was not conducive to the
manifestation of the universe. Brahma had to perform
further penance manifesting thereby the various lokas,
creating different Kumars but they refused to undertake
procreation. Shiva then appearing as Ardha-Narishwar
created various Rudras at Brahma's request but they
also refused to procreate. Then, Shiva finally asked
Brahma to work for procreative manifestation. Then the
Great Drama began on a different plane.
Brahma from one part of his
body brought out
Astrology, Cosmic Ideation, and Modern Philosophy
261
Swayambhu Manu and from another a female called
Satrupa. There are various versions of this bifurcation
of Brahma into two, but in essence they all stress the act
of 'polarisation'. The marriage of these two, the positive
and the negative magnetic forces symbolising sexual
union or mutual attraction of the two opposing forces,
produced two sons and three daughters.
These
daughters were in turn married to. different Prajapatis.
Daksha Prajapati was married to Prasuti meaning
procreation and they begot sixty daughters of whom 27,
the nakshatras, were married to Soma, the Moon. And
then, the regenerative creation began.
From the above description one could easily realise
the manifestation as a flow of events, very well symbolised by a river. On this flow is superimposed the forces
of polarisation manifested as the centripetal and centrifugal forces which finally began as involution and evolution of mankind.: in astrology it became the dual
division of each signs of the Hora division of the zodiac
into that of the Sun and the Moon. The triple manifestation of Mahesh, Vishnu and Brahma represented the
three Gunasof Tamas, Rajas, and Sattwa at different
levels of manifestation. The Brahma's four faces, or his
four hands and the four Vedas all suggested not only
the four directions, but the qualities of Dharma, Artha,
Kama, and Moksha. They also referred to the Lower
Quaternary of the human personality comprising the
physical body, pranamaya kosha or the etheric body
through which the vital air circulates through the whole
body, the emotional body and the thinking body. Above
these are the Atma which could very well for the
simplicity of expression be considered as the Fragment
of God.
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Such a description of cosmic ideation may not Be
readily accepted by the modern experimental scientists,
but the occultists who have given the above in garbled
version have also on another occasion stated the cosmic
ideation more succinctly. While denying the existence
of any anthropomorphic god, (and even the Kala Purusha
of the astrologers can never be considered as anthropomorphic because that is merely a symbolic representation of the metaphysical concept) they laid down the
Universal Perpetual Motion as the primordial cause ; the
motion being such which never ceased never slackened
nor increased its speed not even during the intervals
between the various Nights of Srahmas or between
pralayas of diverse duration. As all movement is polar,
this motion or the force is also polar indicating thereby
that it also arouses the two aspects of it viz., attraction
and repulsion. The development of Spirit-Matter duality
along with the third which could be the quintessence
of the two known according to the Vedantists as the
only Reality and everything else as Maya, gives rise to
the trinity expressed in different ways. As a result of the
motion with its resulting conflict, neutralisation, equlibration, correlation infinite variety prevails in nature.
This occult view of the cosmic ideation is accepted by
the Hindu astrologers but they go further and superimpose on it the operation of the various Creative Intelligences created during the ideational process which have
been assigned many specialised functions to further the
evolutionary impetus. In this connection, the astrologers have described the preparation of the matrix of
evolution in poly-dimensions (the astrological field
exceeds the three dimensional world) by the various zodiacs,
and the very powerfully sensitive asterisms. On the basis of
these the planetary spirits take the special charge of the
Astrology, Cosmic Ideation, and Modem Philosophy
263
incarnating egos and guide their destiny. The Hindu
astrology by linking the individual with the Kala Purusha
demonstrates the unity between the Macrocosm and the
Microcosm, or between God and man. That is a unique
feature of Hindu astrology.
The Appendices attempt to describe the matrix of
astrological predictions. The most important point
to note in this chart is that the signs of the zodiac and
the lunar asterlsms by themselves are the store-houses
of various potentials which when activised would radiate
corresponding influences. The nature of these radiations
may be mysteries hidden from the profane though well
known to the seers, but suggestions and fragmentary
knowledge and information about them as revealed by
their symbols, planetary ownership, the association of
creative intelligences with them, the elements" such as
fire, water, air and earth, or their division according to
the prominent gunas or the basic Attributes such as
Sattwas (harmony), Rajas (activity), and Tamas (inertia)
are all pointers to the basic characteristics of these
lunar asterisms and signs of the zodiac. They are the
various kinds of force currents flowing all over the
cosmos and enveloping under it almost everything that
consists the cosmic manifestation. The cosmos in this
way is rightly a- mighty flow of currents, magnetic radiations, each current having specialised influences to
radiate. They continue till the existence exists ; till the
solar and cosmic system of ours survive.
For exactness of prognostication, it is not only
necessary to know these eternal flow of forces and
magnetic radiations, but also the disposition of planets
which activise different imfluences. These impacts are
not meant only for the human individuals.
They are
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Solve Your Problems Astrologically
universal. They influence the nature, they bring the
rains and sunshine ; they provide nourishment for the
plants and vegetation ; they develop the minerals and
precious stones in the womb of the mother earth ; the
planets send different kinds of emotional and mental
impulses and they are ever engaged in creating the
concrete entities which can imbide those impulses. The
astrological cosmic matrix in this way could be conceived
as the current of strong magnetic influences both, passive
energised by the asterisms and the zodiacs while the
active or the positive forces are generated by the
planets, the mighty creative intelligences. In this
way. even when the great occult seers denied any
anthropomorphic god while postulating the universal
perpetual motion as the primordial cause, the motion
being sgch as never to slacken, nor increase, nor
ceasing from its operation even during the various
nights of Brahma, one need not consider them atheists.
The astrological matrix of mighty flows of intensive
magnetic motion of force currents of various kinds does
reveal that the unending cosmos which can only be
rationally inferred contains within itself such inconceivable latent potentialities that the cosmic evolution could
be considered a multi-coloured splendour in which the man will
have its particular role to play. The contemporary philosophy
exploring to establish the relationship between the man
and the universe is not confronted with cul-de-sac,
rather they are breaking many new grounds which are
very encouraging for the growth of astrology and
increase of popular interest in the subject. Generally
speaking, the modern philosophical thoughts can be
classified in three broad categories, first, denying the
existence of all non-material postulates concerning man
and his universe; second, approaching the vast mysterious
Astrology, Cosmic Ideation, and Modern Philosophy
265
universe revealing only the tip of its iceberg through its
material content, and third, endeavouring to dig deep
in the human psyche to establish that the man is a helpless creature because he does not seem to have any
worthwhile rational equipment to comprehend himself
and his significance in his universe.
The first category of philosophers, the so called
scientific thinkers, who consider that everything for
being 'rational' must be brought within the compass of
physical observation and experimentation. The impact
of the growth of science and technology taking up much
of the functions of the human being relegating man as an
automaton has been responsible for this approach to life.
But the same science and technology has been revealing
so much of non-material counterpart of human personality and the cosmos that its role in guiding researches
for the understanding of human destiny is greatly
discounted.
The second category of philosophers take the
advantage of expanding frontiers of human knowledge
in various directions : they recognise the technological
achievements in photogrophing and recording the nonphysical extension of "human aura and advent of maladies
before their actual occurrence on the physical body on
even these non-physical counter parts of the body. The life
after death and possibility of reincarnation are increasingly being accepted. The influence of heredity, which
once remained merely an astrological hypothesis on lines
of he Mendalian law of biological growth, in matters of
psychological development of the person is being recognised.
The influence of planetary disposition on
psychological growth and evolution of the persons as
well as on their psycho-somatic diseases is nowacknoweldged scientific assumptions on the basis of which
266
Solve Your Problems Astrologiclally
human personality is being assessed. The increasing
number of predictions on mundane astrology which are
demonstrably proved true these days are opening the new
vista of the influence of the unknown on human affairs.
The philosopher astrologers who are calculating the
advent of the Aquarian Age based on the precession
of the earth have already received respectable hearing
from the modern men. The plethora of publications
relating to the transformation of the new man according
to astrological principles indicating the emergence of the
new age humanity based on the Aquarian characteristics
of the zodiac amply shows to us the belief in the unknown influences. These are reminding us of the simili
of the conch-shell being blown from its behind thus
activating the septenary spiral of growth ultimately
fading itself in spiritual nothingness.
The third category of philosophers are rather very
abstruse. They approach life from a radically mystic
standpoint.
In a way, they uphold the view that the
human individual in his present state of the being is
unable to comprehend the reality about his life and
himself. The human emotions comprising his fear, the
sense of insecurity, agitation of the struggle for
existence, the thraldom of ambition and so on are so
much blinding the real view of the person that a kind of
illusion pervades for the person and he is unable to see
his own real self. As he cannot see correctly, he cannot
discriminate between the truth and the falsehood, as he
cannot so discriminate, his ethical sense is completely
atrophied. The most important aspect of this line of
reasoning is that the human individual cannot understand the reality and live in perpetual rejuvenation
because of his thought. According to them, thought is
always the past because it is sustained on memory of the
Astrology, Cosmic Ideation, and Modern Philosophy
267
past experiences. On the projection of past experiences
one cannot experience the eternal light. In order to,
get the real feel of the newness of life, the individual
is required to abandon thought.
But this is extremely
difficult. So the individual is caught in a contradiction :
thought is the only means for his understanding of the
reality around him but this equipment of his is fallacious
and ineffective in doing the job assigned to it. The
modern mind is, according to them, in a state of
bewilderment. Their solution is to give up thinking which
is a kind of deep meditation in which the unknown sends
its own messages and on the basis of such a relationship
with the unknown, the man may live a confident life and
in reality.
The philosophers of this type, many of the modern
thinkers are following this line of mystic thinking, do
not pass judgement on several aspects of life. They
consider them unimportant and not directly related to
the main subject of enquiry. To them astrology comes
in this category of subjects. But they are assuming that
the Life is like the Ashwathama tree with its roots in the
heaven and the branches and leaves in this physical
world. To them the heaven is the realm of the unknown.
This realm is very powerful and is supplying all the
nourishment for the physical concrete world. Only by
establishing a contact with this unknown realm of existence the human individual can live a fulfilling life. This
approach to life based on this line of thinking which
assumes life resembling this mysterious heavenly tree
does not talk of astrological planets and the stellar forces
but one can see a strong affirmation of their possibility.
The real basis of astrology is theism. The science of
stellar influences does not attach importance to merely
the planets but considers them as the vestures of the real
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Solve Your Problems Astrologically
celestial deities functioning behind these outer sheaths.
Any offering to the planets is an endeavour to establish
a relationship with the celestial deities, not merely to the
physical planets. These planets are really unknown and
the forces working from behind the veil. These thoughts
are not spelt by these philosophers but on the basis of
their line of thinking, the validity of astrological predictions is understood. It is for this reason that they feel
that by going up in the sky, as if in an aeroplane and
viewing life from above, one can perceive the occurrences
in the present and in the future more clearly. To them
time is an illusion whereas from astrological standpoint
time is in the womb of the great Lord who made all these
planets and the stars. By knowing the functioning of the
stars and relating these forces as far as the human beings
are cocerned, one can transcend the veil of time. Thus,
there is no contradiction between serious modern
philosophies and astrological predictions.
A rational view of astrological predictions, on the
lines suggested above would enable serious astrologers
to link astrology with other occult sciences. The ancient
Indian seers considered astrology as a part of the Ancient
Wisdom. Astrology revealed the mysteries of life much
more easily than other methods of yoga. The civilisation that prevailed even prior to the Vedas knew
science of astrology extensively and practised it widely.
That is why one finds profuse references to the stellar
effects in the sacred books of the east. By denying the
validity of this science and neglecting it, the modern
generation may lose one of its best allies.
II
PLANETARY
RADIATIONS
Blessed is he that readeth, and they that hear the words of this
prophecy, and keep those things which are written therein : for
the time is at hand.
The Revelation, 1.3
ASCENDANT, MOON, AND THE SUN
The occultists have laid considerable emphasis on
the eastern horizon and the forces flowing from it. It is
not without any reason that the Sun always rises in the
east and vitally magnetises the ascending horizon. At
the time of one's birth whatever forces radiate from that
direction make permanent impact on the being. The
quantum and the nature of life-force imbibed at that
time by him are his life-long assets. Everything else is'
secondary to this basic impulse. This asset is astrologically reflected by the disposition of the Ascendant, or
the First House, or the First Quadrant. The astrological
savants have very rightly attributed, in a way, the
greatest significance to this house.
For those who wish
to take astrological assistance in discovering their own
basic impulses, latent faculties, the pilgrimage route, and
the final destiny will do well in studying their Ascendant
very carefully.
The various texts have described the First House as
the significator of various aspects of .life which when
viewed closely amply demonstrate the fact that the
Ascendant portrays the amount of Life Force and the
quality of the same which might fructify during the
course of the unfoldment of one's life. Dr. B. V. Raman
having mentioned other characteristics of the ascendant
indicated it to show the personality, the physical body
and character and the general strength of the horoscope.
If one enquires the meaning of the last phrase, it would
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Solve Your Problems Astrologically
be obvious that the learned editor of The Astrological
Magazine intended to convey that this house contains
within itself all the possibilities of the development of
the individual as revealed in detail by the several other
houses. The Jataka Parijatem, the classical text by
Vaidyanath Dikshita, suggested that apart from the
body, its form, its characteristics etcetera it would
indicate the fame, qualities, happiness and unhappiness,
splendour, strength and weakness of the person. These
are the general assessment of the person which does not
depend upon the condition of any one aspect of one's
life. For example, the fame, the splendour, the strength
and the weakness of a person would depend upon the
activities and expressions of the Life Force contained in
the very constitution of the individual being which is not
necessarily circumscribed by his physical sheaths. In
UttarKala m rita, Kalidasa has given the following aspects
of the individual as indicated by the First House :
knowledge, fame, dream, strength, dignity, tranquillity,
pride, honour, discontent, nature and so on. Varahamihira in his Brihat Jataka used a very apt appellative
for the Ascendant: he described it as Kalpa. This Sanskrit
word has many different connotations, some of which
are as follows : practicable, duty, a day of Brahma and
so on. In fact, the Lagna or the Ascendant is one of the
incarnations out of the series of lives that the individual
as a fragment of the Divine has to live and in each
specific incarnation certain 'possibilities' are assigned to
him. The fructification of this 'practicability' or the
'possibility' depends on the manner of the life lived by
the individual implying , the opportunities availed of and
missed. Viewed in this way, the other attributes such as
body, physical appearance which are related to the gross
physical.sheath, happiness and unhappiness, denoting
Ascendant, Moon and the Sun
273
the quality of the passional nature of the individual,
pride and knowledge pertaining to the mental body, and
fame, splendour and dignity depending upon God's
Grace are all indicative of the quantum and the quality
of Life Force ensouling the person and the regard the
various Planetary Spirits show towards the Ego
incarnate.
In order to assess the quality of the life force it is
necessary to study the characteristics of the Ascendant
much more deeply than ordinarily done of this house.
The nature and characteristics of the sign of the zodiac
and that of the Nakshatra rising at the birth time are
very important. While examining the chart, only the
broad exoteric attributes of these are not adequate; one
should find out their Gunas- whether they are Rajas,
Tamas, or Sattwa ; their elements whether they are
representing earth, fire, air or water ; whether they
are connected with Dharma, Artha, Kama, Moksha ; and
who are the Prajapatis or the Guardian Deities connected
with these signs ; these should be gone into very deeply.
They would suggest the dimensions of the individual
wherein he would have the scope of his activities and
the areas wherein he would have opportunities for
further development of his faculties.
The next exercise in this regard is related to the
study of the entire planetary disposition towards this
house. Beginning with the nature of the Ascendant lord
and the aspects and other usual relationships of different
planets one will have to cast one's glance to the
disposition of other planets even if they are not directly
connected with the Ascendant lord. For example, for
the Aries lord Mars, no matter howsoever favourable
Venus or Saturn are placed they could not be very satisfying for the simple reason that Aries is a sign very
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Solve Your Problems Astrologically
sensitive to the Solar Rays and anything which is not in
accordance with the powerful nature of this planet
cannot be in affinity with this sign. This is the basic law
of harmony but even otherwise one finds that Venus as
the lord of the second and the seventh houses for Aries
ascendant is considered as death inflicting planet. Even
when such a native is granted the luxurious conditions
signified by Venus, he would not be restful in that
situation. His married life ordinarily will be a bed of
thorns and many kinds of uncomfortable problems might
arise. He would have very trying life with the opposite
sex : he would have unusual attraction for the opposite
sex but none of these relationships could provide
to him the normal source of happiness and peace.
The women would often create the most trying problems
for him. Similarly, Saturn being the lord of the Badhaka
house for the Aries ascendant, Saturn and Mars are
radically opposed to one another. Such an individual
would have the inherent inborn quality of leadership,
initiative, courage and valour, he would be highly origi.
nal in almost all his approaches to life problems so
much so that he would utterly dislike any plagiarism and
second-hand stuff, nonetheless such a person with Aries
ascendant could never find his path smooth. What other
persons can obtain as a matter of course'he would have
to acquire after hard work and much struggle. Thus ail;
the planetary disposition has to be reckoned in relation
to the sign of the Ascendant, its lord and the underlying
radiation released from that sign.
Once the Ascendant is identified, all the other
bhavas fall in their respective positions. If it is Cancer
ascendant, naturally the Tenth House would be Aries',!
Ninth would be Pisces, seventh would be Capricorn and;
eighth Aquarius and so on. The characteristics of these
Ascendant, Moon and the Sun
275
signs would naturally work themselves out in the respective Bhavas as far as the native is concerned. Capricorn
and Aquarius are ruled by Saturn but apart from this
they have their own special features. Cancer ascendants
would as a matter of rule have unusual importance of
their marriage in their life
The married partners of
these persons are not necessarily bad, cruel, terrifying,
yet either by their goodness or on account of their
coldness, philosophic temperament, or some special
inherent character of their, the partners would create
some situation so that the marriage of such persons
could lead to some sort of squeezing out of the vital
energy in some unusual direction. Some persons might
indulge in regular extra-marital relationships or they
might be led to austere spiritual kind of life as a result
thereof. A special feature of such persons would be
highly sensitive sense of social relationships specially
because their fourth house would have Libra whose
unique quality is balance. A perfect equilibrium between
extreme qualities of life can be attainable for such
persons. In this way, it becomes almost axiomatic that
identification of the Ascendant would reveal the general
pattern of one's life.
The next step in astrological self-discovery is related
to the Moon sign. In several parts of India, the significance to this sign is assigned so much that "along with
the natal chart, the horoscope cast on the basis of the
Moon sign as the ascendant is conjointly produced. This
is based on the assumption that the astrological assessment on such considerations to a great extent affect the
individual and it reveals much of his problems and the
course of his pilgrimage. The very determination of the
ruling planetary period is dependent upon the Moon's
position with regard to the various Fixed Stars, the
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Solve Your Problems Astrologically
Nakshatras.
Even these Nakshatras are allegorically linked with the Moon as hie wives, Rohini being
the most favourite, are very importantly connected with
astrological prognostications. In tallying the horoscopes,
specially for marriage purpose, it is the placement of
Moon in various Fixed Stars in the two charts that determine the degree of their compatibility or otherwise.
For
the beginning of any auspicious act, the position of the
Moon at that auspicious time, is of vital consideration.
Whether it is the beginning of a house construction,
commencement of a journey, wearing of new clothes,
performance of any marriage or any other religious activities, or even the purchase of any new article all are in
orthodox considerations, closely linked with the Moon
and no practising astrologer who wants to be the day to
day guide to his clients can afford to neglect these
considerations.
But even otherwise, for serious geological or human
problems, the significance of the Moon is immense.
Geological cataclysms from the upheaval of oceans,
deluges, and shifting of continents, down to annual
hurricanes, earthquakes, volcanic eruptions, tidal waves,
and even the extraordinary weather and shifting of
seasons are due to planetary changes amongst which
the Moon plays an outstanding role. The health and
longevity of an individual, to a great extent, are linked
with the Moon. Special influence of Moon is noted on
the functioning of the female organism and on sexual
impulses of both the males and the females ; the latter
are in an important manner guided and regulated by the
phases and position of the Moon. As a matter of fact,
in almost all religions, the Moon was intimately
thought to be linked with the growth, waning, dying
and re-appearance of the life process : the conception.
Ascendant, Moon and the Sun
277
birth, growth and death of an individual were the special
domain of the Moon. The ancient civilisations had noted
the impact of Moon on coupling and conceptions.
The Greek mythology connected the Moon with child
birth because of its influence on women and conception whilst the connection between the Moo.n and
fecundation, though not well recognised by our
present day physiology and generally considered a part
of gross superstition, was well appreciated by ancient
Judaism which formed the base for Christian beliefs.
Even among the Israelities there is a reference of
Jehovah symbolising God connected with child-bearing.
In the Hebrew Kabalah, the Moon symbolised by the
Argha of the seed of all material life is still closely
connected Kabalistically with Jehovah who is doublesexed as Anu in the Chaldean Trinity identical with Sin.
As a matter of fact, it is observed that the impact of the
Moon is so pronounced on generative functions of the
terrestrial organism that the phases of the Moon has
been associated with their growth so much so that the
determination of time-period in many cases is linked
with the same. For example, it has been observed that
the lunar month of 28 days has four distinct phases well
recognised in astrology which are classified first in two
as the bright and dark periods which according to their
waxing and waning phases have been further divided
into two thus making the entire lunar month classified
in four distinct stages which are very vital for astrological determination of the malefic or benefic nature of
the Moon, but these four phases of the Moon denote
the week which is the unit of calculation of our time
duration. But this weekly time-period is very interestingly linked with several reproductive functions.
It has
% buen found that the eggs of the pigeon are hatched in
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Solve Your Problems Astrologically
two weeks (or 14 days), those of the fowl in three ; those
of the duck in four ; those of the goose in five, and those
of the ostrich in seven. Madam H. P. Blavatsky, the
famous occultist of the nineteenth century, in her The
Secret Doctrine quotes from an unpublished ancient
manuscript in which certain very important lunar basis
for time determination linked with human generative
functions was given. She states that "What is known
of Chaldean Moon-Worship, of the Babylonian God, Sin,
called by the Greeks "Deus Lunus" is very little ; and
that little is apt to mislead the profane student, who
fails to grasp the esoteric significance of the symbols.
As popularly known to the ancient profane philosophers
and writers-tor those who were initiated were pledged
to silence-the Chaldeans were the worshippers of the
Moon under her, and his, various names, just as were
fche Jew, who came after them, then quoting the unpublished manuscript, Madam Blavatsky states :
One of the first occupation among men connected
with those of actual necessity would be the perception of time periods, marked on the vaulted arch
of the"heavens, sprung and rising over the level
floor of the horizon, or the plain of still water. These
would come to be marked as those of day and
night, of the phases of the moon, of its stellar or
synodic revolutions, and of the period of the solar
year with recurrence of the seasons, and with the
application to such periods of the natural measure
of day or night, or of the day divided into the light
and dark...—*
After describing such perceptions of time variation of which
the ancients became aware linking them with stars and
* H. P. Blavatsky,
104-105
The Secret Doctrine, Madras, Vol. II. pp.
Ascendant, Moon and tho Sun
279
planets, they very closely perceived the relationship
between the Moon and the life regeneration process on
the earth. They realised that the Sun was the giver of
Life to the whole Planetary System, whilst the Moon
was the giver of life to our Globe. The relationship was
observed to such an extent that the unpublished manuscript mentioned earlier indicated much greater details.
Madam Blavatsky quoted the earlier author further as
follows :
(a) The feminine physiological phenomena every
k/nar month of 28 days, or 4 weeks of 7 days each,
so that 13 occurrences of the period should happen
in 364 days, which is the solar week-year of 52
weeks of 7 days each, (b) The quickening of the
foetus is marked by a period of 126 days, or 18
weeks of 7 days each, (c) That period which is
called "the period of viability" is one of 210 days,
or 30 weeks of 7 days each, (d) The period of
parturition is accomplished in 280 days or a period
of 40 weeks of 7 days each, or 10 lunar months of
28 days each, or of 9 calendar months of 31 days
each, counting on the royal arch of the heavens for
the measure of the period of traverse from the darkness of the womb to the light and glory of conscious
existence, that continuing inscrutable mystery and
miracle
Thus the observed period of time marking
the workings of the birth function would naturally
become a basis of astronomical calculation
She further states :
Notoriously Osiris was the sun and the river
Nile, the tropical year of 365 days, which number is
the value of the word Neilos, and the bull, as he
was also the principle of fire and of life-giving force,
while Isis was the moon, the bed of the river Nile,
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Solve Your Problems Astrologically
or the mother earth, for the parturient energies of
which water was a necessity, the lunar year of
354-364 days, the time-maker of the periods of
gestation, and the cow marked by, or with, the
crescent new moon
But the use of the cow of the Egyptians for the
woman of the Hebrews was not intended as of any
radical difference of significance, but a concurrence
in the teaching intended, and merely as the substitution of a symbol of common import, which was
this, viz., the period of parturition with the cow and
the woman was held to be the same, or 280 days, or
ten lunar months of 4 weeks each. And in this
period consisted the essential value of this animal
symbol, whose mark was that of the crescent new
moon
parturient and natural periods are found
to have been subjects of symbolism all over the
world. They were thus used by the Hindus, and are
found to be most plainly set forth by the ancient
Americans, in the Richardson and Gest tablets, in
the Palenque Cross and elsewhere ; and manifestly
lay at the base of the formation of the calendar forms
of the Mayas of Yucatan, the Hindus, the Assyrians,
and the ancient Babylonians, as well as the
Egyptians and old Hebrews. The natural symbols
....would be either the phallus or the phallus and
yoni
male and female. Indeed, the words translated by the generalising terms male and female, in
the 27th verse of the first chapter of Genesis are...
sacr and n'cabvah or literally, phallus and yoni.
While the representation of the phallic emblems
would barely indicate the general members of the
human body, when their functions and development
of the seed-vesicles emanating from them were
Ascendant, Moon and the Sun
281
considered, there would come into indication a
mode of measures of lunar time and through lunar,
of solar time.
Having quoted the above, H. P. Blavatsky went on to
say : "This is the physiological or anthropological key
to the Moon symbol. The key that opens the mystery
of theogony, or the evolution of the manvantaric Gods,
is more complicated, and has nothing phallic in it. There,
all is mystical and divine.
But the Jews, beyond
connecting Jehovah directly with the Moon as a generative God, preferred to ignore the higher Hierarchies, and
have made their Patriarchs of some of these zodiacal
1
constellations and planetary gods
The above is expected to highlight the fact that the
ancient civilisations of the world attached considerable
importance to the Moon as a generative force and its
well ordered impact on various generative functions
enabled them to base their time counting in accordance
with this gestation period. The various religious practices
and symbols referring to the Moon or connected with it
have been phallic suggesting the Moon to represent the
universal female generative principle. The Hindu mythology of the Moon on the head of the Lord Shiva from
which the Ganges flowed, and the worship of phallus
and yoni also indicated the same understanding of the
Moon as the universal generative force. The question
of considering the Moon as a male or a female deity has
however remained baffling. As Soma, the Moon is
considered a male, a king, whilst as Indu, she is a female.
As Isis, Phoebe and Diana, the Moon is a female
goddess. It is observed by H. P. Blavatsky that in
religious rites, the Moon served a dual purpose. Personi1. H. P. Blavatsky, The Secret Doctrine, TiP.h\., Adyar, Madras,
Vol. II..pp. 105-106.
282
Solve Your Problems Astrologically
fied as a female goddess for exoteric purposes, or as a
male god in allegory and symbol, in occult philosophy
our satellite was regarded as a sexless potency to be
well studied because it was to be dreaded- Thus, we can
for the time being accept that the Moon was universally
worshipped as a universal generative principle, but there
had not been any unanimity about its sex which could be
best understood along with its function and importance
in terrestrial growth.. There has not been complete unanimity regarding the benefic influence of this planet
either : often its influence is considered very dangerous
and harmful. So it is necessary to plod through the
mythologies, allegories and occult hints and suggestions
in order to grasp the basic forces generated by this
important planet with which every humanbeing is
consciously and unconsciously, everyday connected, that
also in a vital manner.
Among the various mythologies relating to the origin
and functioning of the Moon, the two are of great significance which relate the Moon with the Churning of the
Ocean by the Devas and the Non-Devas, and with the
Moon's seduction of Tara, the wife of Brihaspati, Jupiter,
the priest of the Devas, and the birth of Mercury over
whose identity and ownership much conflict occurred
between the various concerned parties. An understanding of these two would also help us to understand the
Shiva allegory better.
The Moon is said to have arisen as a result of the
churning of the ocean which is an allegory of deep
significance. As a result of the churning of the Pure
Essence, which was the universal perpetual motion which
never ceases never slackens nor increases its speed not
even during the interludes between the pralayas, or the
nights of Brahma but goes on like a mill set in motion,
Ascendant, Moon and the Sun
283
whether it has anything to grind or not, many precious
jewels said to be fourteen in number came out of this
perpetual motion of Pure Essence which had spread
both in the subjective as well as in the objective dimensions. Amongst the various jewels that came as a result
of this churning, the result of the magnetic polarities,
the result of basic centripetal and centrifugal forces in
nature expressed as attraction and repulsion, eras Devas
and non-Devas, poison as well as nector came out
besides the Moon. It has been mentioned that this allegory is simply a representation of the unseen and unknown primeval intelligences, the atoms of occult
science, Brahma himself being called Anu or the Atom,
fashioning and differentiating the shoreless ocean of the
primordial radiant essence. H. P. Blavatsky commenting
on this cosmic process for the manifestation of different
levels of existence, stated that "at the Churning of the
Ocean" by the gods, the Nagas came and some stole of
the Amrita—the gods and the Asuras, the no-gods and
the gods were worsted. This refers to the formation of
the Universe and the differentiation of the primordial
primeval matter'^. The emergence of the Moon can
therefore be well recognised as one of the primeval
creative forces essential for the existence of (at least)
our globe. The mythological reference to the Moon as
the universal generative force is clearly in agreement
with this allegory. The placement of the Moon at the
forehead of the Lord Shiva who could be eonsidered the
personification of Time itself, also strengthens the Moon
as the basis for the expression of Time. The tremendous
motion of the Cosmic Energy, th^.Ganges, could have
certainly devastated all efforts of Creative Intelligences
2. H. P. Blavatsky.
Theosophy Co. p. 110.
Transactions of the Blavatsky
Lodge,
284
Solve Your Problems Astrologically
unless its speed was modulated by Time, the Moon, who
absorbed much of its energy and thereby became even
the progenitor of water. But as water can be generative, sustaining and destroying agency ; the Moon as
the planet of all these three attributes of the Lord
Mahadeva, is very truly associated with Him.
The second allegory of the Moon's enticement of
Jupiter's wife Tara and impregnating her, refuging to
give her back to Jupiter, the war in Heaven, her refusal
to tell the real father's identity, and ultimately god's
interference in getting her returned are all suggestive of
another level of activities at the human level.
The
Moon's preference for certain types of female is well
recognised in scriptures : even when he was married to
27 daughters of Daksha Prajapati (the daughters who
symbolised the 27 Fixed Stars) he was more attached to
Rohini which led the others complain against him which
induced the Daksha to curse him but on reconsideration
it was reduced to gradual decay and recuperation. The
constellation of Rohini is related to the Moon which
is the sign of its exaltation while the constellation itself
is associated with Brahma, the god for generation and
creation, it is given the symbol of a chariot which shows
its affinity towards Rajasic movement, and the constellation is also having the attribute of Moksha bestower.
Obviously, therefore, the Moon's attraction for this
constellation is guided by the special qualities and
radiation through this group of stars. The Moon is
attracted wherever there is need for spiritual generative
activities, any function which finally could give liberation,
Moksha, with which Rohini, besides being related to
Taurus, is linked- The upward, that is. Liberation-ward,
propulsion df Moon is better signified by the Moon-TaraJupiter-Mercury allegory. Brihaspati or the planet Jupitei
Ascendant. Moon and the Sun
285
or Brahmansapati, as he is known in the Rig Veda, is a
deity who is the symbol and the prototype of the
exoteric or ritualistic worship. He is a priest, sacrificer,
suppliant, and the medium through which the prayers of
mortals reach the Gods. He is the Purohita (Family
Priest, or Court Chaplain) of the Hindu Olympus and the
spiritual guru of the Gods. The Moon, as the King Soma,
is a Mystery God and presides over the mystic and
occult nature in man. and the universe. Tara, the priest's
wife, who symbolises the worshipper, prefers esoteric
truths to their mere shell, exotericism, hence she is
shown as carried off by Soma. The appellation Soma
attributed to Moon also refers to the means by which the
Divine esoteric vision is got while on this earth. Soma
is the sacred juice of that name, giving mystic visions
and trance revelations.
The partaker of Soma finds
himself linked to his external body and yet away from it
in his spiritual form. Freed from the former, he soars
for the time being in the ethereal higher regions ;
becoming virtually "as one of the Gods",
and yet
preserving in his physical brain the memory of what he
sees and learns. It is said that the Soma is the fruit of
the Tree of Knowledge forbidden by the jealous Elohim
to Adam and Eve, "lest man should become as one of
us". H. P. Blavatsky has mentioned that the real
property of the true Soma was (and is) to make a new
man of the Initiate, after he is reborn namely once that
he begins to live in his Astra/ Body ; for, his spiritual,
nature overcoming the physical, he would soon snap it
off and part even from that etherealed form"3. It is also
said that the Soma-juice is self-purifying. When the
moon-god pours down his ambrocial rain through the
sieve of heaven, he is addressed and worshipped as
3. H. P. Blavatsky, The Secret Doctrine, Adyar, Vol IV, p. 67
286
Solve Your Problems Astrologically
Pavamana. which is one of the secfed fires and is considered self-purifying.
Represented by the soma-juice, it
undergoes purification by flowing through the Moon
which is used as a filter or a strainer. The Moon, as
Soma, the means by which esoteric wisdom could be
envisioned which could be self purifying and through
which one could be a reborn 'Initiate', would be attractive
to anyone who is well regulated, disciplined, and earnestly seeking True Enlightenment. Tara had been a pious
wife to Bhhaspati, who could guide her in all exoteric
religious rituals but they could not make her life fruitful
(she did not beget any offspring from Jupiter), but with
the first call from Soma at dawn when Jupiter could be
induced to engage himself in exoteric ritualistic practices,
Tara without any sense of moral guilt (she did not even
wish to return to her husband after her copulation with
Soma) went ahead to unite with Soma and her life
became 'full' ; she was impregnated.
She saw the
possibility of fulfilment of her life. When the passional
nature of an individual vegetating in ritualistic everyday
life gets the call from BuoW/?/or Spiritual Soul, it cannot
resist the urge to mingle with it, nevertheless the
conflict aroused due to the necessity of breaking the
thread linking the physical with the universal or the
pure spiritual consciousness is so severe that a major
crisis is created at such moments. That is the Churning
of the Ocean or the War in Heaven for the individual.
One does not wish to leave the state of Bliss, but the
pressure on. it, the karmic responsibilities, and the work
to be done (for the humanity) require the individual to
return to the earthly life.
But how to identify the cause of the radical transformation ? Is it the past scriptural studies and religious
discipline which make the life of a person satisfying, or
Ascendant, Moon and the Sun
287
is it the union with Buddhi, the Intuition, which is a part of the
Universal, Eternal, and Duration that the individual changed?
No one other than the individual concerned can identify the
cause of Divine Awakening, Tara herself had ultimately to
indicate how she got her fulfilment in life. That fulfilment came
after the birth of Mercury, the Divine Messenger who could
soar high and low, and who could 'understand' things and
decipher the good from the bad, who could discriminate
between the right and the wrong. Thus, the present
allegory relates the different levels of human consciousness and shows the importance of uplifting experiences
through divine inspiration which could be possible when
the passional nature of human individua is ready enough
to hear its call, forsake its past bondage, and submit to
the voice of the Intuition. That call comes from the
Moon, when the individual engrossed in exoteric
religious practices is ready to hear the call.
The Moon as psyche, or the Spiritual Soul, which is
universal pure essence deeply connected with primeval
matter as well as with pure spirit, has often been astrologically represented as the Hiranyagarbha, the Bythos,
the Great Deep from which everything has finally sprung.
In the natal chart, this function is signified by the Fourth
House and is also connected with water element. These
appellations interpreted
macrocosmically and microcosmically refer to the very early stage of creative ideation
when creativity including generative, preservative and
destructive impulses were yet in their latency though
already differentiated enough for transformation into
objective forms.
Even in the constitution of man, the
occult science often assigns higher importance to Buddhi
than to Atma, but astrologically one need not enter into
this controversy in spite of the fact that one cannot
remain oblivious of such a situation. The mysterious
288
Solve Your Problems Astrologically
nature of the Moon surpassing that of the Sun was well
known to the Vedic seers who extolled the Moon in the
Rig Veda as the /nsp/'rerof all auspicious thoughts and
deeds. One may note here that these ancient sages
attached to the Moon the quality of inspirer whereas
the Sun could be the active potency, in a way the
Purusha,
who could
act and
create
results.
The
Sam
Veda
bestowed
on
the
Moon
certain
attributes
which
often
baffles
the
scientific
knowledge though the occultists have
received
tremendous
enlightenment
from
the
Sam Vedic invocations.
The Sam Veda stated
that the
Moon
provided
light
even to the
Sun.
While
invoking
Soma
as
the
Great,
wise
and
the
hierophant who
provided
the
foundation of varied forms and energised the
Shining Ones,
gave birth to different sense
organs and powers of perception, bestowed the various
siddhis and magical powers and gave to Indrawho is the
centre of manifestation purity and strength of intellect,
it stated that Moon filled the Sun with effulgence, glory
and fire. The Sam Veda assigned higher status to the
Moon, for it germinated all herbs and plants and fructified
all life-energies while intensifying the poisonous properties of lethal drugs and plants as well. The dual character
of the Moon was well known to the ancient seers, the
occultists and the astrologers.
While discussing the mysteries of the Moon,
H. P. Blavatsky mentioned that the Moon is far older
than the earth and further stated that the Moon is the
satellite of our earth undeniably but this does not invalidate the theory that she has given to the Earth all but
her corpse. It is considered a dead planet only so far as
regards her inner principles, that is psychically and
Ascendant, Moon and the Sun
289
spiritually, however absurd the statement may seem.
Physically she may be only as a semi-paralysed body.
She is, according to Madam Blavatsky, aptly referred to
in occultism as the 'Insane Mother', the great sidereal
lunatic.4 She has emphasised the benefic as well the
malefic qualities of the Moon. The influences of the
Moon are said to be wholly psycho-physiological. "It
is dead, sending out injurious emanations like a corpse,
it vampirizes the earth and its inhabitants, so that any
one sleeping in its rays suffers, losing some of his lifeforce. A white cloth is a protection, the rays not passing
through it, and the head especially should be thus
guarded. It is most powerful when it is full. It throws
off particles which we absorb, and is gradually disintegrating. Where there is snow the moon looks like a
corpse, being unable, through the white snow, to
vampirize effectively. Hence snow-covered mountains
are free from its bad influences- The moon is phosphorescent."5
It is further stated that plants which under he Sun's
rays are beneficient are maleficient under those of
the Moon. Herbs containing poisons are most active when
gathered under the Moon's rays. The effect of the Moon,
as far as the human individuals are concerned is chiefly
Kama-Manasic or psycho-physical; it acts on the
psychological brain, or the Brain Mind. 'That is why we
find that individuals with malefic influence of the Moon
very easily get their mind deranged ; mental ailments
ranging from insomnia to lunacy result from the adverse
effect of this planet. With beneficial influence, the
Moon creates imaginative mind, great intelligence, sharp
4. H. P. Blavatasky, The Secret Doctrine, lb. P. 204, Vol. I
5. H. P. Blavatsky, The Secret Doetine, lb. Mo\. V., P. 535
290
Solve Your Problems Astrologically
memory, and often gives a healing touch and 'green
hand'. It has often been emphasized that the Lunar
magnetism generates life, preserves and destroys it,
psychically as well as physically. Because of its influence
on the astral world and on the spirits of diverse kinds,
the Moon is said to be the friend of the sorcerers
and the foe of the unwary. "From the archaic aeons and
the later times of the witches of Thessaly, down to some
of the present Tantrikas of Bengal, her nature and
properties have been known to every occultist, but have
remained a closed book for physicists". For the mental
health of an individual, the Moon is as important if not
more as the ascendant is for the physical health.
In order to understand the influence of Moon on
human consciousness, it is enlightening to examine
the Puranic representation of the chariot of Moon, the
King Soma. This representation does not refer to the
inherent qualities of the planet, but it depicts the area
of its activities. Specially for the purpose of regulating
the impact of this planet, an understanding of this
symbol is very useful. According to the Puranas, the
chariot of Soma has three wheels and is drawn by ten
horses of the whiteness of Jasmine, five on the righthalf
of the yoke and five on the left. Anyone even with superficial knowledge of the Hindu philosophy-would not find
it far-fetched to associate 'whiteness' with purity and
the five horses on different sides of the yoke as the
five sense-organs of knowledge and five of action.
The three wheels are the three Attributes, the Gunas,
namely, Sattwa (harmony). Rajas (activity), and Tamas
(inertia), but the same can also represent the three
functions of regeneration (Brahma's function in cosmogony), preservation (Vishnu Principle) and Dissolution
{Mahesh Aspect). The king on the chariot is Soma, the
Ascendant, Moon and the Sun
291
Buddhi, or the Spiritual Soul of the person. While
examining this symbology, it would be helpful to recall
that Mercury, Budha, is a kind of link between the
material, the lower or the psycho-physical vesture of
the individual, and his Atma-Buddhi-Manasorthe higher
triad. Mercury, the Intelligence, links the two. The
experiences of the world derived by the various sense
and action organs filtering through the sieve of Intelligence enable the individual to establish his relationship
with the external as well as his subjective world which
if properly integrated with his Higher Being represented
by the Trinity-Atma : Buddhi-Manas—could enable him
to strive effectively for Liberation. Manas is represented
by Mercury, which indicated a well balanced between
Sun (Atma),Moon (Buddhi) and Mercury (Manas)
relationship is necessary for a well coordinated personality. Such a relationship for efficient direction from
the Moon can be possible if all the sense organs related
to knowledge and action are well coordinated so that
they do not struggle to run in condradictory directions,
which would upset the charioteer
Moreover, it has also to be reckoned that in the
flight from the known to the Unknown, at every stage,
whether of regeneration, preservation or dissolution, the
guidance is necessary from the Spiritual Soul, Buddhi,
the Moon.
In actual horoscopy, it is necessary to
examine the relationship of the Moon with other planets
so as to find out the strength or the weaknesses of the
individual's various sheaths, or his Koshas related te
different planets, and the disposition bf the Moon.
Having considered the quality of the soul incarnating
under the specific.conditions under review, the quality
of its nature, or of its consiousness, should be studied.
His weaknesse's as disclosed by the disposition of the
292
Solve Your Problems Astrologically
Moon, and its fetters as indicated by its relationship
with different planets; and tendencies of his knowledge
organs and action organs having been already examined,
the individual should carefully take his whole personality
in his hand and curb the unwanted propensities and
encourage the growth of those which are hindered. Thus
organised, the ten horses could be well directed which
when linked with the direction of the charioteer, the
Spiritual Soul, would enable the Integral Yoga to be
achieved.
For astrological prognostications, the association of
the Moon with the Ascendant is very important for
harmonisation of the physical propensities with Intelligence
of the individual concerned. There is a kind of phy si copsychological synchronisation : the 'individual gets the
necessary energy for what he desires to do whilst what
his heart wishes to achieve is fully supported by physical
capabilities. As a matter of fact, wherever the Moon
is placed it would radiate that specific aspect of one's
life brilliantly.
But from this rule itself one will have to
be very chary with the Moon in the Sixth and the Eighth
Houses. In the sixth, the Moon is liable to result in the
person being short-lived, ignorant, suffering from
stomach ache, and having the possibility of humiliation.
As a matter of fact, the sixth being the house related to
enemies, thieves, cuts and wounds on the body,
disappointments, miseries, sorrows, debts, illness, sinful
deeds and so on, Jthe radiance of the Moon in this
position will result in nefarious results of the
planet so much so that the person would find the period
very disturbing. In the Eighth House as well the Moon
does not give rise to favourable results: the person
suffers from many diseases and his longevity is at stake. The
Moon's placement in the Tenth House would lead to
Ascendant, Moon and the Sun
293
changeability in his professional career but he
could have supreme adaptability to every situation he is
confronted with. In the Fourth House, the Moon is in its
natural habitat ; there the Intelligence of the individual
could be sharp soaring over the depth and the height of
his personality. The mind of such a person could have
unrestricted possibility depending upon the sign of the
zodiac and the planetary aspects and relationships to
express the inner faculties : his latent unconsciousness
would have immeasurable depth which given the favourable disposition of-other planets could produce large
amount of precious jewels.
But, it has to be noted that the lunar intelligence
is pure white, that is completely neutral. It is the sensitivity to identify itself with any aspect of manifestation
to derive the inner wisdom latent in it. It is necessary for
successful life of the individual that the planet is supported by others. That is why it is emphasized that the
Moon must be flanked on either side by some planets
to make it effective, unless it is located in a quadrant
when this requirement is not insisted. The Moon without any support of a planet (other then the Sun) on
its either side results in Kemdruma Yoga which makes
the person dirty, sorrowful, engaged in unrighteous
deeds, poor, dependent, a rough person and a swindler.
In fact, this placement of the Moon makes .the
individual unhappy.
In essence, it implies that
the Inner State of the Being is ineffective and
dormant.
When there are planets on either side
of
the
Moon,
the
combination
known
as
Dhrudhura makes the native bountiful,
blessed
with much wealth and conveyances. If there are planets
excepting the Sun. in the Second House from the Moon,
Sunpha is caused which leads to self-earned property
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Solve Your Problems Astrologically
and makes the native a king, a ruler or his equal, intelligent, and wealthy with good reputation. When there are
planets in the Twelfth from the Moon, Anapha is formed,
which bestows to the native well-formed organs,
majestic appearance, good reputation, makes him polite,
generous, self-respecting, fond of dress and desirous of
pleasure- But the texts say that a person with such a
combination in his later life goes for renunciation, and
austerity.
One of the most auspicious combinations with the
Moon is formed if benefics that is M'ercury, Venus and
Jupiter are situated in the Sixth, Seventh and the Eighth
from it. It is said that even if these planets are in the
Sixth, Seventh, or the Eighth, or in two of these houses,
or all of them only in one of the^e houses, in any of these
combination, the yoga known as yAd/?/isformed. Commenting on this combination, Dr. B. V. Raman stated that the
situation when one of these planets in full strength be
in any one of these houses, the person would become a
leader ; if there are two, he will be a minister, and if
there are three, he will occupy a more eminent situation
in life. If all the three benefics, devoid of strength, are
in the three signs as mentioned earlier, then also this
yoga is said to operate though the influence of this
combination in such a situation may be feeble. Adhi
Yoga is considered as a Raja Yoga or almost its equal,
The reader would have by now realised that the strong
reflection of the benefics in unison with the Pure Intelligence of the person could be highly productive of good
results.
Because of the grace of "universal pure
essence", it would alter the very quality of life of
the native. In usual parlance, it is said that "Adhi Yoga
would bestow much happiness to the person and would
make him polite, trustworthy, he would have conditions
Ascendant, Moon and the Sun
295
which would be very enjoyable and happy, the surroundings would be luxurious and affluent ; the person would
inflict defeats on his enemies, and will be healthy enjoying a long life."6
Connected with Jupiter, the Moon has certain special
combinations which have often led the astrologers to
consider their results very carefully. As a matter of fact,
the relationship between Jupiter and the Moon in every
situation must be treated in a special way. Even when
Jupiter is a partner in the formation of Adhi Yoga, the
single Jupiter in the Sixth or the Eighth position from
the Moon forms Sakat Yoga which is an inauspicious
combination whilst the Moon in opposition with Jupiter,
that is, placed in the Seventh House from it leads to the
formation of a very auspicious Gaja Keshari Yoga. If
Jupiter is in a kendra from the Moon, the combination
goes under the name of Gajkeshari, whilst the Moon in
the Twelfth, Sixth, or Eighth from Jupiter gives rise to
Sataka Yoga. Jataka Parijatam defines Sakat Yoga differently.
It states that if Jupiter occupying the Sixth or
the Eighth Bhava from the Moon be elsewhere than in a
kendra in respect of the Ascendant, the resulting yoga is
termed Sakat. The result of Sakat Yoga is said to be
infrequent.impediment in the fortunate occurrences : the
person born in this yoga will often become unfortunate
and may again regain what he once lost. He will be a
very ordinary and insignificant man in the world. He
will attain much mental grief that is inevitable and will
be exceedingly unhappy. The Moon in a kendra position
to Jupiter brings on Kesan yoga under which the person
born will destroy like a lion, all his enemies. He will
6.
8. v. Raman,
Bangalore. P. 37
Three Hundred Important Combinations,
236
Solve Your Problems Astrologically
speak loftily or nobly in an assembly. He will be passionate and emotional in his endeavour. He will be longlived, highly renowned and exceedingly intelligent. He
will conquer everything by his own valour.
It is also
indicated that the Moon's placement in Kendra from the
Ascendant nullifies the occurrence of Sakat Yoga ; it is
also found that the combination does not necessarily make
the native poor and wretched and the degree of poverty
and misfortune if any; would be nominal. Esoterically,
the relationship between the Moon and Jupiter need not
have much influence on riches and wealth, but actually
on the psychological understanding of the problems of
life; they should affect the approach to life, in other
words on the philosophy of life of the native. When
rituals and exoteric observances predominate and come
in .conflict with inner understanding or the esoteric
wisdom, there could be severe psychological stress
which should be the outcome of Sakat Yoga but under
powerful support from intelligence (Mercury) and perception(Venus) as in Adhi Yoga even if Jupiter is in a
situation as to form Sakat Yoga, the adverse psychological
wrong judgement and involvement in outer religions
could be well modulated and brought in harmony with
higher inner wisdom conducive to balance in life.
Varahamihira has mentioned a combination which is
very interesting in the present context. When Jupiter,
Moon and the Ascendant are aspected by Saturn, and
Jupiter occupies the Nipth House, then according to
Varahamihira, the person born in the Rajayoga will
become a holy illustrious founder of a system of
philosophy. This combination stresses the annihilating
effect of Saturn. When the interest of the individual in
rituals and outer religious practices has ended, the l-ness
of the native is destroyed by humiliating and other
Ascendant, Moon and the Sun
297
painful experiences of life, and when all regenerative
potential is annihilated, the individual would experience
or would begin to perceive the formless reality. Under
such a condition, the experience born out of sorrow and
pain, arouse the Spiritual Soul to its consciousness and
the person becomes an honest student of the Inner
Reality.
It is the Sun which reveals the inner life of the
individual. Many concealed aspects of one's life, often
buried under the debris of past karmas and indicating
the so-called eternal soul's growth status and the possibility of the development of the spiritual qualities can be
indicated only by the disposition of the Sun. This planet
is not only the At ma of the universe, it is the very core
of one's being, and it is the ultimate destiny towards
which all events in life are geered. The Sun is the fire
that burns within every individual in order to make him
what he is; actually it is the solar energy which activises
all other planets. Therefore the lasting worth of an
individual depends upon the disposition of the Sun. In
this regard, there are three things which are very important for consideration : the Sun does not receive anything
from any other planet, rather the disposition of other
planets is conditioned by the energy imparted by the
Sun to them ; the strength of the Sun as indicated by its
placement in the various signs of the zodiac as well as in
the Fixed Stars, the Nakshatras, even and the house in
which it is placed would be very important ; and thirdly,
the relationship of the Sun with Saturn and Rahu/Ketu
showing the karmic impediments faced bythe Sun would
be significant in assessing the importance of the Sun in
any horoscope. In order to comprehend the nature and
significance of the Sun in any one's Life it would be
helpful if we could at first have an idea of the real
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Solve Your Problems Astrologically
attributes of the Sun itself and what it signifies in the
wider context.
The Sun has been given the appellation of
Shivswarupam and Maya-athitham.
The scriptures have
associated the Sun with Daksha Prajapati whose daughter
Aditi in marriage with Kashyapa Prajapati begot 12
Adityas or the suns. Obviously the Daksha as well as
other Prajapatis were mighty Creative Intelligences who
have been engaged in manifesting this universe.
It
is said that there is the universal perpetual motion which
never ceases never slackens nor increases its speed not
even during the interludes between the pralayas, or
"nights of Brhamas", but goes on like a mill set in
motion, whether it has anything to grind or not : this
perpetual motion governs the laws of nature, and it is
this motion which is Force, ever generating its electricity,
which is life. The Sun is that symbolic representation of
the Cosmic Energy which is the very life of this solar
system and various Prajapatis had been manifested to
assist this process. The various offspring of the Prajapatis
and the different kinds of marriages they performed all
represent this creative process. This Life Process contains
within itself the aspect of Time which shows objectification of the subjective or the latent life force. The Lord
Shiva is the embodiment of the Perpetual Presence of the
Life Force containing within itself the regenerative,
preservative, and the capability of dissolution. This
aspect of Shiva is well represented by the Sun who gives
rise to Time, who provides the energy for every entity
within its (solar) system, and pervades all over its
manifestation. The appellation Shivaswarupam in this
way seems apt in order to suggest that every entity on
this earth owes its existence to the Sun in whom it lives,
moves and dissolves. The very life energy ensouling the
Ascendant, Moon and the Sun
299
entity not only preserves it but also directs ffto its goal,
which explains the great importance of the Sun in every
one's horoscope.
The attribute Mayaatitham signifying beyond the
influence of Maya, illusion, ignorance, shows that nothing which is not real could exists in the Sun. If we recall
that the Sun is considered a malefic, then for this very
reason it would not allow anything to happen which
is not according to its plan : all such spurious incidents
and factors will be eliminated from life as they would be
creating illusion or unreality. They would be intensifying
the veil of Maya which the Sun cannot allow to exist.
Under the main period of Sun, the inner glory shines
forth ; or if those divine potentialities which make the
individual divine-like are shrouded by several element
of ignorance, avidya, during the,period of the Sun those
elements will be eliminated even if it may appear as
misfortune, or difficulties during the life span.
The Sun is said to have married Sanjna, a daughter
of V/swa Karma. The latter is the creator of the universe,
and the architect of Gods. A female is primarily the
passive creative potential ; she as Sanjna, is the embodiment of form.
The universal perpetual motion,
which is ever generating
electricity, which is life
itself, will necessarily be in an ethereal form incapable
of
merging
or
uniting
with
anything
which
is of the same ethereal quality unless it is
attached to something concrete.
Realizing that the
Sun's rays were too severe for her (in another version of
the story, this condition of Sanjna is not explicitly
mentioned) she wanted to visit her parents and
meanwhile her shadow,
Chhaya, bearing her exact
semblance, she made attendant on him (the Sun).
During the course of their stay together, that is of
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Chhaya and the Sun, the latter uniting with her begot
two sons, namely, Savarni and Sani and one daughter
named Tapan. The Sun lived happily with Chhaya so
much so that his real wife Sanjna on her return to live
with her husband was not allowed entry. Disappointed,
she assumed the form of a mare to roam around. Realizing the real state of affairs, the Sun also assumed the
form of a horse and followed her to soothe her, after
which uniting with her he produced the two Kumars—
the Ashvins, the ever young celestial doctors. From
this, it can be observed that the Sun is able to
produce only in association with lower forms of manifestation.
Astrologically, it is well recognised that
the Sun does not feel happy in the company of its
equals : it always shows its creative faculties when
concrete tasks are assigned to it. This is not a planet
for pure subjective Samadhi, contemplation but, for any
intellectual, original, and highly effective results there
is no other planet equal to the Sun. The Sun and
Consciousness both being on purely subjective plane of
existence require something concrete for their fructification : either consciousness has to be linked with some
objective entity which necessarily has to be shadowy,
elusive, in order to enable life ensouling it ; or consciousness as well life-energy both must be in the form of
passive (mare) and positive (horse) form of energy in
order to produce creative entities. The Sun in any
horoscope requires some concrete material support,-such
as that of Mercury, to show its creative potential.
An important attribute of the Sun is that it can
function on different levels of existence with equal ease
and effectiveness. The Sun is represented seated in a
chariot drawn by seven horses or a horse with sever
heads : the chariot has only one wheel and the great
Ascendant, Moon and the Sun
301
serpent Nag who had provided the resting ground for
Vishnu while he was on the Kshira sagar, is also related
to the movement of the Sun. The seven horses of the
chariot represent the inner radiations from the Sun. The
planet in its real state is the Invisible Creative Power, its
visible counterpart is the Sun whose number in scriptures
as /Ad/fyas is given as twelve (the 12zodiacs?) but in some
occult literature mention has been made of seven states
of consciousness connected with Sushumna, Harikesh,
Vishvakarman, Visvatryachas, Sannaddha, Sarvavasu.
Svaraj : the Sushumna is recognised as the ray which
is active in energising the Moon and is very much
associated with the yoga disciplines performed by the
sages. It is also said that Vishvakarma. the father-in-law
of the Sun when knew of the Sun's effect on his wife
Sanjna who could not cope up with his tremendous
effulgence, cut him io his (Sun's) one eighth part and
the remaining parts fell to the earth to form the discus
of Vishnu, the trident of Siva, the weapon of Kubera,
the lance of Kafttikeya and the weapons of other gods.
Thus, the Sun we see is merely a very limited effulgence
of the real Sun, the various means with which other
planets achieve their success are mere fragments of the
Sun-God, There is septenary principle inherent in the
operation of the solar rays. The seven koshas or sheaths
of the human being, the seven lokas, or the planes of
existence, the seven planets (including the Sun) all take
their energy and power from the Real Solar Deity.
It is
therefore of prime importance that the strength and the
status of an individual is assessed on the basis of the
power and the disposition of the Sun.
Ifthe Sun is
well disposed in the natal chart, the person concerned, in
spite of difficulties and trials on the path of his pilgrimage would ascend to the heights signified. Otherwise,
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all the well placed planets without the suitable place-;
ment of the Sun would be ineffective.
In such an
assessment, it has to be assumed that the Sun is not
necessarily a material planet: it is primarily concerned
with the Glory of the Supreme, the Primeval Potential, If
it operates on the material, physical plane it would make
the person glorified king, head of the state and so on ;
working on the psychic plane, it would bestow on the
person immense capability of achieving siddies ; on the
spiritual level itwould produce great saints and sages
all beaming with the inner glow of the Sun. It is the
ray of the InnerSun which vivifies the individual and the
level of his operation ; on the expression of the solar
power, the expansion and growth of the individual is
dependent, otherwise other planets might temporarily
give some achievements but not lasting ones. Any
higher achievement in life, "whether it is a physical
achievement of acquiring domain over human beings, or
over the intellectual world or it is merging with the
Divine as evident from I nitiatory rites in Mystery Schools,
all these can be predicted only on the basis of the basic
foundation laid by the Sun.
In everyday life, the importance of the Sun is to
determine the status,—social, official and spiritual—of
the person concerned. When the Sun is in different signs
of the zodiac, the level of the manifestation of the solar
rays in one's life is assessed on that basis. In Aries,
the Sun's rays would be devastating depending on where
the Sun is placed. If it is the sixth house, the enemies
of the person would be completely vanquished, but it is
difficult to assess the possibility of the development of
his latent faculties- In the Eighth House, such a placement may make the person long-lived, but what about
the possibility of acquiring hidden legacies ? Such a
Ascendant, Moon and the Sun
303
powerful Sun in these houses may not be very helpful
for occult achievements unless other relevant combinations are present, but for the destruction of material
obstacles it would be highly helpful. In the Ascendant,
the Sun in Aries could make the individual very glorified,
full of highly spiritual values. His status in life, both
materially and spiritually would be quite high. In the
fifth house, as far children are concerned, a powerful
Sun is not highly beneficial but for intellectual attainments it would be very proficient. The Sun on the
meridian is a special situation under which condition the
I "dividual would always aspire and often be near the
centre of the seat of the power.
For spirituality, the association of the Sun with Ketu
is highly proficient, specially if the real elimination of
the Ego and complete humanitarianism based on the
Vedantic philosophy are desired. Such a person is not
so much fond of rituals, or in spurious philosophy but
he would go to the very root of spiritualism and by
identifying his personal consciousness with the object
of experience, he would perceive the truth or falsehood
of the thing concerned. With Jupiter, this result is not
expected.
Firstly, there is always a possibility that
Jupiter, might be combust, and secondly if it is not
combust, then also it would lead to the destruction
of exoteric philosophy and belief in. the efficacy of
ritualism of religion. Naturally therefore the conjunction
of Sun and Jupiter is not very desirable. A special yoga
occurs if the Sun is in combination with Mercury which
leads to high jntellectualism in the person who could
bring forth surprisingly original ideas and approaches to
various problems of the life. But with Venus, the combination would be destructive to all the happy experiences
of life. The person because of extreme subjectivity and
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identification with the highest divine in man would not
be able to enjoy the physical side of life. But with Mars,
if the latter is not combust, the Sun would be in its
highest element: there would be immense courage and
enthusiasm for the expression of the innermost goodness
and feelings : such man could be a martyr, he could be a
dauntless explorer, he would be able to bear any amount
of trouble and tribulations for achieving any result. But
with the Moon, the Sun is not in very good shape : the
Moon is good to reflect the glory of the Sun, but in
association with it, the Sun will make, the person a
dried heart.
in fact, for assessing the quality of a chart the
Ascendant, Moon and the Sun could enable the astrologer to get to the root of the person's life : the quest of
his soul could be prognosticated on the assessment of
the nature of the Sun ; the quality of his heart and
Buddhi would be known by the placement of the Moon ;
and the general assessment of his material and physical
pilgrimage would depend upon his Ascendant. All these
are very important in the pursuit of self-knowledge and
astrology is useful very much only when the individual
is vitally interested in the deeper aspects of his life. On
the basis of such an understanding he could eradicate
many of his unwanted proclivities and develop the
faculties which are in nascent stage but having the
possibility of mucf\ development in the present incarnation.
JUPITER : THE SUSTAINER
The touch of disappointment which may very often
accompany the benefic effects of Jupiter has generally
been overlooked by many casual students of astrology.
Undoubtedly, this planet has been acclaimed the
greatest benefic of the astrological hierarchy, but empirical results of the Jovian influence when critically
examined does not always sustain the prognostication.
The classical texts have laid considerable importance on
this planet for the welfare and prosperity of humanity,
and the astrologers have habitually been accepting the
dictum almost as a matter of course. One however
discerns some reservations from Dr. B. V. Raman, the
erudite editor of The Astrological Magazine, who despite
his acceptance of this planet as "a first-rate benefic"
has not been oblivious of the streak of encumbrance
caused under its impact. While indicating the influence
of Jupiterian cycles on mundane astrology, Dr. Raman
has on several occasions indicated the devastating
effects of this planet. For example, once Dr. Raman
mentioned that the first and the second Jupiterian cycles
in the history of the United States of America involved
the country in bloody warfare and he also gave several
explanations for such occurrences. The point to ponder
in this connection is not the explanations so much as
the causation of unhappiness under the exceptional
effect of peace-loving, fortune giving Deva Guru, the
preceptor of gods- An understanding of the basic
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influence of Jupiter could reveal the function of Guru of
Gods so as to take the most effective guidance from
this planetary Intelligence.
Generally speaking, everyone expects Jupiter to
bestow happiness when placed under favourable conditions and to ward off difficulties when adverse influences prevail. The best placement of Jupiter is said to
be in the Ninth House and if that happens to be the sign
of Sagittarius, it is even better. It means that the best
influence of Jupiter should be present for the Aries
ascendants, and specially when Jupiter is in the Ninth
House. The Ascendant and the Fifth House are also
considered very favourable placements for this planet.
In the Tenth House, Jupiter has shown very auspicious
results. But, unless one is concerned only with the
superficial results of this pjanet one would discover
certain traits of it even in its benefic positions which
may be very revealing.
The priest of the Devas, the gods, has certainly
considerable impact on arousing spirituality and righteousness in the heart of the native, and under favourable
conjuncture it is prone to confer untold and immeasurable
wealth, renown and power. But to expect such results
under all conditions may be wrong. What is sometimes
found is that the favourable results expected under the
influence of Jupiter are radically different and the native
is put to untold misery. This point is generally not
accepted by common astrologers and they sidetrack the
issue by adducing many special explanations for the
event. In order to make astrology a helpful guide for
the individual's life-course, it is necessary to understand
the basic impulse imparted by Jupiter so that in all cases,
whether it produces wealth and power, or poverty and
mental tension, one could get a feel of what the planet
is trying to do for the native.
Jupiter : The Sustainer
307
Jupiter is mentioned in the Rig Veda by the name of
Brihaspati and Brahmanspati which are synonymous.
These are names of a deity in whom the action of the
worshipper of the gods is personified ; he is the suppliant,
the sacrificer, and the priest who intercedes with
gods on behalf of men and protects mankind against the
wicked. The priesthood of Jupiter has been overplayed.
As the "purohita" or the family priest he is not only
expected to know the family tradition and its social
responsibilities, but also the highest ethics and religious
duties. So the impact of Jupiter must produce the welfare
of the person concerned from the longer standpoint. This
relegates the importance of material welfare and worldly
achievements to an unimportant place. Jupiter is chiefly
guided by the ultimate goal of the person which would
lie in the establishment of some viable linkage with
gods, the spiritual hierarchy, or the celestial Intelligences. The way to this spiritual objective is not always
pleasant and not necessarily through affluence- If the
growing soul needs wealth, status, and renown for its
maturity and disenchantment, Jupiter may bestow these
to itbut when the soul is already matured, the rituals performed under Jupiter would be ofvery limited significance. It is for this reason that the Jovian impact
becomes enigmatic unless the same is related to the
soul's growth.
Under the impact of Jupiter, the religious tendencies
are of the exoteric nature : the individual may read
scriptures, perform long duration poojas, worship, and he
deeply interested in external manifestations of religion.
He would be regularly present at temples and churches,
to him deities are very much personified gods ever ready
to forgive the worshipper and capable of removing all
the impediments from his path. Jupiter is primarily the
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planet concerned with exotericism as a result of which
one surmises that it is linked with.form side of life. The
external world is the domain of Jupiter. And no one
would like to destroy what belongs to it, so Jupiter
should like to maintain and nourish the form side of life.
As a Deva Guru, the preceptor of gods, one should
expect Jupiter to provide the same type of impulses that
the gods are expected to do. It is certainly God's Grace
which can produce every thing, and Jupiter in many
ways is considered the chalice through which the God's
Grace flows to the world, but the primary function of
Jupiter as that of Gods is preservation of the existing
order. Jupiter maintains tradition ; it is extremely resistant to any kind of change; it pays obeisance to the
aged and the learned. The gods also involve themselves
in preserving the order 'created' by Brahma. As a
nourisher, Jupiter would not assist the death of any
person; even if the person has to die under the influence of this planet, such persons would linger on for
a long period before he finally succumbs to death. If
some one has good health, and some other planetary
influence is inclined to create difficulties to it by intro
ducing germs of disease, Jupiter would reinforce health
globules so that the existing health could be maintained.
Ifsome one has already acquired wealth and good position, and some planetary influence tends to unsettle
him, Jupiter would endeavour to protect his affluence
and status. But whether by itself Jupiter could augment
wealth, increase the status, or give rise to renown is a
question on which more critical study is required to be
done.
Being primarily concerned with exoteric knowledge,
Jupiter would fail to satisfy those who having toiled
in religosity for a long period desire to acquire inner
Jupiter : The Sustainer
309
truth of the matter. The allegory of Tara's seduction by
the Moon clearly shows that the disciple of esoteric
religion could not be held in externals for a long time :
he would at the slightest signal from the Buddhi, Inner
Illumination, would be willing to forsake the exoteric
religion. The involvement with externals necessarily leads
to inner disappointment but it could persist only till the
opportunity for esoteric learning does not arise.
A transformation of one's real nature can however be
foretold under the impact of Jupiter. Specially if Jupiter
is powerfully posited in a horoscope, as in Sagittarius,
or Pisces connected with the Ninth House, there is a
strong possibility of the individual radically transforming
his life in the present incarnation itself. The symbology
of Sagittarius representing body of a horse with a human
head points to the transformation of the animal nature
in man to a human quality.
It implied not an expansion of the existing traits but a mutation. This happens
when Jupiter is powerful. Under that impulse an upward
impulse is imparted to the individual. This transformation would involve change in one's psychology and
the resulting adaptation to newer ways of life. Such an
adaptation cantnot be expected to be always very
pleasant. That explains disappointment with Jupiter,
but that also suggests that the benefic planets may give
rise to unpleasant results.
The ancient seers had recognised that the real deity
to whom the obeisance was offered was the power
behind the planet. The Vedasdid not explicitly made the
difference because probably they were assuming that the
people were already praying to the regent of the planet
rather than to the planet itself. This anthropomorphic
appellation becomes quite clear for example when it is
said "He with his seed spreads forth beyond another's
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seed, whomever Brahmnaspati takes for his friend".
With the favour granted by the Regent of the planet,
that is, when the Brahmanspati adds his creative power,
in his seed, to that of the sacrificer, the letter's creative
power increases manifold. The seed in man is capable
of unlimited expansion. Under the Jovian influence this
expansion is luxuriant.
Even when the growth is
intended to be of the type of mutation, radically different
from the exoteric side but enabling the inner faculties
to come forth luxuriantly, the operation is effectively
carried out. Keeping in view the luxuriant growth of
this kind, the latter scriptures gave the name of NitiGhosha to the car of Brahmanspati which was said
to be drawn by eight pale horses. Here the reference
to eight pale horses is to the eight perfections, the
siddhls. These accomplishments are the superhuman
powers of becoming as small as an atom, power of assuming excessive lightness at will, power of obtaining anything at one's will, to develop irresistible will, the power
of increasing one's size according to one's will, power
of superiority, power to subjugate anyone to one's
authority; and the power to control and suppress one's
passions. These accomplishments can be possible, to
some extent, under the influence of Jupiter specially if
the person is born under Cancer Ascendant and Jupiter
is placed in the Sixth House. But, generally speaking,
Jupiter, unless other planetary support is given to it,
would increase the hostility of the people against the
native if it is located in the Sixth House.
Astrologically. Jupiter has tremendous auspicious
power to bestow by its beneficial aspect. In Ascendant,
it is aspecting the fifth, seventh, and the ninth houses
whereby there would be an element of contentment and
a sense of fulfilment. In the Fourth House, the individual
Jupiter : The Sustainer
311
would be very magnanimous and would always consider
his sufferings and troubles of much less importance than
the goodness he can show to others. Jupiter in the Fifth
House is not considered good for progeny but for general
creative and educational activities this placement is very
satisfactory. In the Seventh House, Jupiter makes the
person very sociable and the women are very much fascinated by him, but his marital life is not very idealistic.
Great uneasiness prevails and the personal life of the
person reveals deep rooted disappointment with life.
Outwardly such a person could not be singled out as a
frustrated one, but he would not be considering himself
fortunate though he might even receive legacies and
much wealth. Twelfth House Jupiter is good only far
psychic development; such persons are generally
hankering after the unknown and dreaming of the
possibilities which might have taken place but did not,
or which would take place only in the future. Whatever
house receives the beneficial aspect of Jupiter, that
house in the chart thrives very well.
Among the various combinations that are associated
with Jupiter, one recalls, Gaja Keshan and Adhiyogas
connected with the Moon which are auspicious and
Sakat Toga which is inauspicious, butthe most important
combination relating to Jupiter is Hamsa Yoga. It is one
of the combinations under the special Panchamaha'
purusha yogas. These are formed when any of the five
planets excepting the Sun and the Moon, Mercury, Venus,
Mars, Jupiter or Saturn in power e.g., in exaltation or in
its own sign is placed in a quadrant from the Ascendant
or the Moon. Hamsa Yoga is formed if Jupiter is in a
quadrant identical with its own sign that is Sagittarius
or Pisces, or in Cancer where it gets exalted. This
combination is possible only in respect of common and
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the movable signs, the assumption being that the Ascendant is also counted as a quadrant. Persons born with
this combination have "a red mouth and a prominent
nose ; their legs are well formed, they have the voice and
the phlegm of the swan ; their limbs are fair ; such
persons have a beautiful wife ; their own personality is
very charming and attractive ; they have every comfort of
life at their command ; they are intent on acquiring a
knowledg of sacred scriptures and they are devoted to
meritorious deeds". In short, the persons born under
Hamsa Yoga are special favourites of godsIn conclusion, one can affirm that the vitality of the
person with strong Jupiter posited in a favourable conjuncture is considerably strengthened ; he gets special
nourishment from celestial powers and his health and
prosperity are well protected. Born in Hamsa Yoga, the
person would be very lucky, but in Sakat Yoga there
would be much hardship for him. An important characteristic of Jupiter is that it strengthens the qualities of other
planets, rather than creating the result by itself.
SATURISI : THE RESTRAINER
Saturn is the most powerful malefic planet. Among
the four malefics, namely, the Sun, Mars, Rahu and
Saturn, the role of the last one is unique. Its action
is intensely decisive.
Rahu is malignant with deep
impact in colouring the psyche of the individual. His
entire psychological structure, the samskara as the
Hindus call it, is so much debased that all the spiritual
tendencies are almost annihilated. The sway of materiality becomes outstanding.
This impact is distinctly
different from that of Saturn. The latter may create
misery, helplessness, utter dismay, turn success into
disappointment, gold into dust; nonetheless, the deeprooted spirituality in the sense of unity with One Life
Universal is never abandoned.Mars is malefic in the sense
that its destructive radiation which burns all dross in
life is a direct impact of the planet. Suddenly it destroys.
The benefic influence of this planet by way of bestowing
wealth, status, courage, and magnetic personality cannot
be overlooked. The radiation of Mars penetrates the
physical and the psychological dimensions of the person
leaving almost untouched the higher realms of his being,
ft is basically a profoundly honest planet. The individual
under its impact does not suffer from hypocrisy, deceit,
or play foul. His action is straight and forthright. Saturn
does not act that way. Its impact is deep-rooted. Its
impact is indirectly achieved. Instead of giving courage
and strength, it destroys egotism and l-ness. It makes
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the individual almost helpless. The results Of this planet
are so deceptive and unpredictable that one is not able
to visualise correctly the changes it is going to produce
and the way it is going to act. Even compared to the Sun
among the malefics, Saturn is very different. The inclusion of the Sun among the malefics is for certain special
reasons which are not comparable to any other malefic]
The Sun does not destroy the ego of the individual, but;
it always, whether in a positive or a negative way*
accentuates the personality. The action of the Sun is:]
decisive and the after-effect of it almost secondary. The
Sun is royalty, a planet of status and the planet whosej
influence vivifies the relationship of the individual with
the centre of the being, which is also the centre of the
Universal Life. Saturn acts differently. Its apparent effect:
is secondary whereas the after-effects are much more
lasting.
It does not establish the link with the centre,
the ego, rather it destroys the same making the individual
bereft of all his glory and all his moorings. Thus one
finds that the role of Saturn is not only difficult to
prognosticate but also very indirect and much enduring,
it is indeed the most powerful malefic of the planetaryl
hierarchy.
The ancient seers variously described the characteri
sties of Saturn. Some compared it with Yama. the God
of Death, whereas others described it as the worshipper
of Yama which for the present purpose is oniy a
difference of. superficial nature. Saturn has been related
to wilderness, burial places and even to dilapidated
buildings. Some texts have even related it to the sacrificial fires, remedies for restoring life, and sovereignty
over all. Such peculiarities of the planet do not enable
the student to investigate the basic nature of the
planetary hierarchy, and the spirit energizing this planet.
Saturn : The Restrainer
315
For this purpose, one has to dive deeper in the mythologies. It is said that the birth of Saturn is a mystery and
the descriptions given of it are very elusive. One of the
wives of the Sun finding the consortship to this everactive planet engaged in life-giving process to this
cosmos, very arduous and not finding any relief to herself,
created a may a vie or an illusory replica of herself and
placed it to officiate for her while she herself went for a
holiday. During this period, from the contact of this
shadowy creature with the Mighty Sun was born Saturn
at the time of sunset in the asterism of Revati. Swami
Dayanand is inclined to interpret this asterism, which
finds a place in the Vedas, to mean "wise policy". The
significance of this interpretation cannot be easily
explained unless one considers that the good or the bad
effect of this planet is a 'wise policy' from some inner
consideration. Being connected with Revati which is
the end portion of the signs of the zodiac and the last of
all the 27 asterism, and with Pisces which is a watery
sign representing the feet of the Heavenly Man, the
Ka/a Purusha, Saturn's birth indicates several special
features of deeper predictive significance.
Saturn is said to be a son of the Suna by his illusory
wife Chhaya, meaning 'shadow' which suggests that
the planet represents an interaction of the highest
principle in cosmos as well as in man, and the world of
illusion, shadow or materiality. Even the Greek mythology mentions Kronos, another name of Saturn, as the
youngest son of Uranus (Heaven) and Ge (Earth). Here,
Uranus symbolising the heaven stands for the highest
principle in cosmic manifestation, and Ge, the Earth, as
the most material level of manifestation.
Naturally,
therefore, the effect of Saturn should be the outcome of
the conflict born out of materiality, the shadowy wife of
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the Suq, Chhaya, and the Divine Principle of One Universal Life, the Fohat, the Original Source represented as
Justice, Harmony, Truth, the Life-Essence. During the
period, of Saturn, whether in its malefic aspect or the
benefic effect, the much described turmoil and troubles
of the individuals arise as a result of the churning of these
two polarised forces. The seeming disappointment,failures
and frustrations arise due to the Universal Force of
Harmony and Justice. In the ignorance of the Divine
Laws, one fails to appreciate the benign, long-run, influence of the planet. When the centre of attention of the
individual is directed to material attainments and
material prosperity, power-position-affluence and the
rest of it, Saturn would dissolve all these in order to
arouse the interest of the individual in deeper aspects of
life. Saturn is not interested in disappointment just for
the sake of disappointment; it is result-ward oriented.
The churning takes place in order to make the individual
contemplative, thoughful, so that on the viewless wings
of the thinking principle by concentrating it and directing
the same towards the Original Source, the individual
could set* his feet on the path of righteousness and the
path of withdrawal—the NvrittiMarg.
The tradition of Saturn being born in the asterism of
Revati, the last portion of Pisces, a sign representing the
Great Deep, the Bythos, from which end another vibration
of Manavantric Evolutionary Force begins to radiate finds
its echo even in the Jewish thought. The Messiah seems
to be coming in manifestation "at the conjunction of
Saturn and Jupiter in the sign Pisces". In this sign,
especially along with the most benefic planet Jupiter,
the sting of Saturn is completely neutralised ; his energy
for saving the world from entering the deeper layers of
materiality is absolutely free and well directed. At such
Saturn : The Restrainer
317
a position. Saturn is ready to enter Aries, the sign of its
debilitation suggesting the Messiah as willing to bear
the Cross of Golgotha. Apart from the fact that water is
another name of the Great Deep, the Primordial Waters
of Space or Chaos, it is also related to the celestial
Virgin Mother, or Matter, of the visible universe. The
Twelfth House of the horoscope where the feet of the
Kala Purusha, the Heavenly Man, rest, is also the area
of the World Beyond, the World of the Dead, the Lokas
of Yama. An understanding of these references unveils
a deeper aspect of Saturn : it is never destructive perse.
Being a Messiah, a reference reinforced by the belief
that Saturn's Spirit or Regent is Mikael or Michael, who
is the Christian conqueror of the devil; Kiyum or the
God Kivan worshipped by the Jews in the wilderness ;
and belief among the Occidental occultists that Saturn,
Shiva, and Jehovah were the Same Spirit. Saturn can
never be the energy or radiation destroying the human
individual by creating a sense of "wilderness" in his
psyche. Such great Spiritual Beings or the Celestial
Intelligences, whatever their level of manifestation, exist
to save mankind. They could never pour merciless
cruelty on poor human mortals. After bearing the cross
of Calvary, Jesus ascended the Heaven ; after Shiva
destroyed the Devil (in man), a fresh and purer life
manifests ; on the completion of gruesome torture of
sadesati,
the period of
years during which years
Saturn transits the Twelfth, the First and the Second
Houses from the Moon sign in the natal chart, the individual is given his reward for the endurance when the
planet enters the Third House from the Moon sign. That
is why, it is said that the Lord Shiva although a destroyer
is actually a recreator of all things in perfect wisdom.
The recreative energy released from the suffering caused
318
Solve Your Problems Astrolo0ic»H
by Saturn is for building a new world in perfect wisdom
Every individual having passed the unsettling period of
Saturn knows the soothing reward and tremendoui
energy he inherits for leading a new life. The fire thai
burns the dross to purify the gold cannot be consideret
destructive though in essence it precisely does the sama
It could be compared with the medium of the artists
with their chisel and hammer which carve out the beauti
ful form slumbering within the uncut virgin stone.
Saturn is generally represented as a very old man,
with a sickel in his hand. The Romans thought him
a god of sowing or seedcorn ; Saturn is said to have
offered for sacrifice his only begotten son to his father.
He is also considered as the king of the golden age and
the decrepit old man. Varahamihira described Saturn as
dark in form, black in colour, tamasic in nature (i.e. with
proclivity for inertia in action) being disposed towards,
inactivity, and has assigned to Saturn places where;
rubbish heaps are stored. Saturn according to him, is
related to rags, hillocks, mountains and forests. Similar
descriptions have also been given-by other Indian seers,
all of whom reveal one common and outstanding feature
of the planet, namely, that it stands for endless and
Immovable Duration, without beginning, without end,
beyond time and beyond space. It would be pertinent
to enquire as to the reason for the suffering of the individua t under the impact of the planet of Duration, Timelessness. It is often observed that the effect of Saturn
is so acute and devastating that no amount of propitiation ordinarily mitigates the trouble aroused by Saturn.
The outward agent causing the trouble is just a means,
the real cause lying deep in the past, in the antiquity of
bygone lives and the consequence is the strengthening of
confidence and emergence of the archetype already set
Saturn : The Restrainer
319
out for the individual. The past karmic sins raise their
head under the period of Saturn to be eliminated permanently. Distortions of limbs, loss of money and status,
death of the only son or the most beloved partner, exile
in an unknown foreign land, and seemingly unmerited
ignomy and humiliation are caused by Saturn because in
the time-scale of cosmic manifestation the discordant
notes must be harmonised and the past karmic debts
completely paid off. When such purging of past discordant deeds takes place, the individual has already forgotten the incident but Time has kept a detailed record
of the same to counteract the force thereby generated.
That is why Saturn produces the countervailing forces in
due time. The cycle of birth, growth and destruction
completes the chain of causation. Time knows neither
beginning nor end. The hillocks and mountains symbolise
eternity, where change does not take place. The decrepit
old man is one who has withered and has grown in wisdom. The heap of rubbish is the symbol of the end of
the creation which in fact is like the burial ground where
the rubbish of mortal child is destroyed. All these are
related to Time, Karma, and Infinitude. When the individual action in complete unity, in totality, is exposed to
Eternity, a new and radical transformation takes place in
the individual where egotism, materiality and the sense
of fulfilment vanish like darkness to light. That is one
reason why Saturn is said to eat his own son : materiality born out of illusion is sacrificed in the light of Eternal
Wisdom. For this reason, Saturn gives renunciation,
spirituality, and loneliness in life.
Once Dr. B. V. Raman stated that Saturn in spite of
its being a natural malefic is a sustainer and whatever
developments occur under this planet last for a long
time.1 Such characteristics of Saturn would take the student
to the core of the effect of the planet and it would even
explain why Saturn is considered a "planet of democracy".
That which is ephemeral, transitory, gives rise to birth,
growth, and dissolution, in short, manifestation in Time ; that
which is Timeless lies in the bosom of Yama. Eternity, Great
Deep, where the characteristics of this ephemeral world
would not sustain. There only those elements of the being
are sustained which are of primordial nature. The
hierarchical stratification of the society considered as
aristocracy, oligarchy, and so on, rests in the time dimension
where evolution of the society is taking place. Under
democracy, the differences which arise or are caused by the
time-effect of manifestation are eliminated, and' therefore as
every soul or monad in essence, in its primordial nature, is a
fragment of Divinity, there is no consideration of levels of the
beings there. Every one is the same. It is for this reason that
democracy as it is at present understood, does not have
smooth evolutionary process of unfolding : it could be
effective only in the realm of Yama, where death equalizes
all ; only when karmic differences arising during several
incarnations are completely worked out, the democratic ideal
could bring out the golden kingdom. It is for such abstract
Timeless existence under the sway of Saturn that it is said
that he loved mankind so much that he placed no mortal king
or prince to rule over them but placed "spirits and genies of a
divine nature more excellent than that of man". Only the
spirits and genies are beyond the working of karmic
principles because they have already become a part of
eternal nature. Thus the impact of Saturn even
1. B.V. Raman, The Astrological Magazine, Bangalore, March, 1977.
Saturn : The Restrainer
321
during the mortal existence of an individual, whether
for the particular being or for the society, is to bring out
those qualities of the entity which are of eternal nature.
That is to say that the impact of Saturn is more enduring
than others : Saturn thus may become "a sustainer and
whatever developments occur under his auspices they
last for a long time"; the enduring qualities of the
individual are the qualities of perseverence, fortitude,
courage, endurance etc. The lasting impact of Saturn is
because Saturn is the God of Boundless Time, the
Eternity.
One of. the Pancha Mahapurusha Yoga, namely Sasa
Yoga occurs if Saturn occupies exaltation, moolatrikona
or his own house placed in a quadrant. The person born
in this combination, according to Jataka Pari/atarn, may
be a "king, a minister, or a general haunting woods and
mountains ; he would be cruel hearted, and would even
deceive in his eager pursuit of metallurgy; he is bountiful ; he has wrathful eyes ; he is spirited ; he is loving
and devoted to his mother; he is brave ; he has dark
form ; lives for 70 years. He is a voluptuary and inclined
to play the parmourwith the objects of his guilty love".
One wonders whether these qualities deserve the qualification of greatness ! There is much dross given in this
description though one has to recognise that these are
basic urges which activate every materialitstically
ambitious man ; he wants to acquire money and wealth
even if they are gained by unscrupulous means ; he wants
licentious sex life even at the risk of violating the social
and moral codes of behaviour ; he wants to wander
around the world in a spirit of adventure, and he wants
to be famous.
For these tendencies, when Saturn is
in one of its exceptional combinations, should it be
given such a great significance? What is important
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Solve Your Problems Astrologically
in this combination is that the planet of Timeiessness
completely captivates the core of one's being : Lagna,
that is, the Ascendant which is the core of one's being,
the Fourth House which is emotion, the Seventh House
which stands for sociability and partnership, and the
Tenth House standing for one's Karma in this life, are
so much made "karmaless" under this combination
that it almost becomes an aspect of Kaivalya, the
Ultimate Liberated Stage of which Patanjali's Yoga Sutra
speaks so much ; the Eternal Reality begins to motivate
the individual rather than his being drawn towards the
attractions of worldly existence. Varahamihira has indicated digambara sanyasis, who go around the world
naked, as produced under the influence of Saturn. The
philosophy which repudiates the significance of
materiality, the illusionsor Maya of manifestation, would
not attach any significance to wealth, power, dress,
status, or even knowledge. Naga sanyasis are the highly
evolved occultists who have been assigned the responsibilities for sustaining the fire of True Knowledge and
Wisdom during the period of Manavantric dissolution
and creation. Saturn connected, with Capricorn and
Aquarius is related tothe Dragon of Wisdom which leads
us to think that the true awareness of Reality is possible
when Saturn occupies a quadrant in strength. Probably
that is the reason for assigning such a high significance
to the Pancha Mahapurusha Yogas in the life history of
an incarnating ego.
It is not without significance that almost all ascetic
combinations are caused by special relationship with
Saturn. Ordinarily one should have thought of Jupiter
and the Sun as more powerful in this regard. But in
actual reality, it is not so. Due to the special repercussions whereby the timeiessness of consciousness is
Saturn : The Restrainer
323
aroused in the perceptive principle of the individual,
there is the sowing of the seed for attaining Nirvanic
heights. It is only when the individual has ceased to
sow fresh karmic seeds, good or bad, that he is qualified
to aspire for Liberation. In the process of purging out
the sediments of past karmas and to free the individual
for receiving the pure light of spirituality, one has to
pass through the pangs of sorrow. The allegory that
Saturn killed his only son and ate his own progeny has
the suggestion that the bondage of Karma which arises
as a result of one's action or creativity, which astrologically refers to the Fifth House activity, can be overcome
only under the influence of Saturn. Saturn is not good
for the Fifth House, which implies that this planet does
not very much encourage the formation of fresh karmas,
under Saturn their binding influence on the individual is
minimal.
Powerful association of Saturn with the Fifth House,
Ninth House, Tenth House, the Moon and Ascendant
would be conducive to real asceticism. Inthe case of
Swami Ramakrishns Paramahamsa, Saturn was in the
Ninth House from the Ascendant, the Moon and the Sun
thus completely annihilating the serpent of past karma
from raising its head to engage, him in further bondage.
In the case of Swami Vivekanand, Saturn was in the
Tenth House from the Ascendant, in the Ninth House
from the Sun and it was located with the Moon in Virgo.
Virgo is the sign containing within itself all kinds of
siddhis, accomplishments in yoga, and produces much
sufferings, while Sagittarius qualifies the individual for
transformation of his psychic nature. As such Vivekanand
was born with the mission for asceticism, developing
his spiritual powers, complete stoppage of the activities
of mental involvement with matter and to work for the
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Solve Your Problems Astrologically
destiny of his Soul. Unless the individual consciousness
represented by the Ascendant and the Moon is completely freed from the bondage of time, which is sorrow
and creation, and his nature is made crystalline so that
the external objects are reflected in it without any
distortion, and unless the individual has attained karmalessness signified by the cessation of compulsive actions
of the Fifth, Ninth, and the Tenth House, the spiritual
heights attained by the yogi would be of a lower order.
Only by soaring to the realm of Timelessness, Eternity,
the Kingdom of Yama, the secrets of Life and Death can
be comprehended and the sorrow inherent in the manifested world eliminated.
The way to Supreme Bliss lies through Golgotha.
Only by bearing the cross of sorrow and frustration,
disappointments and failures could one aspire to scale
such glorious heights. The blessings of Saturn lie in
destroying the compulsive forces of past karmas so that
the individual could be free from materialistic bondage
inherent in the act of manifestation.
Because Saturn
does not succumb to any opposition in his endeavours,
he is considered the most powerful malefic, but his
malefic influence is to unveil Truth and Reality, freedom
from illusion, and to liberate the spirit of the individual
into the sphere of Timelessness. This awareness or
wisdom is Symbolised by age and wrinkles on one's
forehead; this freedom of spirit liberates the individual
from social and moral codes of behaviour and class
stratifications ; the universalism gives true asceticism
Whatever the apparent sorrow and frustration, Saturn»;
astrologically, is the agent of the Mighty Liberating
Force which unveils a little of Timelessness and latent
Reality of the Being.
RAHU : THE PLANET OF KARMIC
RETRIBUTION
An old adage that nothing but the good and evil
deeds committed by a human being follow him after his
death like a shadow is truly applicable to Rahu. It is
known as a chhayagraha, a shodowy planet, which in
fact is a subjective planet which must get a material or
objective base for its concretisation. A careful study of
this planet would show how much of the past haunts a
person in his present life.
The importance of Rahu is no less than that of
Ascendant and in almost all significant prognostication
of lasting nature, a reference to Rahu is inevitable. For
this very reason, from the Vedas to Puranas and epics,
this planet has been applauded in glowing terms.
Mention has been made of the physical form of the
planet as if it were a mountain of lamp-black with an
expansive body and a tail, having crown on his head
and a mouth which looked terrible. ShrimadBhagavat
Parana assigned it throat and neck for its dwelling but
also indic'ated that it moved like the lunar mansions, the
nakshatras, but some 10,000 yojanas below the Sun in
space. In the Bhisma Parva of the Mahabharata, the
diameter, circumference and width of Rahu were said to
be 12,000 yojanas, 36,000 yojanas and 6,000 yojanas.
The mythological stories of Rahu devouring the Sun and
the Moon at the time of eclipses also assigned to it more
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Solve Your Problems Astrologically
power than the mighty planets. From these, one could
clearly infer that the ancient seers did not neglect this
shadowy planet like our Western astrologers who do not
take the shadowy planets of Rahu and Ketu into account
for predictive purposes. No one can absolve his past :
whether the good deeds done in the past, or the
mischiefs precipitated at that time could completely
abandon the individual in his present life. Rahu's power
of inflicting its effect is so colossal that even the Sun
and the Moon have to accept their helplessness to this
shadowy planet.
It is indeed very significant that Rahu
is not only for bestowing the mischief but also material
affluence could be expected from this planet. That is
why it is said to have a crown over his head.
All astrologers are aware of the great significance
attached to the Ka/a-Sarpa yoga.
According to this
combination, if all the planets in a chart are hemmed
between Rahu and Ketu, the efficacy of other pfanetary
combinations are considerably reduced. This combination
is a great enigma. But no one so far has ventured to
deny the power of this combination. In essence this
planetary combination suggests that the person in his
past lives had been trying to play with lives of other
people in such a manner that their opportunities which
they should have legitimately and normally enjoyed,
were denied by him and their life was made miserable.
As. a result of this karmic fault, the cosmic plan decrees
that the fate of the same type should befall this precipitator so that he learns the lesson of not denying help
and guidance to others.
Rahu is a portion of Eternity which during the period
of manifestation enables the Divine nector to get
enmessed in matter. The serpent specially when it is
swallowing its own tail is represented as a symbol of
Rahu : The Planet of Karmic Retribution
327
Eternity but in the mythologies when serpent is made
the seat of Vishnu on which he reclines in Kshirasagar 'A
is Eternity rolled out into time dimension, namely past,
present and the future. A portion of -it under Ketu is
forward looking while Rahu is intimately linked with the
past projecting itself into the present. This is one of the
reasons why the afflictions of Rahu are generally the
consequences of past lives. When Rahu is associated
with the Moon, it considerably darkens the qualities of
the luminary and makes it function as a projection of the
past experiences. Some of the past traits of character
that a person carries are expressed as phobias, epilepsy,
maniac depression, suicidal proclivities, apprehension of
sexual inadequacy and a feeling of inferiority. These
characteristics of personal psychological structure resist
medication almost in an imperceptible . manner
are
strongly
linked
with
the
Moon
which
happens to be related in a special way with Rahu. When
such a relationship is noted, it is logical to expect that
the individual would require great sympathetic consideration in showing that the past germ sprouting in the
present psyche should be eliminated with great
diligence. Saturn, Mars and Rahu are all intimately
connected with past karmas,' but the last one shows it
in a special way. The first two present conditions in an
objective manner, something outside the person which
he has inevitably to confront and tackle, whereas the
last one, that is, Rahu being a part of the Eternity makes
the psychological structure of the person itself so much
coloured by the past tendencies that the escape from
them becomes almost impossible. It can be dissolved only
by relegating the compulsions of the sanskaras, in-built
psychological tendencies, completely in the past. It has
been rightly stated that phobias developed in childhood
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Solve Your Problems Astrologically
as a result of past karma, plague one all through life.
Wrong mental habits of previous lives dig deep grooves
in the consciousness of the person that it would be
seemingly impossible for him to get complete hold over
his thinking. This feature of Rahu was indicated in astrological terms as follows: with Rahu-Moon association
in intellectual signs there could be normally a razorsharp intellect but the person would be lacking in the
ability to understand and appreciate other people's
emotions. In earthy signs, Rahu-Moon conjunction or
opposition leads to a tremendous lust for either earning
money or achieving power. In fiery signs there is dissatisfaction with everything and everybody that life
becomes unbearable. These are some of the symptoms
of Rahu carrying the past tendencies in the present day
conditions.
It is very surprising to note that Rahu's capacity to
do harm or to help is considerably diminished when it is
alone. For example, Rahu's influence on the fifth house
is very bad even if it is alone there, but associate it with
Mercury in the fifth house, itwould be almost impossible
to expect a child born to him. Associate Rahu with Sun
in the ninth house and danger to father becomes great.
Rahu is the curse of the past lives and if it is associated
with the good influences flowing from the past, it inevitably diminishes the same, if the curse is added with
other curses which the individual has to bear, it only
increases the intensity of the same.
Rahu is considered as shadow ; chhaya which
devours the Sun and the Moon and makes them ineffective in shedding light which is their natural property.
This characteristic is predominantly evident when we
examine the effect of Rahu in association with several
planets. The Sun and the Moon are incapacitated to a
Rahu : The Planet of Karmic Retribution
329
great extent in association with Rahu. Jupiter in association with Rahu produced Chandalyoga which signifies
the complete pollution of the benefic effects of Jupiter.
In association with Mercury and Venus, Rahu spoils the
pure quality of thinking principle and sometimes even
affects the mind so much that the person may get perverted thoughts. Venus when affected by Rahu will not
enable the normal expression of love and beauty ; many
of the sexual aberrations result from such afflictions. On
the other hand, Rahu finds considerable amount of
affinity with Saturn of which he is said to take the
temperament.
Surprisingly with Mars, in its lower
material aspect, Rahu could be destructive. Rahu and
Mars in the seventh are sure to destroy the marital
happiness and the individual would find it almost
impossible to have the pleasures of a married home.
Rahu is of tamasic vritti. Tamas stands for inertia,
but it also suggests darkness. As a result of this characteristic Rahu is well attuned to providing those things
and circumstances which induce the psyche of the person
towards sloth, indolence, and ease. The condition under
which this sloth is produced, is not so important as the
fact that the afflicted house must show that the individual is considerably attracted towards taking life without
much serious initiative and thought regarding that aspect
which is afflicted by Rahu. If Rahu afflicted the second
house, there could be speech difficulty, but the person
would not seriously consider that as an impediment- In
the fourth house, he may be unsettled about his family
matters; house and such other things may be always
changing, but the individual would not consider such a
loss as very serious. Those whose fifth house destroys
the possibility of children as a result of Rahu's affliction,
they do not feel that as a curse. Thus, the afflictions
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Solve Your Problems Astrologically
of Rahu having affected the mind and the psyche of
the person and inducing him to take pleasure in nonclean aspects of life do not let him feel the pang of this
impurity to the same extent as any other person not
afflicted by it would feel.
Though Rahu under certain conditions bestow
spiritual attainments, it is primarily a planet of material
gains. This creates a. situation which requires special
attention.
In order- to arouse the spiritual feelings,
Rahu at first immerses the person in material affluence.
In case Rahu is in the tenth house there is every possibility
of the individual acquiring much money in life.
Dr. Rajendra Prasad and Dr. Rabindranath Tagore had
Rahu in the tenth house and both of them had abundance
of money but were not able to get themselves immersed
in that. They had money but their heart was not in
money. As a karmic result of past detachment and good
deeds they were given abundance of material affluence
but their destiny made them feel that money.was not
supreme. Wherever Rahu is placed, the pleasures of
that house it would not enable the person to enjoy.
In some cases it could be due to physical inability,
in others due to psychological and family estrictions,
whilsts in many other instances, it is due to the sense of
detachment which makes the person turn away their
mind from the material affluence. In this sense, under
proper conditions. Rahu makes the person look heavenward even when there is plenty of money. The detachment it gives is not necessarily born out of deprivation
but because of some psychological orientation.
Rahu itself is downward looking which implies that
whatever the final result, it would always be concerned
with things of the world. Umbrella, c/roiv/y'sandkingdom
are outstanding symbols of things material. Rahu does
Rahu : The Planet of Karmic Retribution
331
not wish to involve itself in things of culture, sophistication, philosophy. Its chief preoccupation is attainment
of certain results, good or not-so-good but in the realm
of thought. Wherever he is, Rahu would look downward
and associate himself with those who are below his status.
An interesting feature of Rahu is his strong desire
to do things which are not sanctified by well established
legal or social practices. In the marriage he would like
to go outside his social circle, in his profession he would
do things which are non-conventional and considered
not desirable, he would be interested in games and
pastimes which are looked down upon, his creative
activities will be inthe area which is non-respectful. Rahu
takes great delight in acting in a manner which provokes
people and breaks the well established social code ; it
does things surreptitiously, it has intrigues with wicked
females, it has intrigues with unscrupulous diplomates,
it can maintain clandestine links with government
officers. Anything unrespectful, unlawful, not-desirable,
not above board^ahu will take great delight in performing.
In order to know the enigmatic nature of Rahu, one
has to study its ramifications in many unusual dimensions.
Rahu is considered a serpent which by itself is a very
mysterious symbol.
Associated with the serpent fire
which is the seat of immense occult power, Rahu is a
very powerful planet. The effect of Rahu cannot 'be
nullified by the counteraction of any other planet.
Belonging to the same family of Ananta-Nag on which
reclines the Lord Vishnu in his outward manifestativo
function, Rahu is the bestower and support of material
riches. The hidden occult power of this serpent is so
great that whosoever performed meditation on |t, he gets
much enlightenment and the knowledge of the hidden.
It is said that the sage Garg propitiated the Anant-Nag
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Solve Your Problems Astrologically
and got the knowledge of the planets enabling him to
know the past, present and the future of the universe.
Parasara is of the opinion that the exaltation sign
of Rahu is Taurus, his Mool-Trikona Cancer and Virgo his
own sign.
Essential implication of this relationship is
that Rahu is at his best when he is actively engaged in
creative activities for wordly development (Taurus). He
is very happy when he has to link the dizzy heights of
spirituality and dismal depth of materiality (cancer).
Virgo standing for nature's latent powers is said to be
the sign for Rahu in the sense that the planet is most
natural when the individual under its influence is seriously
concerned about developing his inner strength and
deeper understanding of his real Self. Vaidyanath Dikshita
in his treatise Jataka Parijatam has recorded Aquarius as
its Mooia-Trikona sign and Gemini as the sign of exaltation, while maintaining that Virgo is its own sign. Apparently there seems to be some discrepancy between the
two views but a little closer examination would dissolve
the controversy. Gemini is as much a sign of physical
creativity as Taurus with the only difference that the
latter is the potential of creativity whilst the former is
already engaged in the creative functions. Essentially
Rahu is potential, however for the man of the world the
potential has to be articulated to make it meaningfulAqaurius is of water-fattiva ; it is a vehicle for carrying
the water of life in which process the entity is spiritualised. Cancer is the link between the spiritual heights
and material depths for the purpose of uplifting the latter
to the former status. Rahu also has the function of
transforming the materiality of the person in a hard way
to the spirituality of his nature.
For this similarity
between Saturn and Rahu, there is a general statement
that Rahu functions like Saturn. Considered this way.
Rahu : The Planet of Karmic Retribution
333
there is not much difference between the various statements regarding the relationship of Rahu with different
signs of the zodiac.
Rahu is basically a symbol of dissatisfaction. It is
supremely an earthly planet concerned purely with selfish
enjoyment. In seeking his own object of enjoyment, it
pays little heed to the needs, feelings and comforts of
the other party.
From the standpoint of basic urges in
human beings, it is connected with Artha (material
wealth) and Kama (human desire). From these, one
could see that of Rahu at whatever level it operates
would be from the standpoint of the self. During the
course of evolution at times, it becomes necessary to
strengthen the various sheaths in order to gain experience
so that the inner being understands itself.
In this
process, Rahu has an important role to play. It looks
material-ward and as such it has to intensify the urgency
of its own requirements. But being an inevitable part
of Ketu it necessarily arouses a feeling of not wanting
the things and experiences attained. Rahu is not dissatisfaction in the sense that it has the insatiable urge to
indulge, but it arouses the feeling that the desires satisfied in the worldly way do not touch the inner-most
basic urge of the person. Often it is an unspecified
urge, sometimes attempted to be fulfilled by one means,
and at others by another but in all these endeavours,
there is some vague urge chasing and driving the individual to an unknown direction which ultimately may lead
him to spiritual detachment.
It is interesting to note that Rahu is immensely beneficial in Upachaya Houses, that is, in 3rd, 6th, 10th and
11th Houses. This situation produces an enigma. 3rd
and 6th Houses are generally considered bad houses in
the sense that some kind of obstruction arises due to
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Solve Your Problems Astrologically
these houses but from a different standpoint these are
very significant houses. The Thir'd is linked with valour
and courage of the Kala Purusha as a result of which
the manifestation in spite of insurmountable difficulties
takes place.
It is this willing undertaking of arduous
responsibilities that the Kala Purusha is able to fulfil an
important assignment bestowed on Him by the Divine.
Similarly from this house, besides hardships and difficulties, initiative, courage, valour and the capacity to
undertake difficult responsibilities are signified. Rahu is
precisely the planet which invisibly enables the individual
tb discharge the Divine assignment of completing certain
tasks. Whatever other difficulties and hardships the
individual may have to face in life as a result of the
disposition of other planets, if Rahu is in the Third
House, none of them could in any significant manner
hinder the individual from achieving his goal.
The Sixth House is also no less significant. Generally speaking, it signifies enemy, theft, ill-fame and
servitude but deeper implications of this house lead
one to get a glimpse of the hidden powers which could
be tapped for the advantage of the individual. For those
who endeavour to acquire siddhis, or the occult perfections, they have to depend very much upon the
disposition of this house. The planets which are linked
with vital manifestative processes will have significant
effects in this House. Rahu is one such planet. Here
also the effect of Rahu is in clearing the debris which
impede the cosmic purpose to fructify. The will of the
Individual must prevail if Rahu is in the Sixth. It is one
of the most powerful placements for Rahu because here
it is at the acme of its power and importance in the
hierarchy of manifestative agencies.
In 10th and 11th Houses, Rahu is able to bestow to
Rahu : The Planet of Karmic Retribution
335
the individual much material reward. Those who are
interested in their occult progress would not very much
relish the gift of material affluence but the ordinary individuals to whom power, position and material riches
measure the success of life would find this planet helping them very much. Such persons could not be expected
to be scrupulous of the means they employ to gain their
objectives. Often they would be coming in contact with
persons who are not very desirable and are ordinarily
persons of lower category, but by any means they would
be able to get what they wanted.
About Rahu, one could note that the First, Second,
Fourth, Fifth, Seventh, Eighth, Ninth and Twelfth
Houses are not considered very auspicious. These are
the houses which have considerable significance on the
growth and fructification of the good deeds of the individual. There would be general gloom and frustration
if Rahu is in the first house, impeded creative faculties
in the second, unhappy family environment in the fourth,
denial of progeny in the fifth, lack of married life in the
seventh, malignant diseases in the eighth, distorted and
dismal philosophy of life in the ninth and absence of the
pleasure of bed in the twelfth. These are some of the
general effects but the true significance of these denials
will have to be analysed in relation to what they finallylead to.
The association of other pfanets, and the
countervailing forces generated by different planets
overcoming the radiation of Rahu will have to be taken
into account for actual assessment of the effect but
essentially Rahu could be considered as a spiritualising
planet which bestows material riches and comforts in
order to make the individual dissatisfied so that finally
his gare is turned upward.
KETU : THE PLANET OF SPIRITUAL
HUMILIATION
Ketu is inevitably opposed to Rahu which has already
been described as a spiritualising planet. In fact, Rahu and
Ketu are parts of the same unity. Taken together they are
agents for spiritualising the world of manifestation, but the
manner in which they produce the effect is different from each
other. Rahu acts through the physical realm of materiality,
whereas Ketu works through the psychological structure of
the being. Ketu creates turmoil and sets the mind of the
person into deep thinking which finally comes out with certain
enlightening results. Generally speaking, Ketu initiates the
thinking activities with the experience of some dissatisfaction,
at times of the precocious variety. In case Ketu happens to
influence the person at an early age, his hair may turn grey,
with an old-age face, socially left isolated and
psychologically engaged in brooding activities. Ketu must
activate the thinking of the individual to show that his own
efforts are very insignificant in achieving the fruits of the world
and this sense of insignificance makes him feel small which
finally links him to the universal consciousness. Thus he
achieves the moral and spiritual victory rarely possible for an
ordinary human individual In this way, one could discover
streaks of contradictions in Ketu which is not available in
any other planet.
Three outstanding characteristics of Ketu that need
special notice are (i) his greater power than the visible
Ketu : The Planet of Spiritual Humiliation
337
Sun and the visible Moon which are obscured by no
other ray than the shadow of Ketu (along with that of
Rahu), (ii) his immense power over soul represented by
the Sun and the psyche consisting of the triple aspect of
the individual namely mind, heart and emotion represented by the Moon and, (iii) his capacity to induce the
individual towards the path of Liberation which may
lead him to Initiations and such other achievements.
Having the power to influence the psyche and the soul
of the person concerned, Ketu arranges events in such
an order that the consciousness of the man transcends
the material considerations and he approaches the
portals of spirituality and comes nearer the Occult
Hierarchy; he becomes thereby really spiritualised, and
detached.
Rahu and Ketu taken together represent the Serpent
Fire, the occult energy coiled round the base of the
spine which when energised might lead to the unification of the individual consciousness of person with
that of the Universal Deity.
On the differentiation
between two planets, Rahu became the direction, the
head, the urge for attaining this kind of universal unification whilst Ketu became the tail, the coil, the potential
which finally enables the individual to gain the unification.
Being part of a very mystic symbol, it is difficult to
explain the various characteristics of Ketu. Serpent is a
symbol of soul's evolution, it is an emblem of procreation, and it represents the High Initiates of the Occult
Hierarchy. In each of these aspects, Ketu plays an
mportant role. The process by which the soul's libeation from its mortal coil is achieved is signified by this
ihadowy planet.
Ancient scriptures, besides several
>thers, have given it the name of Adrishtaroopas, i.e.
he form of which is invisible, and Sankaram, the God
22
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of Liberation.
The way Ketu operates is actually
invisible In the sense that one cannot know the process
of its operation but the effect is certainly unmistaken
and sure. In the fifth house, the house of creativity,
Ketu does not encourage 'visible' creation in the form of
children, but on the invisible plane, such as philosophic
thought, development of psychic faculties and such
other qualities of the individual, Ketu operates very
effectively.
Whatever strengthens the possibility of
Liberation, Ketu encourages the individual to acquire
that whilst that which makes him involved in the world
of materiality is denied to the person.
it is very suggestive that Ketu has been assigned s
star on its head and has been given a tail as its body
Working behind this symbology is the idea of the greai
splendour contained in this shadowy planet. In the
lowest form of the reptile which has the power tc
degrade even the celestial beings to the world of matte
and in the chain of births and deaths, Ketu has hi;
extension implying that even in our worst levels o
existence Ketu has his sway but is always directec
towards the star at his head. It is a significator of thi
great status among the hierophants who initiated th<
neophytes into secret mysteries of the world and expoun
ded the most abstruse esoteric philosophy to- hi
students. About these mystery religions very little i
known but under the influence of Ketu these mystarie
are revealed directly to the individual. As such, Ketu i
a great teacher as well. Ketu connects the earth an
the sky. But in this linkage is concealed the great suffei
ing the individual may have to undergo in order to reac
the higher levels of knowledge, or the sublime height
of spirituality. Those who try to scale this height coul
have this urge as well as success on this path only whe
Ketu : The Planet of Spiritual Humiliation
339
Ketu is favourably inclined towards him. To such aspirants there will be plenty of trials and tribulations,
sorrows and frustration but the end is the glorious freedom of the open sky and free air. Ketu is the karaka,
the causative force, for religion, pilgrimage,mendicancy,
kapalika (a kind of mendicant carrying a human skull in
his hand symbolising the end of the human existence),
sooth-saying, sublime knowledge,
psychic power,
strange deeds, Saiva School of Philosophy, cave
dwelling, name and fame, ornaments of alloys, diseases
like leprosy, wisdom attained due to suffering, and
Liberation. Each of these qualities of Ketu deserves
deep contemplation in order to discover its true nature,
however, essentially they are all spiritual in character.
Much uncertainty exists regarding the effect of Ketu
in various houses. Actual effect of the planet would
depend upon the disposition of this planet and other
accompanying conditions, but some broad indications
could however be indicated here. The following is a
brief description of what Ketu may do in the twelve
houses.
In the First House, Ketu bestows an unusual aura by
which the individual is distinguished in some way or the
other from other persons. The personality traits of the
individual having Ketu in ascendant would be distinct
carrying the special imprint of his inner uniqueness. At
certain levels of development, it would appear as pride
and at other4 levels it will be the extreme degree of
humility. A queer feature of this situation is that the
individual prospers well in adversity but he cannot enjoy
affluence. There is inner dissatisfaction in him. He
feels that there is a mission for him to fulfil. Such a
person feels that he should be a channel for something
new, something grand and satisfying. Failing to achieve
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his aspirations, he feels dejected, unhappy, exhausted
and often likes committing suicide.
The Second House Ketu gives profound learning
though the course of education may not necessarily be
smooth and uninterrupted. He is ambitious and feels
that he is destined to create a new world for which he is
prepared to give up his personal happiness. The individual will not be affluent. His throat may be affected but
he will feel a sense of mystery in life and an immensity
which overshadows man. Such a man will not be charmed
by wealth and luxury but anything providing enlightenment to him will be highly appreciated.
In the Third House, Ketu gives outstanding courage
which leads him to achieve marvels even in hostile
environment. Such individuals are very active on inner
planes. He can be a formidable rival who can use uncommon deceptive tactics to achieve his goal. He
will be self-reliant, ambitious, perseverent, and capable
of putting enormous effort towards his desired object.
Under such a placement of Ketu, the individual may be
capable of unusual achievements and his glory in the
world of matter as well as in the world of thought could
be substantial. But those who wish to have only glory
should not wish such a placement of Ketu because
even at the height of his glory he would not be interested
in his own personal satisfaction but would be eager to
know whether he has been useful to anyone else.
In the Fourth House, Ketu gives a restless spirit.
The individual feels at home in a new fairy land of his
own ; he can dwell in a world created by himself. Sometimes it is a world full of denizens of the invisible world,
sometimes it is a world conquered by oneself. Imagination of the individual is great and its flight very wide.
Itis immaterial as to what is he ; he may be a doctor.
Kebi : The Planet of Spiritual Humiliation
341
painter, poet or anything else, but he will be a man of
imagination and his uniqueness will be based on his
originality. He would find peace and serenity in the
realm of higher world of imagination and in oneness of
life. As far as material prosperity is concerned, Ketu's
placement in the Fourth House is not helpful, but in the
realm of imagination, its influence is superb. He would
be capable of transmuting his personal love and affection
into universal love and compassion.
Ketu in the Fifth House gives special type of creativity. The individual may have only a few children at all.
but somehow Or the other his creativity in the realm of
matter or spirit would be enormous. This would give him
great pleasure, may be affluence as well. When Ketu is
posited in the Fifth House, great occultists are born,
some of whom may see the future like an open book.
But, it is not possible to have that level of occultists
always. In such circumstances, the individual may have
perverted intellect capable of great argumentative capacity and thereby inducing and encouraging others to
non-conventional activities, not always approved by the
authorities.
Generally speaking, the individual with
Ketu in the Fifth House wants to build a new social
order.
Intense spirituality arises due to Ketu in the Sixth
House. Such individuals could go to the very root of
the cosmic power. They could fathom the utmost limit
otthe very edge of the cosmic veil. They are capable of
great spiritual upliftment; they may be Initiated in
various Mystery Schools. The Great Lord Buddha was
bom with Ketu in his Sixth House which happened to be
Sagittarius and was aspected by Jupiter from his Tenth
House. But, if Ketu functions on lower levels, it is
capable of making the person fanatic and dictatorial.
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The Moghul Emperor Aurangzeb is an example of such a
Ketu : he had Aquarius ascendant, but Ketu was powerfully aspected by the third aspect of Saturn from his
Fourth House where the Moon was also posited. The
fanaticism and his religious bigotism are well known.
The Seventh House is not a good house for the
placement of Ketu. In this position Rahu becomes placed
in the Ascendant which by no means is a very desirable
situation particularly for material comfort and conveniences. But Ketu in the Seventh House is worse. It
makes the individual incapable of establishing any firm
relationship with any individual ; the marital life of the
person becomes unfortunate. The instability is so great
that the adjustment problem between the partners
becomes difficult ; Ketu in the Seventh House often
makes the partners intolerant. Sex life of the person
concerned, whether the male or the female, is not of a
moral order, and the person fails to discipline his or her
biological urges which become more unmanageable
because of psychological stress.
In the Eighth House, Ketu creates unusual unhappiness. The impact of this placement is unpredictable.
Generally speaking, this situation may lead to sexual
perversions and much secret alliances but in favourable
situations when the true nature of Ketu is able to
operate, it may bestow much occult power, revelations
of many occult truths, and immense capability of drawing
upon the hidden powers of nature. Such persons can
make their imprint on the human society in a significant
way.
Ketu in the Ninth House will always make the man
attain a position at the helm of affairs particularly in the
field of religion, philosophy and spirituality. By itself,
Kelu : The Planet of Spiritual Humiliation
343
Ketu will be concerned with intensity of thought concerning the humanity and their betterment, but whether
it would be merely philosophical and theoretical or it
would be deeply religious full of compassion and milk of
human kindness depends upon other influences being
exercised on it. Under this combination, the individuals
concerned are able to acquire an extensive expanse
of non-traditional view on life. Such persons may even
be supported and assisted by loyal friends and disciples,
it is a stage in life when there is some marked change in
the psyche inducing the individual to move from materialism to spirituality.
Ketu in the Tenth House makes the individual suffer
for the actions of his past life. He endures much hardship ; he has to work harder than the rest of his fellows
but he does not receive commensurate rewards by way
of worldly position and status. Such persons often work
for an ideal and even die for an ideal.
The Eleventh House is the house of illusion, Maya.
Here, Ketu gives a life of disillusionment and the person
suffers from poverty, chastity, and austerity. In return
he sometimes gets the privilege of discipleship of some
great beings which completely revolutionises his life and
he achieves the ideal of renunciation.
His worldly
bondage is thereby considerably reduced.
The Twelfth House Ketu gives austerity and worldly
dissatisfaction but in the end there is a possibility of
his getting redemption, Liberation. This is the best
house for the planet where its spiritual influence is the
most satisfying and the individual enjoys lasting peace
and security in the after-death world.
To sum up, one can see that Ketu is a highly occult
planet whose whole endeavour is to spiritualise theindividual in very many ways. It provides the vehicle
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necessary for the spiritual downpour of divine energy. It
enables the individual to attain closer relationship with
occult mystery schools which may ultimately enable him
to enter higher levels of Initiation. How this training is
imparted is mysteriously connected with the placement
of this planet in different signs of the zodiac and in the
different houses in a horoscope.
DEBILITATION CANCELLATION RAJAYOGA
(Neechabhanga Rajayoga)
Neechabhanga Rajayoga based on the cancellation
of debilitation of planets is one of the most enigmatic
kingly combinations whose efficacy has been widely
acknowledged but the rationale of the same has not yet
been thoroughly investigated.
The yoga has been
variously described. Generally speaking, it has been said
to occur when a planet occupies his debilitation position,
and (a) if the lord of the debilitation sign, or the lord of
its exaltation sign, that is the seventh sign from where
it is posited, occupies a quadrant position from the
ascendant or the Moon, or (b) if the lord of that debilitation sign occupies its own house or the sign of its
exaltation, or a quadrant, or (c) if the lord of that debilitation sign aspects the debilited planet. As a result of
this combination, the person having the said yoga would
be highly venerated and would be very religious minded.
This ready and rough summary giving in essence the gist
of various descriptions g'iven in different text books may
serve as a rule of the thumb, but for any investigative
study one will have to go deeper.
The classical texts are not very unanimous regarding
the different requirements for the applicability of this
yoga. Jataka Parijata gives a combination in its chapter
on Rajayoga which states that "if at a birth a planet be
in its depression and if the lord of the sign occupied by
the same or the lord of its exaltation s*gn be in a
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quadrant (kendra) position in respect of the Moon's
place or the ascendant, the person born will be a king
and ajust ruler". The actual translation of Sanskrit could
also imply that the king under this combination could be
religious and a kind emperor. This interpretation of
the text should suggest that a king with this combination could be an overlord haying sway over several
other kings and he himself would be of religious
temperament. In the following sloka itself, the author
gives another interesting combination which is quite
relevant in case one desires to examine the matter in
detail.
The sloka states that "if the lord of the
Navamsa occupied by a depressed planet at a birth
be in a kendra (quadrant) or trine position and if the
ascendant be a moveable sign or if the lord of the ascendant be in a Navamsa owned by a moveable sign, the
person will be a king or will possess great power'".
Such a sloka occurs even in Saravali. From these two
slokas, one infers that the planet in depression does not
remain such an inauspicious planet, if certain counterbalancing conditions prevail.
Mantreswara has given a much more elaborate
description of Neechabhanga Raja yoga and brought out
certain combinations which are not ordinarily considered
as such. Their inclusion in this category however brings
out some significant characteristics of this yoga. He
states that "if at a birth, a planet is in its depression and
if the lord of that sign or that of the planet's exaltation
sign is in a kendra (quadrant) position with respect to
the Moon's place or the ascendant, the person born will
be a king and a just ruler". This sloka in Phaladeepika is
identical with that in Jataka Parijata and the effect also
is stated the same, namely, dharmic and chakravarti
about which-reference has already been made earlier. But
Debilitation Cancellation Rajayoga
347
here the text has suggested the possibility of including
the lord of the sign where the planet is depressed also in
the category of planets causing the yoga.
Mantreswara
further details that the yoga occurs when the planet is
in depression, if the lord of that depression sign and the
lord of the planet's exaltation sign are in kendra position
mutually; the combination will produce a king who will
become an emperor respected by all other kings. One
has to note here that the causation of this yoga is attributed to the lords of the depression and the exaltation
signs being in mutually central position as distinguished
from being like that in relation to the ascendant or the
Moon position. The effect is also slightly different
though not in any significant manner. The famous
author further states that a planet in depression but
aspected by the lord of that sign should make the person
a ruler of the earth and famous, but goes on further to
suggest that there was uncertainty about the person
becoming a foremost king unless the depressed planet
was in an auspicious house, that is, in a house other
than sixth, eighth, or the twelfth. This rider has added
another significant condition^ The causation of the
combination is greatly vitiated by a depressed planet
occupying an inauspicious house. From this one should
conclude that the benefic effect of this yoga should be
expected only when the depression does not occur In
the sixth, eighth or the twelfth sign. This is a condition
requiring emphasis.
Mantreswara gives two other conditions. He states
them to be (a) a planet occupying its depression sign
but its or the lord of the planet's exaltation sign being in a
kendra position in relation to the ascendant or the lunar
position, (b) a planet being in depression but the lord of
its depression sign as well as that of the planet's
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exaltation sign, or at least one of them being in a kendra.
As a result of these conditions, the learned author states
that the native could be an emperor, endowed with full
riches, virtually disposed, respected by other kings,
mighty, famous, and affluent ; in the latter combination
the emperor thus produced would'be saluted by other
kings as well.
These elaborate conditions suggest that the Neechabhanga Rajayoga as is generally understood is only one
aspect of the various types of auspicious yogas associated with depressed planets. Synthesizing the various
combinations indicated above, Sri Subrahmanya Sastri
summarised the five types of Neechabhanga Rajayoga
to be as follows :
(i) The lord of the depression sign or the planet that
is exalted in that sign is in a kendra position
from the ascendant or the Moon,
(ii) the lord of the depression sign and the lord of
the exaltation sign of the depressed planet are
mutually in kendra position,
(iii) the planet in depression is aspected by the lord
of that sign,
(iv) the lord of the depression sign or the lord of the
exaltation sign of the depressed planet is in
/cenc/ra from the ascendant or the Moon, and
(v) the planet in depression is in kendra in respect
to the ascendant or the Moon.
From these, one could find that the Neechabhanga
Rajayoga is necessarily a combination relating the
depressed planet to the lords of that sign in which the
planet is depressed, and the lord of the sign Seventh
from it (that is, the lord of its exaltation sign) and their
placements radiating benefic rays to the ascendant, the
Moon or to the depressed planet itself. This is the
Debilitation Cancellation Rajayoga
349
essential or the root condition giving the effect signified
by the combination. One conclusion to be deduced
from it is that a planet in depression by itself is not so
bad in case it gets significant counterbalancing radiations. The most significant counterbalancing radiation
comes from the planets posited in the Seventh sign from
itself, or from the lord of the Seventh sign from itself, or
from the lord of the sign of depression itself, and these
planets should have auspicious positions connected with
the ascendant, the Moon, or the sign of depression
itself.
Applying this principle of Neechabhanga Rajayoga,
one could see that all planets, are not equally affected
by this combination. For example. Mars and Jupiter in
depression do not require any special conditions according to the tenets of this yoga to produce Neechabhanga.
In the case of Jupiter being in the depression sign, the
planet had to be in Capricorn as a result of which the
lord of Cancer being the Moon would always be in
kendra from itself. Similarly, Mars in depression being
in Cancer requires the Moon to be in kendra from itself.
These cannot be considerd as coveted combinations.
The very fact that Jupiter is depressed in a chart should
enable materiality to grow having some amount of
religious aroma around that activity and acquisition.
Similarly, depression of Mars spoils its higher qualities
engrossing the planet in its earthly nature.
Let us take the case of the Sun and the Moon. The
Sun depressed in Libra should require Mars and/or Venus
to be favourably posited in relation to ascendant and/or
the Moon. The very fact that the Sun has been in
depression suggests that the moral fibre of the person is
loose and his will-power greatly reduced. To compensate these, the great valour and ambition of Mars could
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be effective in some manner. The arrogance and wickedness of the depressed Sun could glso be reduced if Venus
is in exaltation or in its auspicious nature which Could
affect the very, being of the person or his psyche. Under
conditions of depression, the Moon would be in Scorpio.
Some of the effects of this placement has been stated
to be "immoral, obstinate, unhappy, agitated, sterility,
abortion, malicious, cruel". In case Mars is in centre in
relation to the Moon, it would not be directly aspecting
the Moon only when it is located Fourth from it but in
that case also it shall impart considerable strength to it.
In case Venus is in the stipulated position with the
Moon, the adverse effect of the Moon, could be greatly
reduced.
In this manner one finds that the counterbalancing of the malefic influences of the depressed
planet could be attributed to be the main basis of the
special effects oiNeechabhanga Rajayoga.
In the case of Mercury, its depression sign is Pisces
but it lords over its exaltation sign Virgo as well. So a
favourable disposition of Jupiter in relation to the Moon
should bestow the required yoga but in that case there is
strong possibility ol Gajakesari Yoga being present. In
case of Venus being in depression, one has to take note
of the fact that Jupiter and Mercury could provide the
countervailing radiations. Venus in Virgo bestows the
qualities of "petty-mindedness, licentious and unscrupulous disposition, unhappy, and illicit love".
Such
narrowness of disposition could be removed by favourable disposition of Jupiter and Mercury.
The most serious complication arises from Saturn.
Here also the planet in depression requires favourable;
support from Venus and Mars.
When Saturn is in
depression, that is in Aries, it is said to produce such
men who are "idiotic, wanderer, insincere, peevish,
Debillitation Cancellation Rajayoga
351
resentful, cruel, fraudulent, immoral, boastful, quarrelsome, gloomy, mischievous, perverse, and of misunderstanding nature". These suggest that the nature of the
person under Saturn's depression could be crude lacking
any refinement. Such a nature could be modified only
with some benefic influence. Venus in favourable disposition could provide the qualities of refinement in
nature and Mars, the radiation to dispel gloom and
depression. In these cases also, the benafic effect flows
from the counterbalancing radiations.
The above examples show that NeechabhangaRajaYoga is a short-cut method of indicating the effects of
certain combinations producing special conditions. As
a result of this suggestion, one may very legitimately
enquire whether the depression of a planet in a particular
house/bhava is of any special significance. In case the
depression occurs in the Eighth House tenanted by Mars
implying Sagittarius as the ascendant, and if the Moon
is in Capricorn and Saturn in Libra, can this combination
be as effective as depressed Venus in the Eighth House
with Jupiter in the Sxth House and the Moon in the
Twelfth House? The mutual aspect of Saturn and Mars
in the former case having full aspect of Saturn on the
ascendant could never be considered a good combination
in spite of the fact that- Neechabhanga Rajayoga is
technically present.
Even if Venus is debilitated in the
Twelfth House and the ascendant is Libra where the
Moon and the Sun are placed together, while Venus and
Mercury in close association are in the Twelfth House,
and Jupiter in debilitation is in the Fourth House, one
begins to wonder whether the combination could be
considered really good. In the case of Venus being
placed in the Eighth House in debilitation with Jupiter
in the Fifth House and the Moon in the Eleventh House
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there is technically Neechabhanga Rajayoga but the
result in the two cases would be different. In both these
cases, there may be considerable amount of wealth, but
it leaves many things to be desired. So it is true that
the debilitation of Venus being counterbalanced would
restore much of the shortcomings with regard to material
affluence but there are other colourings which would
depend upon the nature and placement of the counterbalancing planets.
If one examines some important charts having this
combination of affluence one may begin to see the
enigmatic character of this yoga. In Notable Horoscopes,
B. V. Raman gives a chart without giving the identification details of the person, in which case Capricorn is
the ascendant, Rahu and Saturn are in Aries, the Moon
in Virgo and in Libra are placed the rest of the six
planets namely, the Sun, Jupiter, Mercury, Ketu, Mars
and Venus.
In this chart, Saturn in debilitation in
the Fourth House in Aries and Venus in Libra in the Tenth
House (weekly) fulfilling the necessary conditions for
Neechabhanga combination should give affluence to the
person concerned. Again, the Sun is debilitated in Libra
in the Tenth House whilst Mars, the lord of the sign of
Saturn's debilitation as well as the lord of the Sun's
exaltation, both, is in centre (kendra) position from the
ascendant. Thus, Neechabhanga Rajayoga is fully
applicable in this case. But, the native had suffered
poverty, low social position and mental frustration. The
chart has sufficient evidence for such frustrations ; the
presence of this kingly combination of Neechabhanga
has failed to bestow affluence to him. If this kingly
combination which has been so highly spoken of in
classical texts depends for its fructification on other
accompanying conditions which have not been clearly
Debilitation Cancellation Rajayoga
353
spelt out, the students must take note of this lacuna
very clearly.
In another chart of a person born in New Delhi on
23/24 October 1954 at 2-30 a.m. the Neechabhanga
Raja yoga is very explicit as it is seen from the planetary
positions : Ascendant Leo, the Moon in Virgo, Mercury,
Saturn and the Sun in Libra, Venus in Scorpio, Rahu in
Sagittarius, and Mars in its exaltation sign Capricorn
whilst Jupiter is in Cancer. In this chart, Jupiter is
exalted and so is Mars, but the Sun, the ascendant lord,
however is debilitated in the Third House, which incidentally is said to be a good house for the Sun. Libra
also contains Saturn in exaltation but it is placed with
the Sun in debilitation. The Lord of Libra, that is Venus
being in Scorpio is in central position in respect of the
ascendant. The native had the Sun main period at the
time of birth, and the period of Mars has passed without
any significant improvement in his material welfare. In
this case one hoped that the Jupiterian influence might
raise his material status, otherwise this kingly combination may not be of much use.
In this case what one
can conclude is that depression of a planet does not
necessarily destroy the house in which it is posited. If
the combination is fulfilled, then the malefic effect of
the debilitated planet is nullified. In this manner, the
combination refers more to the nullification of the evil,
rather than fructification of the positive good.
The above conclusion is strengthened if we examine
another chart which is as follows : Ascendant Scorpio,
Mars in Ascendant ; Jupiter in Aquarius, the Moon and
Rahu in Pisces ; Saturn and Ketu in Virgo ; the Sun,
mercury and Venus in Libra, where the Sun is debilitated
whilst the lord of its exaltation sign is in ascendant
itself and in strength. In this case the Sun is debilitated
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Solve Your Problems Astrologically
in the Twelfth House whilst Mars,the ruler of the Sixth
House and ascendrmt as well is in Ascendant itself thus
fulfilling the condition for this yoga.
The effect of
this combination may be noticeabje by the fact that the
native has got a good central government service though
that could even be explained by the fact that the Tenth
House lord the Sun is having the full aspect of Jupiter,
the lord of the Fifth House and the Sun being associated
with Mercury and Venus, the»two important benefics.
Nonetheless, the popular belief that Neechabhanga Raja
yoga is a combination far outstanding and astounding
wealth and money is not adequately justified in this case
also. All the affluent acquisitions of this native could
be explained by other combinations. !n such a case, it
becomes irrelevant to. give undue importance to this
kingly combination. One thing however to be noted in
the present case is that the native has initiative which
ordinarily should have been absent due to the debilitation of the Sun and itcan be explained by the counterbalancing impetus given by the presence of Mars in the
ascendant. The effect of this kingly combination can
very legitimately be considered merely as counter
balancing factor rather than associating it with kingship;
unless by that word the self-generated egotistic feeling
is suggested but in that case it should be considered
the effect of the Sun rather than of any othe conditionLet us consider the possibility of Neechabhangsi'.
Rajayoga resulting from the debilitation of the Moon. In
this context, one could examine the following combination. Ascendant Aries with the Sun, Mercury and
Venus in this sign ; Ketu in Taurus, Mars in Leo, the
Moon and Rahu in Scorpio the sign of the Moon'
debilitation, Jupiter in Sagittarius along with Saturn
This chart belongs to a government official who rose
Debilitation Cancellation Rajayoga
355
from an ordinary position to a very affluent condition
finally ending with an United Nations' assignment. In this
chart, the debilitation of the Moon is counterbalanced
by Venus, the lord of the Second and the Seventh
Houses placed with the lord of the Fifth House in ascendant itself and that also in association with the Sun
which is posited there in its exaltation sign. In this
case. Mars also considerably strengthened the horoscope. Temperamentally the debilitation of the Moon
has caused much personal dissatisfaction to the native
but Mars the lord of the Moon's debilitation sign posited
in kendra from it has given considerable positive creativity
to the native.
Debilitation of the Moon with Neechabhanga Rajayoga by the quadrant position of Venus in relation to
the ascendant is evident even in the case of Albert
Einstein. In his chart, Gemini is the ascendant, Ketu is
in Cancer, the Moon in Scorpio, Mars and Rahu in
Capricorn, Jupiter in Aquarius, and in Pisces there are
the Sun, Mercury, Venus and Saturn. Commenting upon
this chart, the erudite Indian astrologer Dr. B. V. Raman
once mentioned that "Lagnadhipati, that is the lord of
the Ascendant subject to Neechabhanga in the Tenth
House by Venus who in turn has caused Malavya Yoga,
(the yoga formed by the exaltation or ownership of a
quadrant position by Venus) clearly reveals that Einstein
was undoubtedly one of the greatest intellect mankjnd has
ever produced". Einstein never showed the effects of the
debilitation of the Moon but in his psyche the exaltation
of Venus was very prominent.
Furthermore, it is said
that Venus in Pisces gives "wit, tact, learning, popularity, righteousness, ingenuity, modesty, refineness,
power, respect, and pleasure seeking". The Neechabhanga has been able to eliminate some of the adverse
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Solve Your Problems Astrologically
effects caused by the Sixth placement of the Moon but
besides counterbalancing the adverse effects of the
Moon's debilitation, other qualities of Einstein could be
explained on account of the presence of several other
auspicious combinations.
From the above, one is inclined to infer that Neechabhanga Rajayoga need not be rated as high as to provide
the very basis of kingship or even much wealth and
affluence. Such conditions in life require many other
auspicious combinations to exist. The primary role of
this Yoga is in counterbalancing the adverse effects of
the debilitated planet. In doing so, the nature of the
planets affected by the combination and the houses of
their placements are important. The technical effect as
stated in the classical text-books should only be taken
to mean that the student should be careful in assessing
the effect of debilitated planets. The term ' chakravarti
nripa' that is, over-lord, should only imply that under
suitable conditions this combination is likely to give
much benefic effect by eliminating the adverse effects of
the debilitation.
An important aspect of astrology is the calculation
of timing for the occurrence of an event. The Neechabhanga Rajayoga is the result of several combinations of
different planets. In such a case, it becomes difficult to
specify the particular planet causing the yoga and as
such it becomes difficult to maintain that a specific
result may follow under the influence of a predetermined
planet so that during the main or the sub-period of that
planet the resulting event could be predicted. The planet
depressed in the chart is one of the planets forming
importantly the yoga under consideration ; it cannot
be considered or conclusively affirmed that its adverse
nature is completely eliminated. The counterbalancing
Debilitation Cancellation Rajayoga
357
radiation occurs as a result of kendra or quadrant
position of different planets according to their position
in relation to the ascendant or the Moon. The nature of
the planets counterbalancing the effect of the debilitated
planet also enters in an important manner in deciding
the effect. The combinations taking place in relation to
the Moon should give rise to a different result than those
occurring in relation to the ascendant. The classical
text books are silent about these points.
Empirical
researches have not so far been very enlightening.
For
these reasons, one feels inclined as not to assign a
tremendously high position to this combination : it is
merely an indicator of the depressed planet getting radically modified in case the radiations of counterbalancing
planets are adequate to overcome the effects produced
by the debilitation. To expect the native to obtain the
position of kingship or even a high status in life without
taking other factors into account may be unrealistic.
SAKATA YOGA
Sixth-Eighth Relationship between
Moon and Jupiter
Sakata Yoga has been variously described in astrological treatises.
According to Varahamihira. Sakata
Yoga signifies the placement of all planets in the First
and the Seventh-Houses, as a result of which the person
concerned will gain his livelihood by driving a cart, will
be sickly and cursed with a bad wife. In Jataka Parijatam
Sakata Yoga is stated to occur when Jupiter occupies
the Sixth or the Eighth Bhava from the Moon elsewhere
than in the quadrant in respect to the Ascendant. It
further states that the person born in the Sakata Yoga
even if he is from a royal family, becomes indigent and
in consequence of the trouble and fatigue falling to his
lot, he is always distressed and becomes an object of
aversion to the king. Mantreswara in Phaladeepika has
mentioned that the Moon in the 12th, 8th, or 6th from
Jupiter causes Sakata, but if the Moon be in a quadrant
from the Ascendant, there is no Sakata. He indicates
that the person born in the Sakata Yoga will often
become unfortunate and may again regain what he once
lost. He will be very ordinary and insignificant man in
the world. He will attain much mental grief that is
inevitable and will be exceedingly unhappy. Another
text indicates that the person afflicted by Sakata Yoga
will have decline in his fortune but he will again
graciously retrieve his entire fortune ; he will be very
Sakata Yoga
359
renowned but shunned, will take refuge in sinful acts
and would be intensely unhappy. The various authorities
have laid down different criteria for the affliction of the
Sakata Yoga. Summarising the various features of this
Yoga, Dr. B. V. Raman defined the Yoga as the Moon in
the Twelfth, Sixth, or Eighth from Jupiter as a result of
which the native loses fortune but may regain it. The
native will be ordinary and insignificant ; he will suffer
from poverty, privation and misery. He will be stubborn
and hated by relatives. Commenting on this Yoga, Dr.
Raman remarked that there was difference of opinion as
regards the definition of this Yoga. The great Parasara
and Varahamihira say that when all the planets are in the
First and Seventh, Sakata is caused. But Dr. Raman has
cited some eminent astrologers as expressing their doubts
with regard to this definition, specially the rationale of
the planets in the Seventh not being very clear. On the
contrary the definition limiting the placement of the
Moon to the Twelfth, Sixth or the Eighth from Jupiter
seemed logical and reasonable in as much as the Yoga
was generated by the Moon occupying the three
Dusthanas or evil houses from the greatest benefic
Jupiter thus obstructing the free flow of fortuneBut
this approach to Sakata Yoga has some limitations which
will be seen later on.
Essentially, the Sakata Yoga is a relationship
between Jupiter and the Moon. When these two planets
are situated as sixth-eighth to each other, the Sakata
Yoga takes place. When one of the planets atleast is
exalted or is in its own sign, the intensity of the
affliction is greatly reduced. The placement of any of
these planets in a quadrant, that is, in any of the central
houses namely the first, fourth, seventh, or the tenth
nullifies the affliction. This placement is said to absolve
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Solve Your Problems Astrologically
the planets from their malefic effects. Such Controversial
statements one may find at various places but the
important point for pondering in this connection is the
possibility of nullifying any planetary effect at all, or to
accept that the combined influence of several forces
will affect the individual in a radically different way.
One should, at the very beginning, recognise that
the sixth-eighth position of the Moon from Jupiter is not
a very uncommon position. The very fact that the Moon
traverses all the signs of the zodiac during the course of
its monthly sojourn atleast once suggests that for about
five to seven days in the month, the Moon couid easily
form the combination considered under the SakataYoga.
Therefore, roughly speaking, atleast one-fifth of the
humanity must suffer from it. From this, one is liable to
infer that such a common place combination need not be
very important or exceptional to take a note of, or it may
be merely highlighting certain universal tendencies under
which the humanity evolves. Whatever the philosophical
implications of the combination, we shall begin by
considering some of the implications of the yoga.
One of the considerations relating to this yoga is
that the combination affects more like a 'general influence' affecting the entire life of the person showing some
inherent inbuilt feature of the person's psychological and
physiological constitution rather than merely the mere
bestowal of any special misery, indigence, loss of
prestige, humiliation or fall from grace. Sakata yoga
could therefore be taken as a general precondition for
the prognostication of the welfare of the person. The
possibility of disgraceful or the so-called unlucky events
occurring in any one's life may be related to several
factors and not only to one. As far as SakataYoga is
concerned, there may be a feeling of occasional
Sakata Yoga
361
experience of physical or psychological vitality being
sapped out. As this combination is found to be present in
many eminent persons like Jawaharlal Nehru, the Nizam of
Hyderabad, Sri Aurobindo, Shivaji the Great, it should
be reasonable to infer that the combination does not
necessarily mar the horoscope in every way. The presence
of Sakata Yoga does not necessarily mar the supreme
excellence or otherwise of the horoscope, rather it adds
one more dimension to it which should be taken into
account while studying the nature of various planets in
relation to the life of the person concerned.
While considering the impact of Sakata Yoga, it is
useful to recall that the Moon is closely connected with
this combination and so is Jupiter, both of which have
been assigned special significance in exoteric as well as
in esoteric philosophy. The Moon represents the Great
Passive Principle of the universe, which ultimately in
association with Maya, the Great Creative Illusion,
enabled the cosmic ideation to take place. It is either
the seat of the Primordial Matter or is the Primordial
Matter itself depending upon the level at which this
planet, or the deity represented by this planet is considered. The Moon is considered both the efficient and
the material cause of the visible universe, the essence
from which all created things are produced and into
which they will at one stage of the manifestation of the
solar system, be absorbed. As far as the life of the
individual is concerned, the Moon is considered very
vital, significant next only to the Ascendant. The seed
for the development of various talents, as well as the
possibility for attaining material and spiritual heights
must be contained in the Moon if the possibility has any
chance for its fructification.
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Solve Your Problems Astrologically
In Uttar Kala m rita, mention has been made, besides
other aspects of the Moon, to relate this planet to
Buddhi (intelligence), Nidra (sleep),
Stri (Female),
Lavana (Salt), Madhu Prasad (Sweet Blessings, or
Honey), and Minadyajalaja (Fish and other water-born
creatures). From these, the discerning students may
visualise the Moon as having close association with the
Passive Creative Principle (Buddhi), but it may be in its
latency as suggested by the word Nidra (Sleep) which
is itself a passive state of the individual Females also
. represent the same kind of Passive Principle. Salt is a
very esoteric symbology ; it can merge itself completely
and be invisibly assimilated in water (an active principle
of life), yet it would preserve its special quality (of
saltiness) so that under suitable conditions (e.g. after
evaporation of water as a result of heat), it can revive
its pristine nature. The Moon was known to the ancient seers as the main source of man's life which represented the efficient and the material cause of his manifestation. The creative qualities of man namely the
Buddhi, the field where such possibilities can fructify
(Stri), the special features of man, ./.e, his individuality
(Lavana), the sweetness experienced by great mendicants and Higher Beings (Madhu Prasad), and the various
material attainments and auspicious results of man's
efforts (Minadyajalaja) are very rightfully ascribed to
the Moon. Any affliction of this planet would certainly
disturb the individual's physico-psychological balance.
The Moon, the Mind, is in fact, the crystallization
of that principle in man which is, on higher planes,
represented by the Sun. The Moon is the reflection of
the Sun. Whatever the nature of the Moon, it is primarily
a shadow, and it has no reality in the sense the Sun is so
Atma in man, represented by the Sun, is an undecaying,
Sakata Yoga
363
unchangeable, principle, thcuch its pristine quality
can be veiled under certain conditions. The veiling in a
horoscope is indicated by the planetary disposition in
various signs of the zodiac and the different Bhavas, or
the House-divisions. The position of the Sun is also,
and in an important way, a significator of it. The veiling
would suggest the special purpose for which the particular incamation.ofthe individual has taken place. This
subject is very long and intricate but here, it may be
relevant to emphasize that the Moon reveals what special
lessons the individual has to learn in any particular incarnation. The effect of the Moon is basically on the
psychic and the psychological planes. In Sakata Yoga,
the Moon plays an important part, on the psychic and
the psychological planes. The effects of Sakata Yoga
do not take place merely during the directional periods
of these two planets, namely the Moon and Jupiter,
rather the influence of this combination is felt throughout
the life span of the individual. The physical and mundane
effects of the combination either flow from the impulses
aroused in the psychical vesture of the individual, or the
physical conditions are oriented in such a way as to
influence the psychic-and psychological make up of the
person:
As far as Jupiter is concerned, it has a different kind,
of radiation, and its influence is qualitatively different.
It is God's Grace, the spring wind which provides
suitable conditions for the growth and development of
all the faculties latent in an individual. The special
significance of Jupiter among the Planetary Hierarchy
has-been implied in many mythologies connected with
the planet. Generally speaking, many astrologers both
amateurs and professionals, are apt to attribute all
the auspicious and desired effects on the life on an
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Solve Your problems Astrologically
individual to this planet, which is eulogising it much
more than what it deserves. Irrespective of the quality
and the nature of the desired objects, one expects
Jupiter to bestow all that one desires in life : money,
children, status, renown, health, longevity and so on.
But in actual life, which has been time and again empirically confirmed is that the effects of Jupiter are a little
different from the.expected ones, though the planet may
be helpful in fructifying all that is latent in an individual.
Dr. B. V. Raman considered Jupiter as "the first rate
benefic of the solar system", whilst H. P. Blavatsky
stated that to be "merely the personification of that
immutable Cyclic Law which arrests the downward
tendency". The benefic effects of Jupiter can therefore
be considered as the power that arrest materialisation of
the
individual and they emphasize the rhythmic
occurrences of the events. That which arrests materialisation does not always give results very satisfying to the
wordly and the material expectations. The most significant effect of Jupiter is related to its fructifying effect
which also implies the most favourable condition for
the growth and expansion of desirable virtues and
qualities. In the Vedic literature, the guiding spirit or
the deity of Jupiter has been called BYahamanaspati. He
is worshipped as 'He with his seed spreads forth beyond
another's seed, whomsoever Brahmanaspati takes for
his friend'; 'His children and his children's children
grow in strength whomsoever Brahmanaspati takes for
his friend'. From such hymns one deduces that theVedic seers envisaged the planet Jupiter to be related to
the fructifier of the seeds, and the bestower of progeny
for several generations. Jupiter could be considered the
influence which helps creation and generation.
Sakata Yoga
365
One interpretation of Taraka-Maya caused by the
Moon impregnating Tara, the wife of Jupiter from which
act Mercury was born is that the birth of Intelligence
(Manas, Mercury), which has been the embodiment of
Mind-Principle in the human beings, is the outcome of
the union between the Passive Principle (wife) of Jupiter
and the seed (impregnation) by the Moon. In exoteric
astrology, favourable disposition of the Moon (seed)
and Jupiter (fructifying agency) both are essential for
the material welfare of the individual.
In studying the
characteristics and effects of Sakata Yoga, the basic
nature of the Moon and Jupiter as well as the relationship between the two require to be kept in the foreground.
Their sixth-eighth relationship is primarily
concerned with impeding the growth and development,
that is, with the spreading of the seed, or the Germ, ol
the manifestation : Jupiter will endanger the growth
development and fructification, whilst the Moon will
endanger the basic, inherent quality, the seed.
The basic feature of Sakata Yoga consists in the
relative position of the Moon and Jupiter. The sixth and
the eighth houses are very mysterious; any interpretation of their effects is generally based on their
superficial considerations. As a matter of fact; it should
be recognised that both these houses constitute important aspects of the Original Substance, not material,
in kind but of the nature of "Principles", or of the
nature of primeval spirit; these houses link the
human individual with his innermost karmic relationships going back to the very beginning. The sixth house
is generally said to represent disease, obstacles,
enemies, dissipation, indebtedness, mental worry, etc.
For those who are on the Nvritti Marg, the Path of
. Withdrawal, the house signifies the power or the control
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Solve Your Problems Astrologically
over various siddhies, attainments of or domination
over the Nature's subtler forcesl Limiting oneself to
everyday explanation of the various houses, one finds
Uitaraka/amritaevnphaslzlng intense mental anguish and
material deprivation as important aspects of the sixth
house; but here, a very unusual characteristic of the
house has also been mentioned. The house is said to
represent "a fall from a boat". In this connection, it is
worth its while to recall that the sign Gemini is symbolised by a man and a female in sexual embrace, sitting in
a boat. The boat is a means of movement on water
which itself is a symbol of the manifestative process of
life. This symbol repeated again in the sixth house
(sixth sign is again connected with Mercury which owns
the Gemini as well as Virgo) suggests another aspect of
the Cycle of the Necessity, or the Manifestative Process.
The material-ward movement of the Ego, at this stage, is
upset ; a new direction in one's evolutino becomes
imminent. A benefic at this house will provide vital
impulses for the upsetting process. As Jupiter is considered the first rate benefic and the Moon is another
benefic of the same system and intimately connected
with the very Germ of Life, the Mind Principle, it would
be logical to infer that the placement of one of these as
sixth from the other would give a new impulse to life.
But, would this impulse be pleasant to the individual
concerned ? Not necessarily. While studying the impact
of this combination, sometimes it is noticed that
disease, and obstacles, and indebtedness become instru
mentsfor giving a new direction, both karmic and otherwise, to life. Difficulties, diseases, etc., arise in order
to clear the past karmic debts and to give a new insight
in the Life Process so that the Ego adopts a new way of
life.
Sakata Yoga
367
The eighth house which also is involved in this
combination is also a 'mystery house', a 'hidden house'.
It signifies the hidden sides of one's life, like death (or
longevity), witchcraft, loss of money or unintentional
receipt of other's money.
It has been stated that the
eighth house represents longevity, secret organs, death
legacies and gifts, unearned wealth, cause of death,'
wills, digrace and degradation, the place and surroundings of death, defeat or insult, sorrow, blame, servantsand
impediments.
Obviously, any benefic planet placed
eighth from any significator, or any other planet, would
greatly exaggerate the difficulties met by the same in its
fruition. From another standpoint, the eighth house
signifies a radical transformation from the material to the
spirit-ward turn of events. How would it take place is
itself a mystery, a secret, which the Divine Power wields
in each case distinctly different from every other case.
The eighth house signifies vailed mystery of life. It may
be induced in many different ways. The radical change
could occur by an accident, some material deprivation,
deep sorrow or humiliation, karmic retribution or purging
out of old karmic debts as some would call it, or even by
unfolding of one's inner, veiled spiritual perception or
by the fortuitious meeting with highly evolved souls, it
is not possible to know how the transformation would
be induced but the fact of transformation can be observed
after the initial push, and then, at that stage it sometimes is possible to link the cause for the same with the
eighth house disposition in a horoscope.
In studying
the sixth-eighth house relationship between the Moon
and Jupiter, this aspect of the horoscope becomes very
significant.
Applying these general principles to the analysis of
Sakata Yoga, one finds that the Moon is important for
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Solve Your Problems Astrologically
the individual in many way : in fact, the Moon is Mind,
the Essence or the very core of one's being. Jupiter
being the creative influence, the deity which enables the
seed of his friends to spread beyond another's, or who
helps the children of his friends to grow in strength,
would be greatly detrimental for the expression and
growth of the individual's creative faculties if placed in
adverse relationships with the Moon. Under such circumstances, the usual life pattern, specially the approach to
life, connected with thinking principle or the very
consciousness itself would be greatly upset signifying
the fall from the boat which necessarily is a period of
great mental anguish and serious mental readjustment
and physical resettlement. When the benefic influence
of fructifying Jupiter is distorted, the possibility of the
flowering of the material germ would be thwarted. While
Jupiter placed sixth from the Moon arouses churning in
mind, a turmoil in the mental world, the Moon placed
eighth from Jupiter creates almost similar conditions in
the generative and protective power of the first rate
benefic of the solar system. As a result of this placement, the mysterious link with the protective deity,
Jupiter, is snapped which is a kind of death-like experience, leading to great isolation and loneliness when the
need for some help because of the turmoil in the mind,
is very great. The Moon being an important constituent
of this combination produces a rhythmic alteration based
on its changing phases, which in the case under
consideration
need not necessarily be connected
with its fortnightly rhythm. This approach to rhytmic
alteration in the effect of the Moon explains to some
extent the rhythmic impact indicated under the Sakata
Yoga. For this reason, one expects periodic difficulties
confronting the individual1 under this combination.
Sakata Yoga
369
Under this situation, there would be several jolts in life
forcing the individual to consider the problems of life
facing him very seriously and from a radically different
standpoint. There would be material deprivations, social
obloquy and drying up of helpful and friendly support.
Because these influences do not aim at penury, disgrace,
or loss of strength for their own sake but in order to
induce a different way of life, such impulses continue
till the required change is attained. This condition
induces loss and retrieval of the position lost, again to
lose the same and to retrieve it so that there is complete
indifference to those material attachments. The circularity is repeated till the mind is completely disentangled
from the old moorings.
These influences are amply demonstrated if one is
careful about the various horoscopes coming to the
attention of the astrologer. For an examination of this
combination, one should recall that it is not a poorman's
yoga, nor of an ordinary person. Eminent persons in
different walks of life can only have Sakata Yoga. In
that sense, one could even label this combination as
one leading to eminence in some areas though psychologically the impact maybe distressing. Take for example,
Shivaji the Great who had Sakata Yoga in his chart.' He
was decidedly one of the greatest patriots produced on
the Indian soil, and his chivalry and presence of mind
knew no bounds, yh his case, the Moon was in Virgo
while Ascendant was Leo, and Jupiter with Sun was in
Aquarius which resulted in the Sakata Yoga. He also had
Adhi Yoga with Jupiter in the sixth, Mercury in the
seventh and Venus in the eighth from the Moon. The
mental anguish and suffering of the kind he had experienced in his life was not mitigated by Adhi Yoga but the
great radical transformation or the strengthening of
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Solve Your Problems Astrologically
spirituality both for his own life and for the country
through him could be made possible only on account of
the Sakata Yoga in his chart. The tremendous strength
enjoyed by the Moon has not reduced the impact of this
yoga- As a matter of fact, from the present standpoint,
it could be said that the strength of the Moon in fact
has increased the intensity of the Sakata Yoga. It is well
known to his biographers as well as to almost every
Indian, the unexpected stoppages of protective and helpful forces along with periodic upsettings which marked
his life, but they were all for a noble purpose. Shivaji's
life from his Ego's standpoint was a great trial ; for him
the spiritual unfolding and the religious mission were
regularly tested by periodic deprivations, obstacles,
humiliations and great personal loneliness. In fact, the;
Sakata Yoga in his case was intended to purify the gold
in him.
Take another example of Yogi Aurobindo. Here is an
example of Sakata Yoga in its highly significant spiritual
conditions : Jupiter in cancer ascendant, and the Moon
with Saturn in Sagittarius signifying an ideal exchange
as well. The creative and generative capacity of Jupiter
was greatly impeded on the physical plane, while the
Sakata Yoga, after creating a radical transformation in
his life, after material 'setbacks' such as resignation
from the Indian Civil Service and imprisonment, aroused
in him his latent spiritual powers, the Kunda/iniSaktior
the Serpent Fire, Which endowed him with a clear spiritual
perception. Periodic changes in his life are outstandingly obvious; brilliant scholar plunging into political
activity for about ten years suddenly turning to Yogii
Sadhana that is Spiritual Meditation for spiritual contemplation which also implied his shutting up of automatic
generative impulses (Jupiterian influence) and unifying
Sakata Yoga
371
his physical consciousness with the Source of Life and
Light exemplifying the effect of the Sakata Yoga. His
international renown, and death, both occurred in
Jupiter main period. From this one is apt to think that
the heart wrenching Initiatory experiences must have
taken place during the period when he was completely
severed from any other supporting influence (signified
by Jupiter) making him stand completely on his own, On
the support and strength of his own understanding and
intelligence (the Moon effect).
One can even cite the example of Jawaharlal Nehru
who also had Sakata Yoga in his horoscope. In many
ways, his is a chart complementary to Yogi Aurobindo's.
The Moon, instead of Jupiter, is in his ascendant which
is Cancer, while Jupiter is in Sixth House from the
Moon, which also happened to be Sagittarius, his own
house. Undoubtedly" Pandit Nehru was a great mind,
but whether he was able to express all that he wanted
in his life or not is a mute question. Here one is not
only thinking of his masterly command over English
literature, but of ail other aspects of life's unfoldment.
He had plenty of impediments in his life ; he suffered
from several limitations ; he had the British Government
itself as his enemy, but he was placed at the helm of
India and he enjoyed tremendous international renown
and influence. The effect of all these, including the
Chinese attack on India which broke his very backbone,
was to induce him towards greater, and inner insight
into God's plan. In personal life he could be considered a failure in several ways, but from his soul's point
of view, there had been a tremendous transformation
in his life. Periodic influx of loss—physical and psychological, great sense of inner loneliness, mental isolation
, and expansion of psychological and spiritual perecption
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Solve Your Problems Astrologically;
characterised his life. These are the typical influences
which the Sakata Yoga creates in any one's life.
The above analysis leads us to think that the Sakata
Yoga is a very uncommon combination of two first
class benefic planets. The effect of this yoga is experienced throughout the span of life. It provides the
general conditions under which the life evolves in this
world. The deeper examination of the placement of the
two involved planets in this combination shows that the
individual is put under the influence of this yoga when
he is inwardly ready for spiritual transformation.
When the individual is ready for. some spiritual unfoldment, he has to undergo certain deprivations. Only at
the sacrifice of material comfort can one expect to
progress on the path of spirituality. The individual has
to experience some hard realities of life before he could
experience the spiritual delight. The obstacles, diffi
cutties, deprivations, and such other conditions face him
in order to restrict his growth on the material plane
These upsettings necessarily create mental anguish, and
a feeling of isolation, loneliness, deprivation of all
expansive factors around oneself. From these conditions
a new consciousness has to arise. As the new life
requires constant hammering before this understanding
is concretised, it is necessary to have the experiences
repeated several times before it is firmly established in
the individual. Therefore periodicity becomes an important characteristic of Sakata Yoga. This yoga should
not be confused with such other planetary combinations
which are connected with penury and indigence. It is
a planetary combination under which two of the most
important benefics of the solar system try to induce a
new transformation moving the individual to a deeper
understanding of the purpose of creation and the role of
Sakata Yoga
373
the individual in the realm of cosmic manifestation. For
such an experience to occur, one does not have to be
internationally known and very popular, or to suffer from
abject poverty and humiliation, but even in an ordinary
way in one's everyday living, the Sakata Yoga can bring
about the radical spiritual transformation in its own way
at its own limited or proper level.
PLANETARY
RETROGRESSION
Simply stated a retrograde planet is one which is
moving in an orbit in the direction opposite to that of
the earth in its revolution around the Sun. but from the
ancient days, this subject of astrological retrogression
has baffled the seers of the Subject. A planet in retrogression is, from every point of view, radically different
from that in its direct motion. The difference lies not
only in the intensity of the effect but also in the nature
of its influence. The subject therefore remained lively
both for the ancient seers as well as for the modern
astrologers.
Many aspects of the question of retrogression have
to be considered by serious students. The Suryasiddhanta
refers to eight kinds of motions of a planet namely,
(i) vaArrs—retrograde, (ii) anuvakra—somewhat retrograde, (ill) Axtf/7a—traverse^v) manda—slow,(v) mandatara— very slow, (vi) sams—even, (vii) seeghra—swift,
and (viii) seey/rra-fara—veryswiftAII these are however
not considered retrograde proper because many of them
refer only to the rate of the progress. Generally" the
first three may be considered as retrograde, but Varaha
Mihira considered only the first two, namely vakra and
anuvakra as retrograde. In fact, it would be interesting
to consider the planets as living entities and the rate of
progression an expression of their, relationship with the
sign of the zodiac to which they are moving or from
which they are receding. These motions in fact result
Planetary Retrogression
375
from the specific relationship between the planet and the
Sun : these motions result when a planet is at a particular distance from the Sun.
In solving the manifold complexities of human
psychology, the retrograde planets make very substantial
contribution. But the classical astrologers have approached the prdbiem very differently. The usual view that
a retrograde planet if it happens to be a debilitated one,
gives the effect of an exalted planet is widely held. So
are other suggestions e.g. the planets in retrogression
change their very nature thus a retrograde Jupiter may
give the effect of a malefic planet. Mantreswara has
observed that a retrograde planet not only possesses
strength but produces the effects similar to those of
exaltation even though such a planet is debilitated or
occupy an inimical place.
Kalyanvarma stated that
retrograde benefics confer political power while retrograde malefics cause sorrow and aimless wanderings.
Bhavartha Ratnakara indicates that malefics cause good
effects by being in retrograde motion. Summarising the
various views on the subject, B. Suryanarayan Rao gave
the following :
(a) Benefics in retrogression bestow kingdom and
malefics in the same position cause sorrow, and
make one an exile,
(b) When a planet is retrograde, its effects are
similar to those of its exaltation, though posited
in an inimical place or debilitated place,
(c) When a planet is retrograde, it is said to possess
strength or when its rays are full,
(d) A benefic in retrogression gives good effects,
(e) A planet is strong when retrograde provided it
is not in its depression sign. The classical works
say that a planet in debilitation will not be
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Solve Your Problems Astrologically
competent to do good and more so a planet in
association with such debilitated planets.
A careful examination of various views on retrogression shows that the question is still an open one and
final conclusions have not yet been established. When
confronted with such a situation in a horoscope, the
student has to take an overall view of the chart and
consider the significance of retrogression. Often one
finds that the result is not on the traditional fines of
suggestions. For this reason one could probably ponder
over some unorthodox views on the subject and apply
them in an experimental manner.
The first point we wish to make here is somewhat of
a controversial nature but the reader should take it as an
hypothesis and test the validity of the conclusion
according to his own experience. We feel that the
ancient seers have been very skeptical in approaching the
subject. In Uttarakalamrita, it is stated that when a planet
is retrograde in its motion, its strength is similar to that
in his exaltation. If a planet is conjoint with a retrograde planet, its strength is half a Rupa. Ifa planet is
retrograde in its exaltation house, it gets only its
strength of debilitation, that is almost nil. Ifa planet is
retrograde in its debilitation house, its strength is
similar to that in its exaltation. Thus we find the text
suggesting radical changes in the nature of the planet
when it is in its retrogression. From this it appears
that the effect of a retrograde planet will have to be
considered differently from the usual rules of planetary
effects its normal exaltation does not yield the same
result whilst the nature of the planet in debilitation also
gets modified. Conjunction with other retrograde planets
also changes the effect of the associating planet. When
details of these combinations and characteristics with
Planetary Retrogression
377
regard to different planets in retrogression are examined,
the text draws almost a blank. The rationale of the
conclusions is also not easily available.
Some clarification of the changing strength of a
retrograde planet is given in a cryptic form in Pha/adeepika when it stated that even if a planet is in its
debilitation or in neecha amsa but retrograde and full of
benefic rays, it should be considered strong. Like the
Moon, whether the planet is exalted, is in its own sign
or even in a friendly house, if its rays have been combust,
it is weak. It is in fact important to note that the rays
ultimately constitute the means by which the individual
is affected and as such it is important to understand the
nature of radiation caused by any planet whether in
direct motion or in retrogression. The nature and significance of retrogression is important in a secortdary
manner.
Secondly one must examine whether the nature of a
retrograde planet itself is changed under the changed
direction of its motion or it remains as before and the
peculiarity of the effect is caused due to the angular
relationship between the earth, the Sun and the planet
under question as a result of which the radiation belt is"
affected and a different kind of magnetic field is created.
Considered in this way it is clear that the planet in retrogression does not get any inherent change in its
characteristics. It creates merely an occular illusion.
The planets by themselves are quite normal and natural
in their motion. What makes them different is the view
from the earth- This illusion appears so because of the
angular relationship between the Sun, the earth and the
planet concerned. Generally speaking. Mars, Jupiter,
and Saturn appear retrograde when they are in the Sixth,
Seventh and the Eighth Houses from the Sun. They
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Solve Your Problems Astrologically
tend to become retrograde when they are in the Fifth
House and resume direct motion on arrival in the Ninth
House. Regarding Venus and Mercury this rule does
not apply ; it is not possible to conclude about their
retrogression in general terms.
This being so, to consider that the retrograde planets
change their nature radically would be illogical. It is
merely the reflection and refraction of their inherent
rays through the cosmic particles of different kinds
and influenced by the different signs of the zodiac
and stellar constellations or nakshatras that they finally
affect the individuals. The impact of retrograde Saturn
in Aries, his debilitation sign, cannot be the same as
that of Saturn in direct motion in Libra, his exaltation
sign. No matter how high an authority for this kind of
deduction is quoted, the fact that a retrograde planet
which is debilitated, cannot be the same as when in
exaltation need not be disputed. As such, the astrological
vibrations of such situations must be interpreted with
care and understanding. This completely changes the
usual line of approach. This complexity has certainly
led to various abstruse statements appearing in different
scriptures and predictions of the effect of retrograde
planets becoming highly baffling.
In order to predict the astrological influence of the
retrograde planet, one must take into account (a) the
inherent or the basic nature of the planet in retrogression, (b) Rasi or the zddiaca! sign in which the
retrogression occurs, (c) the house or the Bhava in
which the retrograde planet is posited, (d) the relationship between the retrograde planet and others, specially
with other retrograde planets if any, and (f) the basic
guna, that is, sattwic (harmonious), rajasic (action
oriented), or tamasic (inclined to be in inertia) nature of
Planetary Retrogression
379
the horoscope, that is the basic nature of the individual.
In short, the retrogression changes the nature of the
influence generated by it due to its special circumstances. The basic nature of the planet remains the
same while its location in various houses and signs gives
certain special characteristics to it. The planet tends to
give the effect of the preceding house or the sign whilst
it has a tendency to be mysteriously related to the sign
next house or the sign where the planet is posited.
Such a situation will create a special situation for the
planet. Considered this way, the anomaly and confusion
aroused due to exaltation of the planet giving the effect
of debilitation and vice versa and such other special
features of the retrograde planets might get solved. On
this line of inquiry, let us see pragmatically whether any
special feature of the horoscope becomes clear and
whether the principle here enunciated works out in
actual life correctly.
Let us consider a chart having Leo ascendant, the
Moon in Virgo, Rahu in Libra, Saturn (Retrograde) in
Sagittarius, and Jupiter (Retrograde) in Capricorn, Ketu
in Aries, Venus and Mars in Gemini, Sun and Mercury in
Cancer. It belongs to a very successful lawyer who rose
without any support and merely by the dint of his own
efforts to the highest level in the district town where he
earned fabulously both money and renown. He had
absolutely no enemy in his personal life and instances
have been there to show that even those who were
against him for some reason or the other sooner or later
turned out to be his friends and well-wishers. He got
six sons and three daughters all of whom were well
placed. He built several houses and had been a landed
aristocrat as well. As a student, he was renowned to be
a very good student but he did not obtain any good
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Solve Your Problems Astrologically
degree of high level; he was a linguist, a deep student of
literature, philosophy and occult sciences but he did not
publish any book though he had a few articles
published in legal journals. Now, let us examine how the
retrograde Saturn and Jupiter in fifth and sixth Houses
have behaved
Summarising the effect of Saturn in the Fifth House,
Dr. B. V. Raman stated in his Hindu Predictive Astrology
that it would make the person narrow minded, insignificant, no children, perverted views, tale teller, royal
displeasure, troubled life, clear minded. As a matter of
fact, none of these characteristics applies to the native
whereas if we examine Saturn's characteristics in the
Fourth House, we find the results much more agreeable.
Professor Raman stated that Saturn in the Fourth House
gives dangers to mother if with the Moon, unhappy,
sudden losses, colic pain, narrow minded, miserable,
crafty, estates encumbered, good thinker, good patrimony, success in foreign countries, political disfavour,
licentious, interrupted education. Many of these attributes are true in the case of the native (though all of
them may not be considered so). What is more important
is that the native felt a sense of loneliness, he had many
nouses but he did not feel at home anywhere. He had
very little comfort of mother though he was extremely
attached to her. The third aspect of Saturn in this case
should have fallen on the Seventh House where it should
naturally operate if it is considered posited in the Fifth
House where Saturn is actually so. But the native in
actual life was very fortunate as far as Kalatrabhava, on
the house of married bliss is concerned, if we consider
Saturn aspecting the Third House considered backward
from the Fifth House because he is now moving towards
the Fourth (i.e. in the opposite direction) House, one
Planetary Retrogression
381
could find some interesting conclusions appropriately
applicable in the present case. For example, the individual had unqualified success in whatever pursuit he
engaged himself. The backward tenth aspect of Saturn
being on the Eighth Flouse also gave him good longevity. On the above empirical evidence, one is inclined
to infer that the position of a retrograde planet in a
Flouse or a sign is intended to indicate its basic
characteristics, that is, whether the planet is functioning
as benefic or malefic whilst its location for the predictive
purposes should be considered as 'tending towards' the
previous house and the effect is expected as if the planet
was located in the previous house. As the retrograde
planet has changed the direction of its motion, its
aspects should be considered backward. It could also
be considered as if the planet is reluctant to affect the
next house.
Applying these rules for the interpretation of the
effect of Jupiter, we may see their validity a little more
clearly. In the above chart, Jupiter is retrograde in
Capricorn which forms the Sixth Flouse of the horoscope.
By its position in Capricorn, there is some kind of Neechabhanga (cancellation of debilitation) Fiaja Yoga, but more
important task in the. present context is to examine
whether Jupiter gives the effect of his location in the
Sixth or of the Fifth Flouse. Again, we find Dr. Fiaman
summarising the effect of Jupiter in the Fifth Flouse by
stating that Jupiter's effect in this house would be
"broad eyes, statesmanly ability, good insight, high
position, intelligent, skilful in trade, obedient children,
pure-hearted, a leader". These attributes are very correct
in the case of the native. Flis children considered him
almost godlike ; about the purity of his motives, it is true
that like TuJsidas he felt that he had more faults than
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Solve Your Problems Astrologically
those whom the general public accused to be sinners.
Such a saintly man to the core of'his heart is difficult to
find. About his being a leader, it may be stated that he
was never a politician but whenever any impartial arbitration was needed and whenever any person wanted any
personal advice, he was always considered better than
anyone else in the locality for such a help.
Against this, let us see what Dr. Raman says about
the effect of Jupiter in the Sixth House. He states that
such a placement makes the native "obscure, unlucky,
troubled, many cousins and grandsons, dyspeptic, much
jocularity, witty, unsuccessful, intelligent and foeless".
It would be far-fetched to consider the native unsuccessful ' He was never jocular either. He cannot be
considered obscure, unlucky in the usual sense, and
generally speaking he was not troubled.
He never
had any cousin, he had no uncle, no brother, no sister.
Obviously, in this chart, the effect of Jupiter is more
akin to its being in the Fifth House rather than in the
Sixth. By this special disposition of retrogression the
native has escaped the ill-effect of Jupiter, (the karaka
of putra-sthana or of the Fifth House posited in the Fifth
House itself) this is a singular feature of the horoscope.
Jupiter has escaped the adverse effect of nullifying the
children's welfare as it is said to be the usual effect of
Jupiter itself being in the Fifth House. But Jupiter did
not give the adverse effect of its placement in the Sixth
House either. The retrogression of Jupiter in the present
case very well exemplifies the principles on retrogression
enunciated earlier.
Another example which we may take up is illustrative
of a more complex situation, it belongs to a lady who is
no more. She had Piscian Jupiter as the ascendant, Rahu
is in Capricorn, Sun, and Mercury in Aquarius, Jupiter
Planetary Retrogression
383
in Pisces, Venus in Aries, the Moon in Taurus, Saturn in
retrogression in Gemini, Mars in retrogression along
with Ketu in Cancer. She had a loving husband, several
children, some of whom died early, she did have some
abortions. She died of a malignant undiagnosed disease
relating to marrow, blood and bones. She was a
roat/AKayt/—-bestpwedwith only middle duration of longevity ; she died in her fifties. If we consider that the lord
of the ascendant Jupiter is in strength and hemmed
between two benefics, and posited second from the Sun,
we should ordinarily expect the native to be sattwic,
religiously inclined, harmonious, person with occasional
fits of depression mainly due to the placement of Saturn
in the Seventh House, and aspecting the Ascendant lord.
But it was merely a superficial, if at all, characteristic of
the situation. Saturn in the Seventh House is expected to
give'more than one wife, enterprising, sickly, colic pain,
deafness, diplomatic, unhappy marriage, ambitious,
political success, travelling, dependent, dissimulator,
foreign honours, deputation". None of these can be
considered in any real sense applicable to the person.
Her married life by all worldly standards had been happy
but what was significant to note in her case was the
deep urge for debauchery which for some unknown
reason could not fructify in actual life. She had a few
children but she also had abortions which can clearly be
considered as the result of the hind-sight of retrograde
Saturn as well as of Mars on the Fifth House, the former
located in the Seventh House and the latter in the
Eighth. She died a st/mangfa/zthatis, while her husband
was alive which completely belies the effect of Saturn
and Mars in the Seventh and the Eighth Houses respectively. This may, as a matter of fact, suggest that the
retrograde planets almost become blank as far as the
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Solve Your Problems Astrologically
House in which they are posited. Their effect must be
predicted either by relating them to the former or their
reluctance to be in the latter house ; their placement in the
former House is more realistic.
Such examples can be multiplied. But one realistic
conclusion that could be drawn from such examples
would be that the retrograde planets considered pragmatically may appear misleading and unorthodox to
traditional astrologers, if one begins to cbnsider such
planets on the lines indicated above. Theoretically, the
traditional astrologers would very strongly differ from
the above approach, but in actual life, the retrograde
planets would operate on some such lines as indicated
above.
In fact, the retrograde planets have distinct
differences in their physical and psychological effects
than they would produce in thdir normal situation. There
would be several events in life which could be explained
by associating a retrograde planet with the previous
house while absolving it of any benefic or malefic
characteristics which could have been expected of them
due to their placement in those Houses. Their aspects
should be considered hind-ward.
Retrograde planets
occur in a chart due to certain deep-rooted karmic factors
reaching out from past incarnations, such that their
results would often belie normal and obvious predictions.
PLANETARY
COMBUSTION
Empirical investigation into the horoscopic influence
of planetary combustion due to their proximity to the
Sun reveals that the commonly held traditional view
suggesting complete destruction of the main characteristics of the combust planet is not born by facts. Proximity of the Moon, Venus, and Jupiter to the Sun
destroys much of their special features, while Saturn and
Rahu radically affect the Sun itself.
Mercury is never
combust. Martian priximity lends added strength to
the Sun.
The Sun as the soul of the universe provides sustenance for the human individual as well as for every
other life form on this globe. Once Dr. B. V. Raman
gave three main reasons for the supreme importance of
this planet in astrological predictions, specially when it
is in combustion, association or conjunction with other
planets. Firstly, he stated that the Sun is the centre and
the controlling force of the entire solar system. Gravitationally, it holds all the planets in .their respective
places. Their actual motions in orbit result from a balance
between the Sun's attraction and their original motions
in space. Secondly, the Sun is a star, only one near
enough to us. This has many implications which need
much serious study.
In order to know the occult significance of the Sun assigning it the central regal status
amongst our planetary system, one will have to find out
the distinctive features of the Sun. Thirdly, Dr. Raman
Planetary Combustion
387
on this globe, then why should it operate in such a
manner as to destroy the natural propensities of certain
planets? Astrologically, conjunction, association and
aspects are acknowledged relationships which exist
between different planets.
Depending upon special
characteristics of the various planets, the resulting influences are accordingly modified. On the same analogy,
why should combustion not be considered merely a
variant of the genera! theory of planetary association ?This
is the crux over which all students of astrology must ponder.
As the astrological savants are agreed on the fact of solar
combustion, there must be a radical difference between
the nature of the Sun and other planets. Mercury is said
to be an exception. But, if the solar heat and the brilliance of its rays cause the combustion, why should there
be an exception to Mercury? The argument that the
distance of Mercury is'always within a narrow margin to
the position of the Sun is not a complete and a satisfactory answer. One is apt to think that the gravitational
pull of the solar orb while exerting certain physical
influences giving motion to different planets and
direction to them on their orbit, the Sun also influences
them in such a way as to impart certain special characteristics to their nature due to their closeness.
For example, we have been told that the preceptors
who advised the royalty on ethical matters, should not
freely and closely mix with the kings, but should keep
their distance. There is much meaning in this kind of
advice. Jupiter and Venus are said to be preceptors,
the former of Devas, the gods, and the latter of Asuras,
the non-gods, so their code of behaviour, if some
special reasons were there for this code, should regulate
them even in their relationship with the Sun, the king of
the planetary hierarchy.
In the case of combustion of
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Solve Your Problems Astrologically
the planets, we find Jupiter and Venus are combust in an
important manner.
Before we dwell on the nature of different planets,
let us examine the question of combustion itself and the
way it differs from other planetary relationships. Given
the latitude of the Sun, if a planet is within a range of
5°, it is considered completely combust ; the range
extending upto 10° makes it partially so, but in the case
of planets being more than 15° away, it is said to be
free from this affliction. The exactitude of the dividing
line as in the case of the sign of the zodiac or in
Navamsa divisions is not so important in the present
context as the angular distance. Nearer the location of
the Sun, greater the combustion, whilst the planets
beyond the specific limit is completely free from such an
affliction. This situation is analogous to a total eclipse.
When the intervening planet, for example, the Moon in
the case of the solar eclipse, or the earth in the case of
the lunar eclipse, begins to approach the planet, the
influence begins to be felt till it completely veils
(eclipses) the planet and thereby inhibits its radiations
to flow freely jn the direction of the eclipsing planet till
it is gradually freed.
A significant difference between this phenomenon
and the combustion is that the approaching planet itself
is affected in the latter case. The point for comparison
is the intensity of combustion which depends upon the
proximity of the planet and the Sun. As the proximity
is the deciding factor, one would, for the time being,
ignore the influence of the zodiac where the occurrence
takes place, or in the lunar constellation where it
happens. The combustion is primarily a relationship
between the Sun and the planets and as such, where it
occurs is not so important except for deciding the
Planetary Combustion
389
affliction of the houses owned and governed by the
combust planets.
The combustion does not affect all the planets in
the same manner. Mercury is an important exception.
But, the birth on the New Moon day, which is an obvious
example of the proximity of the Sun and the Moon, is
treated in a singular way; the power and the potential
of the Moon is much reduced by the occurrence. The
reflecting medium must be away from the reflected
image in order to give good results. Venus is an important victim as far as the expression of its own qualities
is concerned.
In the case of Alexander the Great,
Dr. B. V. Raman calculated the position of the Sun as
123° 35' whilst that of Venus is 126° 20',the Ascendant
being 19°31 '., which is a clear illustration of combustion
in the Fifth House of Venus. Consequently, the Venusian
characteristics of sensuous pleasures, as well as the
possibility of good academic career, were absent to this
great man. But the association of Venus and the Sun
gave him much glory and renown.
According to
Dr. Raman, Venus sub-period in Mercury main period was
of outstanding importance to Alexander the Great.
It
was during this period that he led his army into India
and conquered the Punjab, the goal of his life's missionIn the chart of Sri Adi Sankaracharya, Ascendant 99°
22', the Sun is at 8° 1 2', Venus at 3° and Mercury.240
6'. Here also Venus is combust. The obvious result
was the negation of worldly pleasures ; the spotless
purity of Adi Sankaracharya is ideal. But it was from
the influence of (combust) venus that he derived almost
the divine sublimation of his vital energy ; the planet
also bestowed on him the finest musical composition
and penetrating insight into human character.
Even
otherwise, his triumphant tour of the country commenced
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Solve Your Problems Astrologically
in Venus sub-period in the main period of Jupiter.
According to B. V. Raman, Sri Sankaracharya though
donning ascetic robes, enjoyed ail the paraphernalia of
royalty.
Apparently, Venus reflected some of its
characteristics through the Sun. In the case of Sri
Ramanujacharya, another saint of India, he had Ascendant at 102o2/,the Sun at 11° 32', Venus at IS'SS'and
Mercury at 24° 42' ; discussing the combination,
Dr. B. V. Raman stated that Venus occupying Karmasthana with Atmakaraka Sun suggests that making
B hakti (devotion) as the pivot of religion was one of the
most important point in the life-work of Ramanuja. On
the same authority, it is on record that Ramanujacharya
did not find in his wife that ready sympathy and compliance to his own wishes he expected of her. He took
advantage of an invitation from his father-in-law to send
away his wife and immediately assumed sanyasa.
In
this way, one finds that the mundane sphere of Venusian
activity got almost annihilated whilst it led him to
sanyasa (asceticism) which is the very antithesis of
Venus. The discovery and consecration of the temple
at Melkote took place in Venus Main period and Saturn
sub-period while during the same Venus period,
Ramanujacharya was prosecuted by the Chela King
Kulottunga.
Another example of combust verus was that of Marie
Antoinette who was prosecuted in her 38th year at the
altar of Liberty.
Her ascendant at 74° 1 ', the Sun at
201° and Venus at 202° is a perfect illustration of
combustion.
Her education was faulty but she was
always, almost from her very childhood in the midst of
court intrigues. She was married at the tender age of 13
years, in Venus sub-period of Rahu main period, and
was suddenly thrown in the midst of the most corrupt
Planetary Combustion
391
and licentious court in "the Europe of that most dissolute age". Venus and the Sun have shown here their
influence in a very emphatic manner; the former forced
upon her the negation of even ordinary marital felicity
though Venus was located in its own house. Her married
life was wretched ; her husband suffered from "some
sort of impotence" ; she was abandoned even "atthe
door of her bridal chamber" on the very first night of her
marriage.
Such unfortunate conditions with swakshetri
(the lord of the house located in the house itself) Venus
along with the benefic Moon would be unthinkable unless the nature of Venus was completely changed, not
merely annihilated as generally said to be the effect of
its combustion with the Sun.
The empirical study of Jupiter-Sun conjunction,
or combustion, is also not less rewarding. Chengiz
Khan, Hyder Ali, and Aurobindo Ghose had their Jupiter
within less than 10° of the Sun. The former two, namely
Chengiz Khan and Hyder Ali had their Jupiter within 1°
of the Sun, while in the case of Aurobindo Ghose
Jupiter was about 9° apart and both Jupiter and the Sun
were in different houses. In the case of Chengiz Khan,
ascendant Cancer, there were six planets in his Third
House; the Sun 169° 23', Mars 179° 38', Mercury 154°
33', Jupiter 170°, Venus 155°24', and Saturn 174^ 18'.
Of these, the most afflicted ones are Jupiter and Saturn.
About Saturn, we shall come back later. The combustion
of Jupiter played devastation in his life. Jupiter aspected
his Seventh, Ninth, and Eleventh Houses. None of the
Jupiterian influence on these Houses had been noticed
favourably in his case. It was Mars and Saturn in the
Third House along with Venusian association in that
House which played the most significant part. The
pleasure of a happy family life, benediction of righteous
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Solve Your Problems Astrologically
religious duties and the harmonious (sattwic) means of
livelihood could never be associated with this greatest
conqueror, wanderer, and the most brutal murderer of
the world. No one could think that God's Grace poured
over him.
Hyder Ali also had six planets together in Scorpio
and in his Second House, his ascendant being Libra. In
his case, the Sun 237° 24', the Moon 227° 47', Mars
222° 5', Mercury 216° 42', Jupiter 238° 12' and Saturn
235° 58' were together of which the Sun and Jupiter
were within 2° of each other. Whatever the merit of the
horoscope, the combustion of Jupiter annihilated all the
finer religious feelings in him.
His Tenth House is
aspected only by Jupiter and Venus, but the historians
testify the absence of Jupiterian qualities from his Tenth
House.
When we consider Aurobindo Ghose, there could be
an opinion suggesting his spiritual eminence due to the
placement of the Sun, Mercury and Venus together in
Leo which was his Second House. The most favourable
placement of Jupiter in the ascendant, and in his exaltation sign in association with Mars, a friendly chaste
planet who has neechabhanga (cancelled debilitation)
as well, in a different person, would have bestowed the
native with children, family life and much ritualistic and
ceremonial religious life. Instead, Aurobindo's life
was that of a revolutionary—throwing bombs (Mars)
in nationalistic and righteous cause (Jupiter)—both in
in the mundane as well as in spiritual realms ; his spiritual path was that of sharp and penetrating intellect,
formidable but persuasive, poetic and sensitive, though
highly individualistic. One does not find the classical
impact of Jupiter, as it is ordinarily believed, in his case.
From these examples, one could conclude that Jupiter is
Planetary Combustion
393
also likely to get combust which in this case implied the
absence of Jovian impact.
When we come to Saturn and. Rahu, we find that
the Sun itself shows a sort of weakness in their close
association. Some important examples of the Sun-Saturn
conjunction are in the charts of Madhav Rao S. Golwalkar,
Sri Krishnaraja Wadiar IV, Tippu Sultan, Hyder Aii and
Gautam Buddha. Of these, the most helpless Saturn
had been that of Gautam Buddha. In this case, Saturn
had been debilitated and his nature was very much influenced by close proximity of Mars while Venus was also
in the same sign. Nonetheless, one could find that
Saturn had been ineffective, though it did have its
impact to some extent. Saturn, the planet of concretisation and democratisation, connected with sudras and
malechchas (foreigners) placed in his Tenth House,
enabled his Sun (Jupiter and Venus as well) to be
projected through Saturn which gave Buddhism a berth
among the non-Brahmanical fold and in overseas communities. The powerful Sun, exalted in the Tenth House
with full aspect of the Moon made him temendously
important, religious, philanthropic but the rays of his
eminence could shine only through the veil of Saturn,
that is, primarily in traditionally non-Brahmanical and
overseas communities or in foreign countries.
The example of Golwalkar is also very interesting.
Saturn is powerfully posited in its own House in close
proximity with the Sun who is not without weakness.
Venus is combust in the same way, as we have discussed
earlier, but Saturn gave him obstacles and delays in all
his activities. The influence of the Sun could not make
him shine brightly : even now, many persons do not
view his Sangh (the R.S.S.
organisation) very positively. He was a bachelor with no family life ; his
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Fourth House affliction is significant. And his financial
position could not be considered happy. The Saturnine
influence could not be annihilated in his case either,
rather Saturn played hostile role to the Sun.
It is generally felt that in the Sun-Saturn conjunction,
Saturn does not lose its characteristics but a struggle
takes place between the two in which the former is
much weakened and has to work through the overall veil
of Saturn as a result of which the rays of the Sun get
much blackened.
Like Saturn, Rahu, the dragon's head, which always
threatens the Sun to devour it is never combust by the
Sun. rather it radicallyaffects the Sun's influence. Though
a kind of spirituality is always associated with Rahu,
it. gives the spirituality of the ascetic rather than
of the holy order of the kind of Vivekananda.
If not
capable of bestowing this kind of spirituality, it tends to
make the person a profligate. The radiation of the Sun
is markedly of a different character.
When the Sun
is afflicted by the combustion of Rahu, its regal
splendour is denied and the latter becomes subservient
to the former adding to itself whatever energy the Sun
had acquired.
Such examples are found in the case of Hathuram
Godse (ascendant 79° 16', the Sun 36° 41 ', Rahu 37°
17' and Mercury 45° 39'), H. G. Wells (ascendant 273°
16', the Sun 157° 52', and Ranu 162° 15'), Karl Marx
(ascendant 302° 56', the Sun 24° 18',the Moon 24° 8',
and Rahu 18° 39') and Shri Chaitanya (ascendant 184''
24', the Sun 323° 52', Rahu 328° 1 0'). In the case of
Godse, the Sun, the lord of the Third House, posited in
the Twelfth House with Mercury and Rahu did not only
direct his courage towards his own end, but even the
direction of his valour was perverted. About H. G. Welti
it could be said that the righteous character denoted by
the Sun in the Ninth House aspected by Jupiter and
Mars was absent. His father was a very ordinary man
but what is more important is the unbridled sex life of
the great author. It showed
his immense psychological instability, lack of inner strength, and confidence,
and tension of the infested brain. He had no ethical
code in the religious sense. This arose from the affliction
of the Sun with Rahu. He even got into difficulties with
ecclesiastical authorities. Karl Marx bom on a solar
eclipse day, had both his Sun and Moon seriously afflicted by Rahu thus making his thinking and ideals perverted. The affliction sapped his moral vitality completely
which enabled him to.propound the most upsetting
theories of social organisation and human morals ; he
worked so hard as to ruin his personal health almost
beyond repair. His Sun placed in the Third House is
fully aspected by Jupiter in Sagittarius, his own sign,
and by Saturn from Aquarius which also happened to be
the ascendant, but the nature of initiative, courage and
strength of Karl Marx was directed towards the destruction of the Sun representing the royalty, the elite class,
and the traditional respectability. Marx did not have any
regard for the social prestige and status of individuals ; he was himself so much psychologically tortured
and mentally insecure that his personal family life was
almost a wreck. He became famous which was more
due to Rahu rather than due to the Sun. Jupiterian aspect
on Rahu turned his efforts into patronage to factory
workers (ruled by Saturn) but the main purpose of this
patronage was to pervert the existing social organisations, arouse licentiousness among the underdogs
and to destroy gods and divinities.
These are the
tendencies where Rahu is more powerful than the
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Sun.
Under the influence of the Sun posited in the
Third House and in his exaltation sign aspected by
Jupiter from its own sign, Marx should have struggled
to uphold the established social hierarchy. Obviously,
the Sun is powerless in combusting Rahu, rather the
association of Rahu with it contaminates its influence
and destroys its natural tendencies.
in the case of Sri Chaitanya, the apostle of devotion
and the embodiment of self-surrender, the affliction of
the Gun with Rahu within less than 5° gave entirely a
different character to this great spiritual sage.
He was
born on a lunar eclipse day when Saturn and Mars aspected the Moon but the Sun was unsullied by any malefic
aspect, or for that matter by any planet excepting the
Moon, but it was almost conjunct with Rahu. The
result: his father (related to the Sun) died early in his
life ; he became a sanyasi, an ascetic, at the age of 25
years of age (that is, he renounced all those aspects of
life which are related to Venus his ascendant lord, and
thus abandoned everything intended for self, represented
by the Sun), and he associated himself with "all the
lowly, the outcast and the poor ; he ate, sang and prayed
with them" which signified the acme of Rahu's influence
on the Sun. These examples show the helplessness of
the Sun under the threatening radiation of the Dragon's
head the Rahu.
Mars has special influence when in conjunction or
combustion with the Sun. Commenting upon the horoscope of Emperor Nero, who had vargottama Mars, the
Sun and Saturn, besides vargottama ascendant, Dr. B.V
Raman has stated that "the Sun and Mars are the;
planets for power and when they are so powerful, it is
no wonder that Nero revelled with childish delight in thftl
consciousness of absolute power". In the case of Nero,
Planetary Combustion
397
the Sun being 267° 30' and Mars 271° 2' which were
within 5° though in different signs of the zodiac, the
influence of Mars which was in the Second, the House
of Speech, was not destroyed, rather the tremendous
strength imparted to his vocal chord and melodious
voice bestowed by Venus posited in that house made
him the most famous musician both in Rome and Greece;
he even valued his musical talent more than his regal
status- !n his case, the Sun did not subdue the Martian
characteristics, rather the closeness of the Vargottama
Sun which also happened to be in the Vargottama ascendent, made him tremendously proud. A similar trait was
discernible even in the case of Chengiz Khan whose
Third House contained six planets including the Sun
(169° 23'), and Mars (179° 38'). The proximity of Mars
to the Sun made the latter which was already spoilt by
other associations much more ruthless than Chengiz
Khan would have been otherwise. Mars and the Sun
are of the same tattwas, the elements, which rainforced
each other adding considerable strength to the chart
and immense potentiality for the expression of the vital
energy latent in the individual.
From the above, it could be seen that the combustion
of various planets with the Sun is neither an unmitigated
evil, nordoes it completely destroy the special characteristics of the other combust planets.
In the case of the
Moon, this relationship spoils the sensitivity of the
person. Combust Venus destroys the marital felicity.
Jupiter conjunct with the Sun is bad for conventional
religious and ritualistic orientation of the person. Saturn
debases the Sun by deflecting thesolar radiation towards
outcasts and foreigners. Rahu leads to perversions and
unrespectful behaviour.
Mars adds to the energy of the
Sun. It would indeed be erroneous to assume that the
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combustion of different planets uniformly 'burns out'
their characteristics.
Why such differing results are
observed according to the nature of different planets is
a complex subject. The complexity of the situation can
be resolved only when these planets are regarded as
living devas with special responsibilities to discharge
and when combustion viewed merely asa special case of
association.
TRANSITS
All the planets are ever on move.
Even if the
knowledge of their position and the disposition of their
influences at the time of the birth of the individual are
accurately obtained, they cannot be the conclusive
basis for well considered astrological prognostications.
As these planets are dynamic force centres ever scintillat
ing with highly charged magnetic energy thus creating
a widespread electro-magnetic field, the nature of which are
ever changing according to the changes in the position
of these planets in the firmament. In order to apprehend
the stellar repercussions on everyday life of the individual
and on his environment and his society, merely an
assessment of the radical planetary positions at birth is not
adequate rather the changing state of the cosmic field in
relation to their radical position will have to be studied.
Planets at the time of the birth provide the basic nature,
the latent potential, of the individual butits fructification
depends upon the main period of the planet ruling at
a given age of the person, as well as on the general
radiation disseminated at that period. The natal chart
shows the receptivity of human individual, the planetary
direction at any period of his life indicates which of his
qualities is likely to develop, and the transiting planetary
disposition indicates whether the existing cosmic forces
are agreeable to the growth and development of those
qualities. This is a unique contribution of the Hindu
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astrology on whose careful delineation depends the
revelation of the periodicity in any one's life.
The planetary Direction is worked out on the basis
of the Moon's position in the natal chart. Once this
position is accurately worked out, subsequent planetary
rulerships can be dstermined according to a given order
of sequence where each planet is assigned certain
number of years which are not identical for every planet.
The Sun has been assigned 6 years in a cycle of 120
years, the Moon 10years, Mars 7 years, Rahu 18 years,
Jupiter 16 years, Saturn 19 years. Mercury 17 years,
Ketu 7 years, Venus 20 years; the sequence of the planetary rulership following this very order. The initial point
of the first zodiac that is, Aries, or the beginning of the
first lunar asterism namely Ashwini commences with the
rulership of Ketu and this rulership ends with every
nakshatra that is after every 73o20bfthe zodiacal sign.
From 13° 20' in Aries begins the rulership of Venus and
so on ; but though the span of first 13° 20' in Aries
would only obtain 7 years of the rulership of Ketu, the
next 13o20' would obtain 20 years of Venus.
The
general condition during a period would be linked with
the general disposition of the ruling planet.
In the Hindu system of prediction, the influence of
transiting planets is considered no less /importantthan
the radical planetary disposition but there is a special
method of working out the effect of the ransiting planets.
It is primarily studied under the system which is popularly
known as Gochar-phalam, meaning the effect of the?
movement of the planets. The effect of transiting planets:;
does not depend merely upon the changes of their places
since the birth time of the individual, but it requires!
firstly, the determination of its quality of influence, andf
secondly, the intensity of its effect.
Even if a planet LI4
Transits
401
basically an auspicious one, there is a possibility that the
transiting effect of it may not be so. For example, Jupiter
which is considered the first rate beneficof the planetary
hierarchy fails to help the native if in transit it is in the
Moon sign of the radical chart. Similarly, a malefic
planet does not always harm the person.Saturn as well as
Rahu, both are dreaded planets, but if they are in third
house from the Moon sign in transit, they bestow much
material advantages.
It is not only the angular relation
from the Moon or any specific planet that determines the
goodness or adverse nature of these planets; each of the
situation where the planet is likely to create some
favourable effect must be free of obstructive impediments.
There are set rules to find out whether any
benefic planet is suffering such obstructive impediments, technically known as Vedha, or not. If a planet
is placed in a favourable combination in the natal chart,
arid is having its own ruling period, andif it is transiting a
house where it has acquired the nature to bestow goodness and is free of any Vedha, it is decidedly going to
be helpful. The intensity of this helpfulness is calculated
on the basis of dots and dashes, which are based on the
distance of the transiting planets from the natal position
of the planets. Certain positions between the planets
are considered helpful which yield dots, whilst the
unfavourable positions are assigned dashes. The number
of dots in a house for any planet shows the intensity of
goodness of the planet. The maximum benefic dots any
planet can acquire are eight in number ; if more than
four dots are obtained, then the planet would do
good, whereas if aVanet, though a benefic and placed
in an auspicious relationship, yet if it has secured less
than four benefic dots it would not be very helpful.
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The effect of transiting planets is primarily assessed
in relation to the Moon sign, but the same can be done
even with regard to Ascendant and the Sun. The importance of the Moon sign is mainly for the reason that the
general public is still on that level of existence where
the Moon's effect is the most prominent.- The Moon is
intimately connected with mind, under which term we
include both the thinking and the feeling principles. Our
life is, to a great extent, controlled by the state of our
mind. The mineral mercury which symbolised mind is
considered solid according to some of its scientific
qualities but it is highly fluid like a liquid, it is extremely* susceptible to any charfge in the external situation. While comparing mind with water, which is often
done in occult literature, it should be noted that the
mind like water gets easily disturbed by the slightest
disturbance or even by the feeblest vibration over its
placid surface ; when there is turmoil in the atmosphere,
there could be a mighty storm on the sea. Such being the
nature of the mind ruled by the Moon, it is quite natural
to consider the vibrations of the transiting planets in
relation to this planet, that is in relation to the state of
the thinking and feeling level of the person oh which
depends his material well being. The cosmic vibrations
arising from the planetary changes alter ihe state of the
psychological and psychic structure of his being and his
responses to these changes react on his physical and
social relationships and activities.
But, from the larger standpoint, the effect of transiting planets could even be meaningfully considered in
relation to Ascendant and the Surf. The Ascendant is
the very base of the horoscope implying thereby that the
changes affected by any influence to be effective must
be in consonance with it. The impact of transiting
Transits
403
planets in relation to the Moon is easily perceptible
because it is very clearly visible even in an objective
way, but the changes occurring in relation with the
Ascendant are often deeper and subjective.
When
studied in relation to the Sun, the effect of the transits
is still much more profound but not so obviously felt on
the external pattern of life. Each incident in any one's
life is ultimately directed towards the fulfilment of the
goal set out by the Atma. What that goal is for different
persons is very difficult to establish but each event, in
the long run, could reveal the central direction in the
person's pilgrimage. Therefore, the effect of the various
transiting planets becomes important in order to discover
the path the central core of the being, the Soul, has
been following. The Moon is important for considering
the effects of the transiting planets on the imminent
changes in the life pattern, on Ascendant for studying
the general wellbeing of the person, but such effects in
relation to the Sun should be studied to assess the
direction in the evolutionary course of the Soul.
The profundity of the impact of the transits depends
upon the speed of the movement of the planet in any
one house. The slow moving planets have a much enduring effect. Such enduring effects can be unravelled on
the basis of the transits of Saturn, Rahu and Jupiter.
On an average, Saturn completes its round of the
zodiacal cycle in about 29 years and a half thus traversing a sign of the zodiac in about two and a haft year.
The period taken for the same is a year and half for Rahu
and a year for Jupiter. As a result of such long duration
of stay in one house division by these planets, their
influence on the life, of the person is quite lasting. These
planets can be examined in order to find out long term
impacts. The Moon on the other hand takes only
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days. Mars transits a sign generally for about 45 days.
The Sun takes a month whilst Mercury and Venus
complete their journey in a house roughly in about two
to three weeks time. For lasting results, one has to
examine slow moving planets, whereas for short duration
effects, fast moving planets need to be studied.
The basic nature of the impact made by the various
planets on the same lines as in directional astrology.
The inherent nature of the planets would be the same
whilst other changes of the superficial type could be
there for other reasons. An exalted planet in the radical
horoscope, even bad in transit could not be so bad as a
debilitated one. The goodness of a planet may be
watered down due to the transit position, yet its basic
goodness cannot be completely annihilated.
Furthermore, every planet has its special method of interaction
which also cannot alter. For example, the radiation of
Jupiter is intended to expand the qualities of the house
where it is located or of the planets which it aspects.
The Saturn, on the other hand, specialises in restricting
the qualities of the house tenanted or the planets aspected. Mars brings out the hidden characteristics to the
surface as a result of which one could expect hidden
treasure to be discovered under its impact, or when the
wound is infesting the system inwardly. Mars would
lead to surgical operation or bursting of the boil. The
Moon imparts the life sustaining energy, the sap to the
tree of life. Consequently, wherever the Moon is transiting, it would nourishthat house. While transiting the
house connected with wealth and income, it would make
these aspects prosper, but similar would be the influence
even when it transits the house of penury, sickness and
expenditure, that is these also could get intensified
under the lunar influence.
Mercury assists the thinking
Transits
4C5
principle. Being a benefic its general nature is towards
doing good unless otherwise constrained by other
conditions.
Venus adds the quality of attachment,
involvement and objective enjoyment of the situation.
Rahu and Ketu are karmic planets which implies that
these planets give an effect because that effect would
dissolve some of the past karmas, good or bad, so that
the future journey of the Soul could be unhindered by
any restricting influence.
The most dreaded transit of Saturn, spoken of by
different names in astrological text books, cannot be
overlooked very easily. Completing its journey round
the zodiacs in slightly less than 30 years, it is approximately for about
years in one house. This position is
repeated almost every thirty years. Being a very powerful planet for creating its impact, this 30 year cycle is of
considerable importance in moulding the life-pattern of
the individual. Saturn is very effective. Whatever its
consequence, good or bad, it has a lasting imprint on
the psyche of the person. Fa this reasons many a time
people eagerly wait for the favourable conjunction of
Saturn so that they could expect some relief from
their long drawn maladies or receive gifts of luck, whilst
in other cases, they begin propitiating the planet well in
advance of its entry into a sign in order to ward off the
impending misfortune. The yogis also look for special
placements of Saturn so that under its favourable radiation they could hope for advancements in their occult
practices. Of all the situations of Saturn, the period of
7^ years that is 3 x 2^ years, considering it to be for 2|
years in every house though in fact due to retrogression
or for other reasons sometimes this duration may slightly
differ, is considered most dreadful when it transits the
12th, 1st and 2nd houses from the Ascendant, Moon or
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the Sun. During this period, the individual is thoroughly
shaken. Once a person has passed through this period
of 7^ years he is a new person. His attitude to life,
experiences of the life-forces impinging on a person, and
expectations are never as before. Nothing expected
occurs during this period. During the course of its first
cycle, it destroys the already crystallised thinking pattern.
Monetary conditions and social life are not necessarily
in adverse but they are necessarily visibly changed. If
the conditions are. so construed, the individual may
even go overseas, meet new type of people, acquire lasting friendships and even may engage in new job
opportunities.
But underneath all these changing
conditions of life, what is of significance is the sense of
disappointment, a kind of disillusionment, no enjoyment
in life and a feeling that life has no attraction of permanent nature to live by. This psychological transformation
is what is induced by Saturn under this placement ; in
order to create this impact it may try many devious
methods which cannot be apprehended before hand.
During the course of the second round of this 7^ years
period, some physical loss occurs. It could be theft,
'death, loss, or any serious deprivation which creates
deep rooted impression on the mind as a result of .which
the" man is never as before. During the third round
effect, the individual may have to prepare himself for the
land of Yama, Death God, symbolised for ordinary persons
by Saturn, while for the Yogis, this is the period of
attaining the results of arduous yogic practices.
SATURN
Some indications of the effects of Saturn in different
houses in relations to Ascendant, Moon and the Sun are
given below which will have to be appropriately adapted
according to the point of reference under consideration :
Transits
407
1st House: The feeling of being caged and confined
would be predominant.
Bereft of friends, feeling
disappointed from wife, suffering bad health and
general fatigue, the individual would be surrounded
by general gloom. Humiliation and bad news, social
and professional tension along with denial of legitimate opportunites for one's all round growth and
prosperity would characterise the period.
2nd House : Gloom over family affairs, loss of motherly
affection, chances of malignant diseases, unpleasant
travels, conflict with near and dear ones and curtailment of social life may occur during this period.
Dr. B. V- Raman feels that the individual during this
period will get wealth from other men but will not
enjoy this wealthlong.
3rd House : One of the beneficial houses for Saturn.
Whenever it occurs there is a significant turn for the
better in the life-pattern of the individual.
Impediments are removed, long delayed rewards are made
available, and the individual begins enjoying his
material affluence,; Recovery of debts, fresh sources
of income, new alignments in life, may take place
though there may be some afflictions for the children
and lack of interest in creative pursuits.
4th House : Quite unsatisfactory place for Saturn ; it
restrains the enemies' activities to a limited extent
but considerably augments sorrow and frustrations
otherwise. There may occur unwanted change of
house or the place of work, professional setback,
humiliation in public life and affliction of relatives
and ill health to his own self.
5th House : Frustration arising from restrictions imposed
on one's creative activities would be severe. Added
to this could be sickness of wife, disapproval from
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the government, loss of money and failure in one's
ambition.
6th House : One of the most helpful placement for
Saturn in transit. For the individual concerned, it
would be a period of distant vision when the clarity
of goal and necessary support for its fulfilment
would fill his heart with enthusiasm and initiative.
7th House : Not enjoying the love and affection of
one's married wife, there is attraction and involvements with other sources of lusty expression;
family life having gone to rocks, personal life facing
(false) allegations and losing personal and paternal
wealth, and the individual losing his heart might
indulge in unethical behaviour and would have a
dirty mind. Association with psychologically evolved
persons and interest in esoteric religious and occult
practices could develop.
8th House : Persephone has now been taken by Pluto
to Hades in due course to return as the expression
of Spring. While experiencing the gloom, loss and
separation under Saturn in the eighth house, the
individual may feel that his life is going to dissolve.
There could be professional trouble, public disapproval, family disturbances, loss in speculation, and
affliction of children as a result of which there may
be mental depression and sorrow and the individual
may feel humiliated and crest fallen, but such delays
in all matters and failures in all undertakings are
preludes to better turn of events.
Restrictions on
the fruition of the past karmas are to teach a lesson
of patience and perseverance. An important period
for the yogis for their siddhis, perfections
9th House : An important phase in the life of the individual marked by radical change in his mental attitude.
Transits
409
Self centredness, formulation and concretisation
of his personal philosophy would take place ; he
would confront loss of income, denial of friendship
and exasperation at the world receding on all sides.
But he would have victory oVer his enemies and
smoothening of the path despite psychological
cobwebs being there. A period of great and lasting
spiritual progress.
10th House : The storm is not yet over but the individual has started getting premonitions from the other
world ; suitable adjustments without the knowledge of the individual concerned have begun to
enable him to take advantage of the coming prosperity. Apparently there may be disturbed life, fall
from a high status, estrangement with wife and
change in the existing environment of residence
as well as work, but such occurrences pave the
necessary orientation for the impending psychological change in life.
11 th House : The change will fructify and the individual
would climb another ladder of his personal unfoldment and material .prosperity. Increased income,
enlargement of social circle, possibility of courtship,
recovery of past debts and asset formation characterise the period. There would be concretisation of
one's philosophy of life in which there may be
greater practicality than imagination and wish fulfilment. A new adaptation to life conditions satisfying the requirements of diminishing physical
energy would take place.
12th House: God's protective forces are temporarily
withdrawn to let the personal proclivities of the
individual have a freer play. Unlees the individual
is spiritually advanced, there could be moral degra-
410
Solve Your Problems Astrologically
dation, sorrow arising from loss of wealth and
destruction of fixed assets, deterioration of health,
theft and several frustrating experiences, but in the
case of those who have already aroused their spiritual nature, this could be a period of great spiritual
unfoldment. The inner-most content of his psyche
could begin to establish a closer control of his
psychology and thereby give a new orientation to
his life.
JUPITER
The impact of Jupiter is no less significant than
that of Saturn. During the course of a year, when
Jupiter is transiting a sign so much of benefic radiation
is concentrated there that the support provided to that
aspects of life is greatly increased. Primarily, the effect
of Jupiter is to give protection, induce the various
aspects of life togrow towards-their perfection, and make
the individual an enlightened being. In order to do so,
it has to tend the various dimensions of life in such a
manner that the necessary direction is provided to the
person. Some of these forces emanating from Jupiter
when it is transiting the various houses are given below :
1st House: A very difficult house for the transit of
Jupitef. Under the assumption that the quantum of
its radiation is so intense in this bhava or the house
that it gets completely disturbed, one would
find that Jupiter in the First House is very
devastating.
It disturbs the existing environment;
it destroys wealth and settled habits and relationships. But all these happen in order to enable the
individual to be a chalice for the divine downpour.
2nd House : Extremely good for finance ; possibility
of sudden inflow of unexpected wealth and income.
Transits
3rd
4th
5th
6th
411
There would be greater renown and professional
achievements. But there may be slight sorrow either
on account of illness or due to enmity with someone.
House : Being a house of bad thoughts and of
impediments, as it is eighth from the eighth house,
Jupiter's transit in the Third House is not good.
Shift from one's established place of residence and
change in affection also occur during this period.
House : A period of considerable psychological unsettlement. There may be unexpected downpour of
divine influences as a result of which a radical
change in life-pattern will take place. It may be
induced by some disease, unnecessary expenditure,
change of residence or due to association of some
great saint, but the change is the primary effect.
House : A great upsurge of mental creativity leading to tremendous feeling of upliftment directing the
individual towards his ultimate goal in life is
characterised by this position of transiting Jupiter.
Increased income, unexpect reward, general prosperity and growth of personality are some of the
mundane expressions of this transit.
House : Paying off the past (karmic) debts is characterised by this transit. Increased enmity, unmerited
blasphemy, obstacles, hospitalisation and wrong
accusations could occur at this time ; even some
increased inflow of income is a possibility. But
underneath all these, there would be a feeling of
disenchantment. Dr. B.V. Raman has very poetically
expressed the situation when he stated that "the
person will be so much afflicted at heart that he will
take no delight in the agreeable faces of beautiful
women, the music of the peacock and the cuckoo
412
Solve Your Problems Astrologicaliy
and in houses made pleasant by the frolic of children
playing like the young of the deer".
7th House : The Divine would look into the face so as
to arouse the most pleasant experiences of life :
company of beautiful women, amiable social life,
increased income, gain of friendship and expression
of latent faculties would be expected at this period.
8th House : For the persons aspiring after occultism
and higher knowledge, Jupiter's transit in the 8th
House would increase his interest in yoga, occultism,
tantras and such other siddhis (perfections) but for
the man of the world this period is of serious affliction, penury, restrictions, fruitless endeavours, and
unexpected" blame.
9th House : Triangularity of benefic influences being
the main characteristic of Jovian radiation, the
planet bestows all the best influences it is capable
of when it is transiting the ninth house. Possibilities
are that there would be auspicious ceremonies,
growth in respectability, expanded opportunities for
creative activities, long travels and deeper insight in
scriptures.
10th House: Undoubtedly there could be increased
enmity, jealousy, debts and theft possibilities, but
despite all these, there would be great peace of
mind and equanimity in disposition, chances of
professional preferment or some activity which
brings out the best in the man ; the capacity to
advise others would also increase.
11 th House : The Jovian radiation to inculcate the feeling of contentment is immensely effective and such
radiations occur when it is transiting the eleventh
house, increased income, improvement in status,
help from brothers, gain in speculative activities.
Transits
t
413
married happiness and beneficial travels are some of
the effects of this transit.
12th House: Not a very pleasant house for Jupiter to
be. It imparts here the radiation which would transform all the material attainments into spiritual
capabilities. For this reason, there are increased
possibilities for illness, penury, failure attempts, loss
of property and larger number of enemies, change
of environment, but there will also be stirrings in
emotional nature and success of in yoga.
MARS
While assessing the effect of Martian transit, it is
important to note that it is the vital energy which enables
every form of relationship to grow.
Under the Martian
impulse, the seed breaks through its shell and sprouts
through the hard cruat of the earth. Third, sixth, tenth
and eleventh house transits of Mars are good while
others are trying. The following table gives a.syhoptic
view of different transit effects of Mars.
1st House : Unless the individual has sufficient strength
to absorb the Martian radiation, the influx of tremendous force under its first house transit might, be
devastating.
In ordinary cases, Mars' transit
here would create excess of heat in the body and
accident .proneness. For average healthy persons,
this transit would lead to emotional outbursts,
agility,
increased anger,
difficult
adjustment
problems with some possibility of wife's illness.
Change of house, blood pressure and other ailments
connected with hyper-tension could also occur.
2nd House : Much upsetting in the family circles and
loss of wealth. The children are liable to suffer from
blood oozing ailments, and father will also be suffer-
414
3rd
4th
5th
6th
Solve Your Problems Astrologically
ing from hyper-tension or surgical operations. In
the case of painters, an opportune time for painting
the fire of hell, and for poets to compose ballads.
House : Added valour to the individual with enormous amount of challenging and
enterprising
energy impinging on the person which could enable
him to succeed in almost every activity he undertakes. All round success, status increase, challenging initiative, encouragement and patronage for
all his activities would certainly make this short
period of Martian transit remarkable.
House: Let the individual take precaution that
excessive pride does not ruin his opportunities.
Misunderstanding and quarrel with superiors, loss of
income, estrangement with wife and danger of high
blood pressure might occur. For females, this period
could lead to separation and even death of
husbands.
House : A bad period. Affliction of children, illhealth, sorrow and loss of income are possible
events. But there is also a likelihood of developing
some new interests in life and students of yoga may
progress towards achieving some perfections—
siddhis.
House: One of the best transiting houses for Mars
when the past efforts get suitable opportunities to
fructify.
Under the impulse of Mars transiting the
sixth house, one could expect solution of longdrawn problems, success in every aspect of life, and
betterment in life. For those who are on the path
of spiritual unfoldment, this transit'provides suitable
conditions for important pilgrimages, and they
would also be appropriately attuned to receiving
messages from the £>eva-/oA:a, the world of the gods.
Transits
415
7th House : The relationship with wife gets worse, and
personal health of the native is in jeopardy.
Even
the professional life cannot be peaceful and loss of
wealth and death of some family relations could
occur.
8th House : Either there would be discharge of blood,
surgical operation, bilious ailments, or development
of some latent faculties and attainment of occult
powers.
Generally speaking, one could expect
estrangement with friends and relations, loss of
money, increased amount of tiresome work, besides
personal sickness or accidents.
9th House : Unexpected events may take place and the
individual may discover some hidden conspiracy
against him. There could be decreased capacity to
take up challenging work and the family life may be,
to a great extent, disturbed nonetheless the individual will be able to establish link with his higher
nature.10th House: A period of all round vigorous activity,
both professionally as well as personally; familywise,
the time would be good and the children would do
well. One could expect during this period professional preferment, extension of friends' circle, increased
renown and general environmental improvement
around himself.
.11th House : Unexpectedly good influence in all aspects
of life ; increased income, unexpected friendships,
greater work and social opportunities, revival of old
interests and recovery of lost propoerty.
12th House : A period of mixed results, physical depletion of energy, mental tension and difficult adjustment-problems, but there could be new service
416
Solve Your Problems Astrologiclally
prospects and elimination of enemies. Wife will not
be favourably disposed towards the person.
SUN
The solar transits have to be assessed in such a way
that the general effects of this solar sojurn is repeated
every year for every month. This repetitive nature of
the solar transit with precise regularity requires the
prognostication to be made very carefully. The essential
function of solar transit is to consolidate the experiences and qualities developed during last twelvemonths.
Every month, the sun radiates a specific quality impinging
a particular house under which the powers acquired
during the year are consolidated. This makes it relevant
to what the individual had been undergoing and how
his life-course had been flowing. With this general
background, one has to recognise that the house in
which the Sun is located during the month gets highly
surcharged with its energy as a result of which there is
much activity relating to that house and to the house
which it aspects, that is the seventh house from where it
is transiting. The-unsettling and the nourishing effects
occur with a purpose. The former is done so that the
fresh impetus given to the house is properly absorbed,
while the latter is done so that the impulses sent to it by
(iJher planets are thoroughly assimilated. These effects
will have to assessed according to special planetary
disposition in each horoscope, but the following are
some broad indications of the solar transit.
1st House: The Sun provides enormous amount of vitality in this house as a result of which there is great
unsettlement in every aspect of life. The Sun is,
averse to everything material, so there will be
general destruction of material welfare. Even to
Transits
2nd
3rd
4th
5th
6th
7th
,8th
9th
417
marital relationship, the Sun in the first house is not
helpful. When the individuality of the person is
aroused and his spiritual nature enkindled, . his
attachment to wealth, body pleasures, and sexual
entanglements would be completely eliminated.
Prior to attainment of that status of unfoldment,
these deprivations may appear unpalatable eventsHouse : In the second house, the Sun would induce
fall in income, loss of relations, and greater physical
discomfort.
House: The Sun's rays are conducive to produce"
favourable results in the third house as a result of
which there will be improvement in health, removal
of obstacles and favour from superiors.
House : Change of environment, domestic unhappiness, mental agitation and occasional flashes of
eternal truths may occur with the Sun in the Fourth
House.
House : Fear, affliction of children, bad social
relations are the results of Sun's transit in the Fifth.
House : Victory over enemies, smoothening of the
path of success, and removal of restrictive conditions. Consequently there could be success in undertakings, good health and professional preferment.
House : Health of many persons in the family would
cause concern, and there could ' be wearisome
travels.
House : Danger of accident and illness ; adjustment
problems with friends and family relations, quarrelsome attitude, and one may suffer royal displeasure
specially because of his sharp tongue.
House: Would alienate the native from other associates and induce in him a sense of isolation, and he
would feel run down. For those who are materially
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Solve Your Problems Astrologically
invojved, this transit is not good, but for those who
are on occult training, it would be a period of significant expansion of spiritual consciousness.
10th House: Resurgence of pride and efficiency ; the
work in accordance with one's destiny would be
performed at this time.
11th House: A significant contact is established
between the individual and his Divine Protector and
there is great downpour of benediction to his life.
Consequently, he is able to achieve much of his
desired goal, complete many arduous duties and
attain a new position with much honour.
12th House : A sense of disappointment will dawn on
the individual and he would feel a sense of irreparable loss of everything—status, wealth, honour and
sense of direction in life.
MOON, MERCURY AND VENUS
The three benefics, namely. Moon, Mercury and
Venus are quick moving planets which change their signs
during transits very quickly. The Moon transits a house
in 2^ days. Mercury and Venus, if they are not in retrogression, may take about 3-5 weeks which shows that
their impact could be considered merely like ripples of
the waves: th^ir effects have to be assessed only as
short-time impacts.
In this movement also they do
create good and disadvantageous effects with their transitary radiations but these effects are not lasting.
The classical texts have however indicated that these
transits are also of certain nature. For a general assessment of their several effects on life these may be taken
into account.
The Moon will generally nourish the house which it
is transiting but because of the different nature of these
Transits
419
houses sometimes these effects appear to be good, 1 bad
or indifferent. The Moon produces good effect when it
transits the 7th, 1st,6th, 11th, 10th and 3rd houses if
planets other than Mercury do not transit the corresponding vedha places namely 2nd, 5th, 12th. 8th, 4th and
the 9th. The planet in its sojourn of the different houses
give the effect as follows : (i) dawning of fortune,
pleasant feeling, and comfortable living, (ii) loss of
wealth, obstacles and run-down feeling, (ill) success
and receipt of enjoyable things, (iv) mental disturbance,
(v) humility, disease, and sorrow, (vi) wealth, health,
and freedom of mind, (vii) optimism, (viti) unexpectedly
gloomy days, (ix) fatigue of body, headache and uneasiness, (x) hopeful days, attainment of one's cherished
desires, and receipt of favourable news, (xi) joyful
company and bright prospects, and (xii) increased
expenditure.
Mercury's primary contribution is to make the person
think seriously in some given direction. When unpleasant
transits occur, the individual may be caught in gloomy
and brooding moods whilst under favourable transits
there is outward looking optimism and deeply penetrating thought.
Mantreswara gives the effect of Mercury
in its transit of the 12 houses as follows: (i) loss of
wealth, (ii) financial gain,
(iii) fear from enemies,
(iv) influx of money, (v) quarrel with one's wife and
children,
(vi) success,
(vii)
misunderstanding,
(viii) acquisition of children, wealth, etc., (ix) impediments, (x) all-round happiness, (xi) prosperity, and
(xii) fear of humiliation.
About Venus, it is said that itwill confer on the native
all kinds of enjoyments in the first house; in the second,
there will be financial gain, prosperity in the third house;
increase of happiness and friends in the fourth house ;
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Solve Your Problems Astrologically
acquisition of children in the fifth ; mishap in the sixth ;
trouble in the seventh ; wealth inthe eighth ; happiness
in the ninth ; quarrel in the tenth ; safety in the eleventh;
and acquisition of money in the twelfth.
RAHU AND KETU
Generally speaking, it is said that Rahu will give the
effect of Saturn and Ketu will function as Mars. But
this is not the true indication of the situation. In fact,
every planet has its own unique nature and we must
know it. The basic nature of these two planets is to be
important media for karmic retribution. Over the number
of lives we have generated much undesirable forces
which require to be diffused in order to render them
neutral in future. This operation requires much careful
adjustment both of the good as well as bad types. The
two shadowy planets, namely, Rahu and Ketu have been
assigned the task of dissolving those forces during iheir
natal position as well as during their transits. In their
characteristic way Of introducing their effects surreptitiously with deep impact Rahu resembles Saturn,
whilst in its suddenness, Ketu has some similarity with
Mars. These characteristics are prominent in transits.
These planets always in retrogression have their fundamental influence of producing their effects in the most
unusual manner. Wherever' these planets are placed
during their transits, one must expect that those houses
will be activised in the most unusual manner in order to
diffuse some of the past karmic forces. They can never
be expected to be happy in the first and the second,
unless there are reasons to consider otherwise; their
effects in third and sixth are very beneficial. Mantre
swara has given the effect of Rahu as follows : (i) sickness or death, (ii) loss of wealth, (iii) happiness,
Transits
421
(iv) sorrow, (v) financial loss, (vi) happiness, (vii) loss,
(viii) danger to life, (ix) loss, (x) gain, (xi) happiness,
and (xii) heavy expenditure.
LUNAR CONSTELLATIONS
The most complex consideration with regard to
transits is related to the movement of the different
planets through the various lunar constellations. The
nakshatras are indeed very powerful forces radiating
impulses of highly sensitised nature. Any planet coming
in contact with them becomes galvanised in a special
manner.
In order to comprehend the special changes
occurring in the effect of different planets, it is necessary
to understand the structure of the radiation belt of the
lunar mansions. The appended diagram shows the chief
characteristics of different nakshatras: it shows the
forces which are perennially disseminated from these
nakshatras.
Whenever any planet comes within any
special kind of radiation zone, it gets significantly influenced by that radiation. The nature of planets at the
time of the birth shows the permanent influences which
would flow from them. When they come in contact with
various nakshatras during the course of their transits,
they begin to send somewhat altered influence. The
actual forces which would affect the individual at any
time would be a synthesis of all these. On the basis of
this diagram, the student may be able to work out the
special nature of transiting planets as they would affect
the individual at any time.
Strength and Obstructions
The transiting planets are very effective in producing
certain results.
For example, the effect of Jupiter while
transiting the fifth house from Moon or ascendant invari-
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Solve Your Problems Astrologically
ably preduces some auspicious events in the family.
Saturn transiting over the Sun sign inevitably creates unhappiness from the father's side or profession-wise.
These gre some of the features which the students learn
by experience. During such transits, on occasion, the
student finds that the effect does not fructify at all.
In
regard to this he has to examine the possibility of the
occurrence of yedhas or the presence of obstructing
factors. For every planet which may be radiating helpful
influences there are certain indications of obstructing
conditions. It has been mentioned that the absence of
any planet in some houses corresponding to benefic
houses for the transiting planet is a necessary condition
for the fructification of the effect of the transiting planet.
If any planet is present there, the effect does not take
place. In this connection, it may be noted that no
restrictions are imposed due to the presence of a
planet having father-son relationship. Saturn is the son
of the Sun and Mercury of the Moon, and no vedha
occurs between these planets.
The points of vedhas for the various planets are given
below. The number in brackets indicate the vedha house.
That is, if a particular planet say, the Sun is expected
to be beneficial in a house denoted by 11, that is the
eleventh sign say from the sign in which Moon is placed
in the radical chart, then, 5 in bracket indicates that
there should be no planet in the fifth sign from the
radical Moon in order to enable fructification of this
beneficial transit effect.
Sun: 11 (5);3 (9); 10 (4) ; 6 (12)
Moon : 7 (2) ; 1 (5) ; 6 (12) ; 11 (8) ; 10 (4) ; 3 (9)
Mars: 3 (12); 11 (5) ; 6 (9)
Mercury: 2(5); 4(3);
6(9); 8(1);
10(7);
11 (12)
Transits
423
Jupiter: 2(12); 11 (8) ; 9 (10); 5 (4) ; 7 (3)
Venus : 1 (8) ; 2 (7) ; 3 (1) ; 4 (10) ; 5 (9) ; 8 (5) ;
9 (11); 11 (6); 12(3)
Saturn: 3 (12); 11 (5); 9 (9)
The most difficult calculation is that of the determination of the specific strength in accordance with which
the planets radiate their influences. It is done in accordance with the Ashtakavarga system.
Ashtakavarga
means the eight-fold energy of the planet. The different
kinds of strength thus determined are dependent upon
the placements of the radical planets.that is,the positions
of the planets at the time of the birth, in relationship
with one another. These positions could be ascertained
from the classical works where they are given in detail.
For example, one could see Phaladeepikaby Mantreswara,
chapter XXIII, or Hindu Predictive Astrology by B. V.
Raman, chapter XXVI. Explaining the essential features
of the Ashtakavarga system, Mantreswara has stated that
the ashtakavarga is the combination of the good and
bad positions of a planet in respect of the seven planets
and the ascendant taken together comprising eight
situations. Rahu and Ketu are left out from this consideration. So it is the combination of the benefic and
malefic dots in a planet's chart with reference to the
positions of the eight planets (that is, including ascendant as one of the same). Addition of all these dots
will give the number of benefic dots for different planets
in different signs. When the number-of these dots exceed
4 in any sign for any planet, then that planet, even if
had otherwise, would not create any bad effect rather it
would try to do some good depending upon the number
of dots in excess of four. The highest number of dots
for any planet in any house is eight. On the other hand,
even if a planet is expected to do some good as a result
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Solve Your Problems Astrologically
of its transiting position, it may fail to be effectiveif the
number of dots in that sign is less than four. Thus, the
good and bad effects of various planets described above
are restricted by the presence of benefic dots for any
planet in any sign resulting from the position of radical
planets. The planets in transit are, in this way very much
restricted in influencing the individual according to the
basic quality of his natal chart.
THE
LUNAR
MANSIONS
The nakshatras or the lunar mansions are highly
powerful force centres radiating influences which fundamentally affect the relationship between the man and his
universe, besides their contributing significantly in the
evolutionary process of the universe itself. A detailed
esoteric knowledge of these nakshatras is possible only
to the advanced students of occultism and to the
adepts connected with the cosmogenesis, but no astrologer venturing to peep in the mysteries of the stars as
they affect the everyday life can afford to neglect their
study.
The Hindu astrology is deeply entrenched in the
functioning of these nakshatras whose origin and growth
are inextricably woven in classical mythologies and
allegories whose understanding reveals some of the
hidden aspects of this highly abstruse subject. The
ancient seers of India had a very clear awareness of the
vitality and the far-reaching consequences of the
lunar mansions even during the pre-Vedic period.
For this reason one finds elaborate mention of the
nakshatras in their present nomenclature in the Atharva
Veda.
Such knowledge existed even among the
Chinese,
Egyptians and other ancient civilisations.
The Chinese knew them under the name of hsiu. four of
which divided the sky into four quadrants which were
known as far back as the 14th Century before the Christ,
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Solve Your Problems Astrologically
while the knowledge of the 23 ones mentioned in Yioch
ting has been traced back to the 9th Century before the
Christ. Even in Mesopotamia, the system of the Lunar
Mansions was known to the astrologers. As far as India
is concerned, the knowledge of the nakshatras, as a part
of its occult literature, is estimated to be atleast 25,000
years old. The Atharva Veda did not merely contain the
complete list of these Fixed Constellations with their
current nomenclature but also gave their various associations and relationships with cosmic deities who played
their distinctive role in cosmogenesis in which act of
manifestation, the ns/rs/jafrasplayed a vital role.
From
these descriptions one gets a feeling that the Vedic seers
considered the Fixed Constellations as the outer veils of
the inner deities, or the Cosmic Intelligences who were
actively engaged in cosmic ideation which included both
the manifestation of the universes in different phases
and the origin and growth of human beings from their
most primitive to the highest stage of the emergence of
Planetary spirits who being merely of the spiritual
nature could consciously perform inter-stellar commutation without any loss of consciousness or being obliged
to castaway their 'phy?icat' vestures.
This assumption
of the Hindu astrology, rather this esoteric knowledge
of the relationship between the planetary spirits and
the human genesis and growth which formed the bedrock
of Indian astrology.
. The nakshatras, which literally means that which is
never destroyed has been considered the most important
stage in the step-down process of the Divine Creative
Impulse ; at one stage of manifestation it is through the
vehicles of these Fixed Stars that the Divine Breath
for works incessantly as Manavantar. Till the creation
lasts, the nakshatras constantly radiate the required
The Lunar Mansions
427
creative impulse influencing the generation preservation
and dissolution of all forms according to the Divine Plan.
Commissioning of such a mighty task cannot be made
to the blind impact of matter. This fact was well recognised by the Indian seers who always worshipped the
Divine Intelligence represented by these stellar constellations with whom they were magnetically linked.
Many
modern astrologers, specially in the West who have not
worked out the rationale of delinking the degree of
precession with the signs of the zodiac or with the lunar
asterisms show their bewilderment at the predictive
significance of their relationship.
In order to appreciate the difference between
the two approaches relating to the "fixed" and the
"moving" zodiacs, the basic approach of the two schools
may be examined. The Hindu astrology is based on a
system of 'fixed' zodiac wherein the astrological signs
correspond to the astronomical constellation of the same
name. The zodiacs under this system start with Aries
0° in the same constellation. As long as the beginning
of the lunar asterisms, the signs of the zodiac and the
vernal equinox synchronised with one another, no
discrepancy
between
the
two
schools
existed.
There was no difference between the 'fixed' zodiacs and
the 'moving' ones. As soon as the adjustment due to
the gravitational force of the sun and the moon on'the
earth leading to shift of the equinoxes during successive
sidereal years caused by the slow retrograde motion of
the equinoctial points along the ecliptic is taken into
account the synchronisation of the three was upset. The
point of intersection of the celestial horizon and
the ecliptic considered as the first point of the zodiac
under the 'moving' zodiac shifts by about slightly less
than a minute every year. This slow retrograde motion at
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Solve Your Problems Astrologically
the equinoctial points along the ecliptic radically alters
the relationship between the three. As a result of this
change, what was the first point of the third lunar mansion, namely Krittika, a few thousand years ago became
the beginning, of the last lunar mansion namely the last
quarter of Purva Bhadrapada, or the last point of Revati,
depending upon the time-gap. But apart from the shift,
another difficulty also arises due to the difficulty in fixing
the precise degree of the Moon comprising the asterism at
birth on the basis of which various astrological calculations
including that on the basis of which the rulership of any
planet at any given period of the individual's life is determined.
The difference between the sidereal and the tropical
zodiacs has drawn considerable attention of the astrologers. The significance ofthis difference is highlighted
by the fact that the whole region defined by the group
of stars known as Pleides or Krittika, the third lunar
mansion, lies wholly in the astronomical constellation of
Taurus and not partly in Aries and partly in Taurus as
claimed by the sidereal zodiac of the regular size.
Another glaring example of the same type occurs with
regard to* Scorpio. This astronomical constellation has
three sub-constellations : the head is known as Anuradha,
the seventeenth asterism, the heart as Jyestha, the
eighteenth asterism, while the tail is Mooia, the
nineteenth asterism whereas the Hindu astrologers have
assumed the nineteenth asterism of Moo/a completely
within the area of Sagittarius. On the basis of such
spread-outs and taking into account the various magnitudes of ayanamsa or the degree of precession, the
Hindu astrological asterisms or the nakshatras are not
identical with the astronomical constellations. Thus, one
finds that the Indian approach to the Fixed Stars
is not based on the visible constellations; they are
The Lunar Mansions
429
merely symbolic, and the various names given to
them or attributes assigned to them are intended to
reveal their occult nature. The astrological nomenclature
given to them did not necessarily refer to a frame of
fixed stars rather they endeavoured to suggest their
intrinsic symbolic characteristics.
The antiquity of
asterisms along with very exact astronomical knowledge
of the ancient seers and the mention of the lunar
asterisms in many mythologies and allegories lead us
to believe that the Hindus always believed that the deity
presiding over a nakshatra was the real important influence and not the astronomical visible stars of the
asterism.
A study of the subject in itscosmogenetic perspective
by unravelling the primary characteristics of these
nakshatras could probably enable the student to comprehend the mysterious relationship between the human
individual and the cosmic forces flowing to him through
the intermediary of the lunar asterisms. The various propitiatory practices as well as the astrological guidance
to diurnal and other mundane activities included under
the Karma Kanda of the Hindu ethics are based
on an understanding of this relationship. As Eliphas
Levi, the great Kabbalist, once mentioned that God sows
the idea of the Infinite, and the rays of the Sun bring to
birth the germs to the Planets, the ancient seers visualised the ever active celestial hosts discharging their
divine responsibilities mainly by bringing out the latent
destiny of the individuals as well as that of the
nations, mother earth, solar system and the cosmos itself
according to the Divine Plan. The process of cosmic
ideation, the transmission of the Divine Idea to the
planetary regents, from them to the terrestrial system
and then, to the human individuals could be described
430
Solve Your Problems Astrologically
only in the language of esotericism as finite simUies are
unfit to express the abstract and the infinit, the
objective ever unable to describe the subjective.
For
this reason the incomprehensibility of
the Vedic
hymns in praise of the nakshatras led the Puranic
scriptures to describe the highly mysterious radiations of
the planetary spirits in garbled mythologies but with
the possibility of their being deciphered with the aid of
appropriate keys to those mystery languages. On the
basis of these descriptions, there is a possibility of
getting some hints regarding the cosmogenetic expansion of the Heavenly Man so that the subjective and
objective relationships at the various stages of macrocosmic and microcosmig or anthropomorphic evolution
along with the special mission assigned to nakshatras
and the zodiacs could be somewhat understood.
The very term nakshatra in Sanskrit is derived from
the root word which signifies that which never decays
or dissolves, but it has been interpreted in many ways.
H. P. Blavatsky thought it to consist of naksha meaning
to approach and tra to mean to guard which implied
that the lunar asterisms were the abode of gods devoted
to guarding and guiding the cosmic, solar, and
terrestrial evolutions. But the root meaning of the word
referred to
"Imperishable" which made the lunar
asterisms the primeval passive principle working eternally
for the regeneration and evolution of the universe. This
eternal cosmic principle was described in the various
Puranas in several ways. Essentially however they refer to
the nakshatras as the twentyseven daughters of Daksha
Prajapati. When the various experiments of evolving the
human kingdom failed, Brahma, the Progenitor of the
Cosmic manifestation created from several parts of his
body several Regents, Devas and Asuras, the gods and
The Lunar Mansions
431
demons, and other spiritual beings and bestowed on
them specialised functions and energies. From his Prana,
the Vital Airs, he created Daksha (meaning the Expert)
and married him to Prasuti (meaning procreation) and
charged them with the responsibility of programming the
system of copulative generation. Over a period of several
Kalpas of 432 million years each, Daksha Prajapati begot
60 daughters, of which 10 were married to Dharma
(meaning
Righteousness) who held together the
creation, 27 daughters were married to the Moon who
became responsible for the expansion of consciousness,
and 13 daughters were married to Kashyap Prajapati who
were assigned the task of racial evolution, and so on.
Furthermore, the mythology stressed that the Moon
showed special favour to Rohini nakshatra as a result of
which all the rest complained to their father ofthis
partiality which led the Daksha to curse the Moon to die
of tuberculosis but on the second consideratiop he was
cursed to gradually weaken to death but again to revive
and come back to his full self. Inthis, one deciphers a
close relationship between the i\|o6n and the constellations with a view to propagating the human race.
Constellations being of the feminine character, they have
the passive creative potential in which the Seed, the
Germ, or the active creative essence must be put to
incubate and take birth. This preservation and generation
of the life seed is ""expected to be different in each
asterism. In carrying out this procreative process, the
Moon though attached more to some has to suffer himserf. The periodicity of the phases of the Moon which
assists the evolution of life on this earth is an act of
great sacrifice on the part of the Moon. But the Moon
itself is a passive agent with regard to the Sun, because
it receives the Ray from the Sun and only that which it
432
Solve Your Problems Astrologically
has received it can implant. But in doing so, the final
result differs due to its association with different
asterisms. In all this operation, the area of activity is
the human consciousness. Whenever one examines the
effect of lunar asterisms, it is necessary that the impact
on the psyche of the individual concerned is studied.
The nakshatras, each one of them, has unique
identities of its own. Difficulties in expressing those
special flualitiesof these asterisms led the ancient seers
to describe those qualities in human terms leaving much
to the understanding and intuition of the student. The
sex differentiation between male and female, the
categorisation between seven classes of functional differentiations such as Brahman, Kshatriya, Vaisya, Sudra,
Farmer. Outcaste, and Butcher, orbetween 14 categories
of animals, between different types of living entities
belonging to different regions such as human, forest
dweller, quadruped, aquatic or insect, and finally
between the categories of men, gods, and demons are
all suggestive to indicate the basic inherent qualities of
these asterisms. Whether they primarily impart preservative or germinative impulse determines their sex :
many of these nakshatras, such as Krittika, Rohini,
Mrigashirsha, Aridra, and Punaravasu, excepting Krittika
are Chiefly generator of those impulses which are clearly
the recipient of impulses for further incubation. As it
would be seen from the later d_escription, Rohini is
related to Hiranyagarbha, Mrigashirsha with Tan Matras,
Aridra with Mahat and Punaravasu with Nada and Bindu
all of which require some activising agency in order to
be fruitful.
On the other hand, Ashwini, Pushya,
Ashlesha, Makkha, and Uttara Phalguni being connected
with Spiritual magnetism. Differentiation of Life-Energy,
Transmigration of Soul, and Siddhis are the chief active
The Lunar Mansions
433
impulses which can fructify only when suitable milieu is
provided to them.
In this way, one finds that the
classification of the asterisms, though generally speaking
they are primarily passive potential, into sexes referto
their further differentiation between preservative and
generative qualities. Those individuals who have, say
their Moon or any other planet in a male asterism would
find the development of the lunar or the planetary radiation fructifying when they are actively involved in their
operation. Whatever their circumstances, they should
be involved in some positive action, whenever they are
inactive, or at the receiving end, their psychology would
be depressive. On the other hand, the planets in Rohini
or Mrigashirsha would bestow their result as a result of
seme other agency, they would-be happy to receive the
reward and preserve and develop whatever is received.
When they have to take initiative in order to obtain
those qualities, they are unhappy and do not feel very
elated.
The categorisation of the asterisms in seven caste
groups goes deeper in revealing the inner motivation of
the individual. As the asterisms are more powerful than
the radiation of the signs of the zodiac, the asterisms
must be capable of explaining much better the characteristics of the human groups, which are generally classified
as the seven 'rays' of human temperaments. These special
temperamental attributes of human beings are considered
universal and clairvoyant investigations ofC.W. Leadbeater, Earnest Wood, and Geoffrey Hodson have all
corroborated to the fact that all living entities can be
grouped in seven main types- These types are linked
with the septenary channels of life waves. Often attempts
are made to relate the seven planets with these seven
human temperaments, or with the seven main flows of
434
Solve Your Problems Astrologically
life-energies. It is probably these seven life currents
which are further divided into twentyseven specialised
radiations, for which reasons each of these twentyseven
channels maintain their original qualities in spite of
several modifications they have to undergo in the
process. The Ray of Power requiring the individual to be
outgoing in the realm of consciousness building new
continents of thought and crystallizing new races and
social organisations rightly typified by the office of
Manus in Hindu and other scriptures is symbolised in
this classification by the Kshatriya caste. Whilst the
kingly responsibilities take the royalty to conquer new
domain and protect its own subjects and express his
power, the butcher is no less powerful but in the realm
of objective world where he destroys the living organisms
in order to take out the usable portion of the same. In
essence, that is what the modern scientists charged
by the task of experimental enquiries do. In the theosophical literature the former is stated to be the First
Ray while the latter as the Fifth Ray, without having any
reference to the order of preference or priority or precedence, but just for identification of the two distinct
qualities of the human temperament. The Vaisya community in the ancient Indian society, under the Manu's
system of social organisation, had the charge of preservation of the established community and sustaining it
by providing the necessary wherewithal for the same.
They were the "Trustees" of the community. In essence
that is the function of esoteric wisdom, arising out of
Buddhic consciousness which give insight into the
laws of the universe.
That True Wisdom in terms
of settled social organisation could best be exemplified
by the function ofthe Vaisya community. The farmers
provided the necessary amenities for the preservation
The Lunar Mansions
435
and sustenance of the community. The former caste
was the custodian of the general organisation of the
work whilst the latter had to provide the necessary
constituents with which the work of the former could be
carried out.
In terms of philosophy, if the former could
be considered corresponding to the Esoteric Wisdom,
the latter would be the Exoteric or the Ritualistic part of
the same. In terms of the theosophical classification,
the former is the Second Ray and the latter the Sixth
Ray. On the same analogy, Sudras are accepted as an
important component of the community providing the
basic amenities of services for the community while the
outcastes were something unassimilated caste in the
general body politic. The Third Ray represented here by
the Sudras is linked with thought as a component of
activity as far as the human constitution is concerned.
!n the realm of consciousness, everything is activised as
a result of the operation of thought, on the same analogy
but in a different manner, the temperament which is
concerned with fine arts whereby the archetype is
crystallized, or by which effort the universal- harmony
latent in nature is objectified, that temperament is
labelled as the Seventh Ray and that could very well be
categorised by the function of the outcasts.
The
function of the Brahmans was to establish (religious)
harmony among the various sections of the community.
They were not expected to impose their own self or their
own opinions on the community ; rather their responsibility was to coordinate the activities of the other classes
with a view to unifying them all. That is what the
Ray of Harmony, the Fouth Ray of the theosophists, was
expected to do. In this way, one could perceive the
different asterisms, though stated to belong to certain
castes in the ancient Indian body politic, yet suggestive
436
Solve Your Problems Astrologically
of the basic human temperaments. Understanding of
these impulses could reveal the special effects expected
of different planets coming under the influence of these
asterisms.
On the lines of castes indicated above, other categorisations of the asterisms among different species,
temperaments, animal type or the directions in space
should be comprehended and appropriately interpreted.
These characteristics are very useful for proper integration of diverse forces operating on the individuals
themselves through different planets so that contradictions and conflicts of the personality could be properly
understood and resolved. More than this,these asterisms
also indicate the adjustment problems between different
human individuals with whom one comes during the
course of one's daily intercourse.
A person of the
elephant animal type, if married to the lion or tiger type
of wife would find adjustment problems quite difficult.
A cat and dog relationship may not be as bad as
between cat and rat combination. In the same way,
god-demon union would inevitably lead to serious
discord whilst god-man relationship may be highly
harmonious. On the basis of these considerations, the
astrologers, to a great extent, determine the marriage
compatibility between two individuals. The characteristics of lunar asterisms are given in the following table.
It jmay give to the student an insight into the nature of
the asterisms.
For indicating the various characteristics of the lunar
mansions, the classical astrological texts have given
many other indications which were mentioned earlier, the
asterisms are very basic for astrological predictions; they
carry with them some of the primeval impulses which go
to the very root of cosmogenesis. In this regard, the
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The Lunar Mansions
437
relationship between the three Basic Attributes or the
three Gunas namely, Sattwa (Harmony), Rajas (Activity)
and Tamas (Inertia) and the lunar asterisms is very
important, and so is their linkage with the four basic
human
impulses
namely,
Dharma (righteousness,
religion),Arfrta (materialgain, meaning), Kama (passion),
and Moksha (Liberation) ; the diagram appended gives
an indication of these relationships.
In order to study
the relationship between the various impulses flowing
through these asterisms, it is. necessary to note that
these Gunas flow in such a way that the primary flow
has the secondary undercurrents of the three and each
secondary flow has also the tertiary flow of the three
currents within it. So the impact of this spread of the
Basic Attributes has tobe studied very carefully and much
depends upon the understanding of the nature of the
Gunas and their interplay. The complex nature of this
circulatory motion, in ring within rings may well be
appreciated by the fact that the universal cause of cosmic
manifestation, according to the Vedantists being Maya
or the Great Creative Illusion, is also considered as
Avidya or-lgnorance which in fact for providing various
channels for creative differentiation in life expreses itself
as the three Basic Attributes. The nakshatras are linked
through the Gunas to the primeval creative process
whereby the one becomes many.
The relationship between the Basic Attributes and
the nakshatras is not two-dimensional. It is a multidimensional relationship pervading the entire spherical
universe both in its subjective as well as the objective
planes of manifestation. These nakshatras are also intimately linked with
the four
primary motivational
impulses, namely Dharma, Artha, Kama and Moksha
which do not arise from the three Basic Attributes i.e. the
The Primary Characteristics of the Lunar Asterisms
Nakshatra
Sex
Caste
/
2
3
1.
Ashwini
2.
Bharani
3.
Krittika
4.
Rohini
6.
Mrighashirsha
Male
Female
■I
Specie
Temperamental Categorization
Direction
7
4
5
Vaisya
Horse
God
Outcaste
Elephant
Man
West
Brahman
Goat
Demon
North
Sudra
Serpent
Man
Farmer
God
6. Aridra
Butcher
Dog
Man
7.
Punarvasu
Vaisya
Cat
God
8.
Pushya
Kshatrlya
Goat
9.
Ashlesha
Outcaste
Cat
10.
Makha
Sudra '
Rat
11.
Purva-Phalguni
Female
Brahman
12.
Uttara-Phalguni
Male
Kshatrlya
Male
Animal Type
Demon
Man
Cow
6
Quadruped
..
South
East
Quadruped (2)
Human (2)
Human
South
West
Human (3)
Aquatic (1)
Aquatic
North
Aquatic
South
Forest Dweller
West
Forest Dweller (1)
Human (3)
East
North
East
Vaisya
Buffalo
God
#»
Farmer
Tiger
Demon
Swati
Male
Butcher
Buffalo
God
16,
Vishakha
Female
Outcaste
Tiger
Demon
17,
Anuradha
a»
Stidra
Deer
God
18,
Jyestha
Male
Farmer
..
19,
Moo la
,,
Butcher
Dog
20,
Purva-Ashadha
■'
Brahman
Monfey
21.
Uttara-Ashadha
Kshatriya
Mongoose
22,
Shravana
Outcaste
Monkey
23,
Dhanishtha
Farmer
Lion
24,
Sat-Bhisag
Butcher
Horse
25.
Purva-Bhadrapada Male
Brahman
Lion
26.
Uttara-Bhadrapada Female
Kshatriya
Cow
27.
Revati
Sudra
Elephant
13
Hastha
14.
Chitra
15
Female
t*
Female
..
Human
South
West
.■
North
Human (3)
Insect (1)
Insect
East
South
West
Demon
Human
North
East
#f
Human (^)
Quadruped (3^)
Quadruped
South
••
Quadruped
North
Aquatic
East
Human
South
Human (3)
Aquatic (1)
Aquatic
West
Man
Demon
Man
God
,f
North
East
[Numbers in brackets show the number of padas of the quadrants of the asterisms belonging to the
category of the animal type mentioned.]
Solve Your Problems Astrologically
440
Gunas
they arise from entirely a
direction
and pervade the lunar mansions giving them, a new
dimension for their functioning. These asterisms have
been classified as follows in the four primary impulses:
Categorisation of Lunar Asterisms into
Four Primary Motivational Impulses
Dharma
Artha
Kama
Moksha
Ashvini
Pushya
Ashlesha
Bharani
Punaravasu
Makha
Vishakha
Anuradha
Swati
Jyestha
Krittika
Aridra
PurvaPhalguni
Chitra
Rohini
Mrigashirsha
UttaraPhalguni
Hastha
PurvaAshadha
UttaraAshadha
Revati
Dhanishta
@
Sat-Bhisag
Bhadrapada
UttaraBhadrapada
Abhijit was an asterism during the Vedic period and it was presided
over by Brahma, the Creator of the Universe, but later on, it was
dropped out making the present number of nakshatras as only
twenty-seven, which is equal to three times the number of planets.
The Hindu system of astrological prognostication,
is in fact an endeavour to reveal the message
of the Permanent Spirit or Soul to the transient
personality as evident from the labyrinth of planets,
zodiacs and the nakshatras. The effect of the planet is
radically altered according to their location in any sign
of the zodiac or in any stellar constellation. The planets
vibrate the tune whilst the zodiacs and the nakshatras
determine the resonance of the same. The final effect
The Lunar Mansions
441
depends upon the sum total of all these influences. An
understanding of the nature of all the three is important
in order to indicate the various possibilities open to the
individual under any specific situation.
In order to
understand the nature of the nakshatras it is necessary
to examine them from various angles. A synoptic view
of the several characteristics of the different nakshatras
such as their symbolic representation, presiding deities,
primary impulses and impact on the individuals on the
sideandon the materialising side, on the suggestions of which one could work out greater details of
these asterisms is given in a tabular form as an appendix.
The symbols used are Indian in character, but there are a
large number of these which are universal, such
of a horse, coral, potter's wheel and so on. The presiding deities could be understood only when the Indian
mythologies and scriptures are studied in depth. As far
as primary impulses are concerned, one will find that the
earlier asterisms are generally concerned with arousing
and giving rise to the wherewithal with which evolutionary process could be made possible, such as regenerative potential, primordial light, Hiranyagarbha or the
great deep, or Tan-Matras or subtile elements and so on.
It is on the support of these forces or the factors that the
life of the individual is concretised. For the latter, one
needs experience, expansion in time and space, acquisition of several supernatural powers and so on. The
second set of asterisms are concerned with these
activities. And lastly,
will have to energise the
forces which would finally dissolve everything and
merge all in their ultimate source. The sequence of the
nakshatras may be studied keeping this evolutionary
sequence in the background.
442
Solve Your Problems Astrologically
The extension of the asterisms, as indicated
earlier, is not related to their actual spread but the
later is to be considered only as some sort of
physical of the deity or seat of the radiations from
these nakshatras, the two being linked in
mysterious manner.
For astrological purposes, each
asterism is assumed to extend over 13° 20' beginning
with Aries 0°. Each of these is further sub-divided into
four quarters of equal division: every 3°
of the
asterism is considered
ora portion. The nakshatra
is assigned to some planets, whilst each pada is also
assigned some planetary ownership, the both are not
necessarily always the same. These ownerships of the
nakshatras as well as of their padas are indicated in the
chart appended.
Such complications only make the
examination of lunar asterisms very indeterminate, but
surprisingly, the sequence of the planetary rulership over
the individual at any time which depends upon the
position of the Moon at the time of the birth in these
asterisms, as well as the sequence and duration of these
ownerships are all intimately connected with the
asterisms.
Furthermore, the planets give effects not
necessarily of what is inherent to them but according
to the nature of the planets and their disposition due to
their ownership of any specific nakshatra and their quadrant,
where the planet is located in the natal chart. This
shows that the student who desires the knowledge of
astrology for his practical guidance will have to approach
the question of lunar mansions very seriously and carefully. Only a synthetic study of Hindu scriptures,
mythologies, and several other occult texts like Yoga
Sutras, Mantra Sastra, and
literature could
provide a comprehensive view of the special magnetic
radiations of these lunar mansions. The hints so far
The Lunar Mansions
443
given in exoteric astrology are merely suggestive of the
basic principles on which the cosmic and human evolutions are guided ; on the knowledge of these principles
it could however be possible for the individuals to
reorient themselves in a more meaningful way and
approach life and their everyday problems in order to fulfil
their ultimate destiny.
Appendix il
Symbols, Presiding Deities, and Various impulses of Different Nakshatras
Nakshatras
Symbols/
Presiding
Deities
1
2
1. Ashwini
2. Bharani
Head of a horae
Aswini Kumars: The
Celestial Physician
Primary Impulses
i
Regenerative
Potential
Yoni: The Female Sex
Preservation of
organ
the Germ
Yama : The God of Death
CHARACTERISTICS ON THE
Evolving Side
4
Materialistic Side
5
Leadership
Thirst for Sensation
Investigation into
Occult Laws
Excessive Indulgence
• in Sex
3. Krittika
Razor
Agni; The God of Fire
Primordial Light;
The latent Active
Principle
Dedicated Divine
Service
Quarrelsome and
Selfish Efforts
4. Rohinl
Chariot
Brahma : The God of
Creation
Hiranyagarbha, or
the Great Deep ;
The Incubative
Potential
Engineering the
Divine Power
Social Progress and
Love for Wealth
Head of a Deer
Soma : The Moon
Tan-Mdtra : The
Subtile Elements
Intelligence
Egotism : l-ness
Precious Stone, or a
Human Head Rudra ;
The God of Destruction
Mahat:
The Universal
Intelligence
Study of Esoteric
Laws
Conflict
5. Mrigashirsha
0. Aridra
7.
Punara-vasu
Bow; Housa
Aditi: "Visible Infinity*'
Union of Sound
and Divine
Consciousness
(Nflda -i- Bindu)
8.
Pushya
A Flower, a Circle or an
Arrow
Brihashpati (Jupiter;
Spiritual
Magnetism
Tranquil Mind
Emotional Instability
9. Aahlasha
Serpent Nagas:
The Serpent God
Differentiation of
Life Energy
Initiation in Esoteric
Mysteries
Treachery and
Immorality
10. Makkha
House a Palanquin
Pitris (Manes)
Metempsychosis :
TranSinigration of
the Soul
Regal Glamour;
Prestigious Office
Servitude
A Couch; A Platform,
or Fireplace. Bhaga :
The God of Fortune
Trishna: Thirst
for Experience.
Conquest and
Domination
Debauchery, Gambling
and Black Magic
Ambition
Black Magic
Earning One's Bread
anyhow ; Penury
11.
Purva-Phalguni
12. Uttara-Phalguni
13.
Hashta
14. Chitra
Siddhis: The
A Small Bed
Aryaman: The Wooer Latent Powers in
Man
Discipleship
Palm
Savita: The Sun
Duration ; Time
Public Service
One Pearl
Tvastra : The Celestial
Space. Dance of
Shiva
Urge to Build
Accentuation of Kama'
Manas, or of
Passional Nature
Pig in rhe Mud
2
15. Swati
J
4
J
Coral
Vayue : The God of Air
Akasa (Sky)
Passion
Pleasure
16. Vishakha
Potter's Wheel
Indra and Agni (The Lord
of Gods, and the Gods
of Fire
Psychism
Topas: (Purificatory
Austerity)
Experience of
Restrictions
17. Anuradha
Lotus Flower
Mitra (A Sun)
Spirit-Matter
Mix
Occult Powers used
for Selfish Ends
Depth of Material
Whirlpool
18. Jyestha
Kundalini: The
, Ear Ring, Umbrella
Indra : The Lord of Gods
Serpent Fire
Divine Benediction
Arrogance
19. Moola
tail of a Lion ; Elephant's Mnmukshuttwa:
The Urge for
Goad Nritta : A Demon
Liberation
Karmic Nemesis
Cruel ; Possessive
20. Purva-Ashadha
Tusk of an Elephant
Water
Reflecting the
Divine
tSod's Grace
21. Uttara-Ashadha
A Small Cot
Vishwa Deva :
'Universe as God'
Cosmic Unity
Humility
Self-Centredness
Ear; An Arrow
Vishnu : The Preserver
The Great Silence
Meditational
Attention
Obedience
22. Shravana
23. Dhanistha
A Musical Drum
Vasus*
Radiation of
Life Force
Occult Attainment
Deprivation of
Material ConvdTfences
24. Sat-Bhisag
Hundred Flowers
Vanma : Regent of the
Ocean
Maintenance of
Law ; Nature in
Bloom
Blending of
Consciousness
(in Infinity)
Psychological Pain
Sword Ajaikapada
(One Footed Goat)
Cosmic Stability
Fearlessness
Anguish ; Sorrow
Unveiling of the
Wisdom
Kaivalya : Nirvana :
Liberation
Complete
Dis-interstedness
IMihil—The
Dissolution
Equanimity
Complete Destruction
25. Puiva-Bhadrapada
26. Uttara-Bhadrapada Number Two; A Twin
Ahirbudhanya; (The
Serpent of the Deep)
27. Revati
A Fish. Pushan **
* A class of Vedic deities related to wealth and auspicious things in life ; they are said to be eight in number.
** Pushan is a Vedic deity vibrating throughout the sky with primary function of nourishing for which reason
he is also known as the "Nourisher".
APPENDIX
SOME
PRELIMINARY INFORMATION
HINDU ASTROLOGY
ON
There is nothing esoteric or anything incomprehensible about a natal chart or a horoscope as it is commonly
known. The horoscope merely represents the position
of various planets at the time of the birth
an individual
or the occurrence of an event. The scope of deductions
from this basic chart is however very extensive. The
event of which a chart is drawn at its commencement
can be the moment of impregnation, birth of a baby,
beginning of any mundane act, putting specific query to
the astrologer, beginning of a new year and so on. The
casting of the horoscope at the time of the actualisation
of an event enables the Hindu astrology to predict the
future in many diverse fields. These areas have generally
been classified under genethlialogy, mundane, catarchic
or state, and interrogatory or horary
Besides
these, the Hindu astrology also deals with medicines
and military strategies but these are actually some
variations of one of these indicated above.
Under genethlialogy, which is the most popular
branch of asrtology, predictions are made regarding
human individuals based on the basis of planetary
positions at the time of his birth. The general or the
mundane astrology deals with the planetary influences
450
Solve Your Problems Astrologically:
as they affect social groups, nations or all humanity en
bloc.
It includes predictions relating to meteorology,
seismology, husbandry etc. Catarchic, state or the civic
astrology is concerned with the destinies of nations,
kings and the rulers. It answered the auspicious or
otherwise nature of a chosen moment for the success of
a course of action begun in it. The interrogatory or
horary astrology provided answers to a client's query
based on the planetary situation at the moment of his
putting the question or approaching the astrologer. In
all these branches of Hindu astrology, the most important
requirement for astrological predictions
the knowledge
of the stellar position at the time of the event. The
horoscope provides this information.
The Horoscope
One need not be intrigued by the format of a horoscope. Essentially, in all forms of representation, whether
it is the so called the western system chart, or based on
the Hindu astrology, even if it is a regional variation of
casting the
whatever the format it merely
represents the planetary position at the time of the birthIt is therefore important to know how the chart represents
the planets. In mapping out the sky, it is necessary to
begin from a central point in relation to which all other
co-ordinates are presented. But, as the sky is not a flat
surface, it is a kind of sphere, the determination of the
cardinal points becomes difficult.
The difficulty is
increased by another fact that the depth of the sky is
also to be indicated in the horoscope.
Astrology is concerned
the movement of the
planets which takes place within a narrow band of the
sky : it is called ecliptic. It is defined as the great circle
formed by the intersection of the plane of the earth's
Appendix
451
orbit with the celestial sphere. It is the apparent annual
path of the sun in the heaven. This is the path taken up
by the various planets as well. The path of the planets is
seven to eight degrees above or below the ecliptic. This
ecliptic forms the axis for the horoscopic mapping; other
portions of the sky are not of any great significance.
They are not attempted to be incorporated in the
astrological chart.
The ecliptic can be observed and identified by
following the movement of the sun. The sun rises in the
east, moves to the mid-heaven at noon, sets in the west
and traversing the downward circle rises again in the
east. The mid-day sun is not.always at the zenith (it is
at the meridian) though it is the highest point it could
reach during the day. The horoscope is concerned with
this path of the movement of the sun. Other planets
also follow the same path. For identifying the location
of planets, the first referai point is the east.
For fixing the other co-ordinates required to specify
the positions of the planets, the intersecting points of
celestial equator and the path of the ecliptic are noted.
These points are not always identical with the east ; the
difference arises due to the rotation of the earth. The
planets move on the path of the ecliptic. In order to
identify their positions on this path, one of the intersecting points known as the vernal equinox is taken as
the referai point.
On the path of the ecliptic one can also observe
certain groups of stars which do not alter their relative
positions. Such stars are spread all over the zodiac.
the entire path of the ecliptic is divided into twelve
parts each consisting of thirty degrees, each division is
said to correspond to a sign of the zodiac. There are
twelve signs of the zodiac. The groups of the stars
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Solve Your Problems Astrologically
mentioned above have been classified in twelve units and
special names have been given
These are the
names such as Aries, Taurus, eto frequently used by
the astrologers. Though these groups of the stars
comprising different zodiacal signs are not necessarily
contained within the thirty degrees assigned to each of
them, yet the Hindu astrology assumed them so. When
a planet is shown in a sign of the zodiac, it shows its
distance from the beginning of the zodiacal sign.
the Hindu astrology also takes into account another
set of stars situated much beyond the zodiacs. These
stars are divided into 27 groups and are called the nakshatras, asterisms, or the Lunar Mansions. Their relative
positions also do not change.
For predictive purposes,
they are much more powerful than the various zodiacal
signs. The traditional Hindu astrology preferred showing the planets in these nakshatras which also served
the same purpose as the signs of the zodiac in identifying the planets from a given co-ordinate in the sky.
Once the beginning of the nakshatras or of the signs
of the zodiac in relation to a given position of the planet
within it is identified and indicated, by its location
a-vis the east point, it could be possible
fix the planetary position in the sky. A horoscope actually does
The Hindu astrology assumed for the horoscopic
purposes the coincidence of the vernal equinox on the
path of the ecliptic, the first point of the zodiacal sign,
and the first point of the Lunar Mansions. This assumption is a matter of serious controversy among the various
schools of astrology, but for mapping out the planetary
positions in the sky, this assumption does not vitiate
the predictions in any substantial way provided one
knew the existence of this controversial point,
present, it is no use going into details of this controversy
Appendix
453
though some of it has already been mentioned in the text
of the book under relevant chapters.
While casting the horoscope, it is important to note
that the east point rising in the sky and the signs of the
zodiac at its zero point (and the commencement of the
Lunar Mansions) are not always identical. Therefore a
difference has to be recorded. The
systems of
casting the horoscope records this difference in different
ways and there is no one universally accepted system to
do so. This often confuses an amateur.
It has already been mentioned that the east is the
ascendant, or the first house in the horoscope. The
entire sky is divided into twelve such houses. The midheaven is the tenth house, rather the mid-heaven is
included in the tenth House. The twelve houses in the
horoscope represent the twelve divisions of the sky
beginning with east as the first house. But, the twelve
divisions of the ecliptic or the twelve signs of the zodiac
are different from these houses. The natal chart shows
the relationship
these two sets of division. In
some types of horoscopic format, the sky with the east
as the central referai point known as the ascendant is
fixed first and the signs of the zodiac are superimposed
on it and the planets are placed therein ; in some other
format, the
signs are predetermined and the
ascendant that is the east point is superimposed thereon.
In both types of horoscopic castings, the planets are
always indicated in the different signs of the zodiac
according to their longitudes, that is, their zodiacal
degree.
Some Basic Concepts
The celestial equator is the extension of the earth's
equator in the sky. The sun crosses it, or seems to cross
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Solve Your Problems Astrologically
it, at different times of the year. During the summer
months, in the northern hemisphere,
sun moves north
of this equator and during the winter months, it is south
of it. The movement of the sun is recorded on the path
of the ecliptic. Thus there are two points of intersection
between the path of the sun and the celestial equator.
These two points are called equinoctial points. The
point of intersection of the celestial equator and the
sun's annual path or the ecliptic when the sun is on its
way from south to north is called the vernal equinox.
The vernal equinox is taken as the commencement of the
sun's path or of the ecliptic and also the beginning of
the celestial equator.
The sidereal year is the division of time representing
the period required for the earth to complete one revolution around the sun, whereas a tropical year is the
division of time equal to the interval between one
equinox and the next.
The difference between the tropical and the sidereal
years occurs due to the annual solar movement itself.
result of this difference, the
moves
the zodiac. A controversy has therefore
arisen regarding the beginning of the sign of the zodiac.
The Hindu astrology assumed the two as coincident
whilst the western system takes the degree of precession
of the equinoxes also into account. As a result thereof,
one often gets marked differences between the signs of
the zodiac in relation to planets and ascendants as
referred to in the two systems. This aspect of the
problem may presently be suspended and we may
proceed further by assuming the vernal equinox as
coincident with the first degree of the zodiac beginning
with Aries.
Appendix
455
The Twelve Horoscopic Divisions
As mentioned earlier, the ecliptic and thereby the
entire sky, has been divided into twelve sections each of
30 degree extension and considered as a house division
of the horoscope. In astrology, each of these houses is
considered significator of certain important aspects of
one's life. It is not known how these relationships were
established.
This relationship, however, holds good
both in the western system of prediction and the Hindu
system of astrology.
The twelve houses have been
related to twelve different aspects of life, but in Hindu
astrology, each house has been assigned so many unrelated things that any approach to rationalise them
becomes (almost) impossible. However, it is desirable
that the scope of different houses is recognised. In fact,
each house has only a few basic keynote indicators but
these keynotes themselves have intensive as well as
extensive ramification. For example, an individual has
his physical existence, his emotional existence, his
intellectual existence, his inspirational state and even
higher aspects of life. As far as his physical body is
concerned, he has his face, eyes, ears, shoulders, chest,
stomach, and so on. This is when we consider him as
an individual being. When we consider him in his social
relationships, we find him connected with his mother,
father, mother's brothers, uncles, friends, wife, business
colleagues and others. Again we find him with his
homeland, as well as with places located far away; he is
even connected with forests, rivers, mountains, temples,
and so on. When we visualise an individual, we cannot
leave any aspect of his relationship on any level of existence. This comprehensive approach to a person's
makes the Hindu astrology astoundingly interesting.
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Solve Your Problems Astrologically
Given below are some important features of different
houses:
The First House : It is represented by the eastern
of the horizon where the sun rises. It is linked with
the personality of the individual.
It represents his facial
expression, general health, conduct (deportment), the
quantum of energy ensouling him, the purpose of his
birth, the inherent impulses and tendencies with which
the individual is born.
The Second House : It stands for wealth specially
the
treasure, eyes specially the right eye,
procreative potential,
family relationship specially
material uncles and aunts, general intelligence.
The Third House represents prowess, ears and
throat, brothers and collaterals, and daring activities.
It is the will-force with which one enters the world and
proceeds further in carving out the destiny assigned to
him.
The Fourth House signifies general comforts,
pleasures of comfortable living and tension-free mind,
education, chest, mother, transport facilities, and royal
favour.
It is related to Hiranyagarbh or the Great Depth
from which the entire creation has been externalised.
The Fifth
is connected with creativity,
intellect, education, children, heart and stomach, and
the store house of accumulated karma to a great extent.
It forms the second angle of the Spiritual Triangle which
provides the energy for the existence and continuance of
any form of existence on this earth.
The Sixth House creates difficulties, resistance,
diseases and enemies. It is connected with naval and
the connected region of the stomach ; it is associated
with the capacity to control the nature's finer forces thus
acquiring what is known in yoga literature as siddhis or
Appendix
457
supernatural powers. Service conditions are also known
by this house.
The Seventh House represents wife, the counterpart
of the personality, the area of activity through which the
individual satisfies his creative urges. It is that aspect
of life of which the
Gitaspeaks of as 'field'
when it discussed the Field (Kshetra) and the knower of
the field
It also
private parts of
the body, regaining of lost property and business
partnership.
The Eighth House signified longevity and matters
relating to death, hidden treasure, foreign travel and
every hidden aspect of the person's
It is the seat
of the Serpent Rre and the Mystery Schools where secret
Initiations in Divine Mysteries are given.
The Ninth House shows the religious proclivities,
ethical conduct, pilgrimages and the blessings of the
Divine Beings.
It shows the prarabdha or the karma
allocated for fruition in the given birth. It forms the
second angle of the base on which the Spiritual Triangle
stands (the first being the fifth house).
The Tenth House is related to destiny of the individual, his role in this world, government, father and
general affluence, success in enterprises, royal favour,
and foreign travel. It is the radiation which marks the
limit of growth and rise of the individual in this world
and the realm in which he would operate.
The Eleventh House is known as the house of
income and profit, satisfaction of needs, friendship,
elder brothers and sisters, and receipt of desirable objects.
The Twelfth House is related to outgoings of the
life-force, of wealth and therefore it is related to expenditure. It signifies bad health, foreign travel and
residence abroad, prison house, left eye, addiction to
Solve Your Problems Astrologically
sexual pleasures and drugs. It is linked with that part
of the
existence wherein every aspect of life
comes to rest and loses its selfhood. It is the realm
where the soul rests before embarking upon a new
pilgrimage of births and deaths.
The Hindu astrology makes a distinction between
the equi-distant house
and the Bhava
Mention has already been made as how to prepare the
Bhava
The western system of horoscopy gives
much importance to this casting.
For exact delineation
of the effect of any aspect of life, this kind of house
division is given importance even in Hindu astrology.
Under this type of chart, the different houses do not have
the same extension : some are bigger than 30 degrees
and some smaller
upon the latitude of the
place and the time of the year of birth.
For general
purposes, however, the equal size house divisions do
serve the objective.
For those who wish to follow up the preparation of
the Bhava Kundali, they may
that the duration of the
day is measured in hours and the midpoint of the day is
considered as the noon when the sun is at the meridian:
the noon time is taken as the cusp of the tenth house.
The distance between the sunrise and the noon, and
again between the noon and the sunset are located on the
different signs of the zodiac. Now the zodiacal distances of these two sections can be trisected to give the
cusp of all the houses from the seventh to the first.
These dividing lines could be extended to the other side
of the circle to mark the cusps of other houses on the
other side of the circle. Dividing each section in two
equal parts, one could get what is known as different
Bhavas meaning aspects of life which may provide
a more precise basis for more accurate prognostication
Appendix
relating to different aspects which have been indicated
under the various houses of the horoscope. This is
however a refinement of the general method of predictions which one may overlook at the first instance.
Casting of the Natal Chart
The determination of the ascendant is the most
important step in the casting of the horoscope. An
accurate delineation of the ascendant would be required
for precise pedictions. In this connection, one may
note
the correct timing is the most difficult thing to
record : in many cases the birth time is a mere conjecture,
or the watch is not very accurate, or the conversion of
the time given to their astrological equivalence is beset
with many kinds of controversies. In spite of these limitations, one has to proceed very carefully in the determination of the ascendant. An expert astrologer would
require much care and attention in completing this task:
an amateur or a beginner looking for a rough and ready
birth chart on the basis of which he could understand
the general planetary influence on him, may follow the
method suggested in Preface of this publication (pp. viii
and ix) as the first step. As the sun completes its diurnal
journey in 24 hours, so having known the birth time
following the sunrise, one can roughly indicate the.
zodiacal sign of the first house. Having fixed the sign
of the first house, the signs of all other houses can be
fixed accordingly.
As far as other planets are concerned, it may be
remembered that Saturn takes 10,759 days or roughly
years to go round the sun, that is, to complete its
round of the twelve zodiacal signs. Roughly, therefore,
it takes about 2\ years in traversing a single sign of the
zodiac but this period can differ depending upon its
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Solve Your Problems Astrologically
retrogression which would apply in cases of other planets
as well. The period of Jupiter's revolution round the
sun being 4332 days or a little less than
years, gives
it approximately a year in any one sign of the zodiac
which can vary depending upon its retrogression as
mentioned in the case of Saturn.
and Ketu take
approximately
for going through the
signs
of the zodiac thus remaining for a period of
years in
each sign of the zodiac, but their movement is always
backwards. Mars complets its journey round the sun in
687 days or about a month and 27 days in each sign.
Venus covers all the signs of the zodiac in 225 days thus
remaining in one sign only for about
days. Mercury
revolves round the sun in 88 days. The Moon takes
about
in one sign of the zodiac. The backward
working of the positions ofquick moving planets becomes
difficult but the slow moving ones can lead to fairly
accurate position of their locations at any earlier time. If
a reader wishes to work out a very tentative horoscope
or the location of planets and the sign of the ascendant,
these data may be helpful.
Even-in such cases, it would be necessary to have a
good
to know the current planetary positions.
From the publishers it could be possible to obtain
ephemeris of an earlier year at a very nominal price.
(Lahiri's Ephemeris published by M. K. Lahiri, AstroResearch Bureau, 17 Brindaban Mullick 1st Lane,
009 ; they have published the same for all
the years following 1875; Lahiris have also published
Table of Ascendants about which we shall refer shortly.
Raphe/ as well as Die Deutsche have also published
which could be readily available in European
countries and they are very elaborate.)
Appendix
461
For the preparation of a natal chart, the first requirement is to obtain the local time
birth. Given the
standard time of an event.at a given longitude one could
obtain the difference between the local longitude and
the longitude for which the Standard Time is available.
A time difference of four minutes for every degree of the
difference between the two longitudes has to be
adjusted
the Standard Time.
If the longitude is
greater, the time difference has to be added ; if it is
less, it has to be deducted. That gives the local time of
the event.
The second step is to find out the sidereal time for
the
This calculation involved several adjustments
day given
the ephemeris.
from the sidereal time
But these details are very minor and do not affect the
rough calculations and at the initial stages of the preparation of a natal chart they could be overlooked. They
are however needed when very
of an
event is desired. For general purposes, what can be
done is to find out the sidereal time for the noon for a
given day and having considered it equivalent to the
noon time, one is required to deduct the difference
between the noon time and that of the occurrence of the
event if it is in the forenoon ; in case it is in the afternoon the difference has to be added. That is to say,
if the local time of birth is 9 a.m., the difference between
the noon and this time is (—) 3 hours, if it is 3 pirn., the
difference
3 hours. This difference added
to the sidereal time for the noon given in the ephemeris
gives the sidereal time for the event, whether the event
is the birth of an individual or any other occurrence.
The third step is to find out the ascendant forthis
sidereal time. The Table of Ascendants which is
appended to some ephemeris or can be separately
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Solve Your Problems Astrologically
obtained for the various latitudes Would enable us to get
the ascendant. Against the given "sidereal time, one can
read the ascendant details giving the precise degree of
the sign of the zodiac for it. From the same source, and
in the
manner one can also obtain the Right
Ascension of the Medium
A.M.C.) which signifies
the cusp of the tenth house.
The fourth step is to work out the
of different
houses, that is, the erection of Bhava
of which
we spoke earlier. Either on the lines suggested above,
or according to various other methods suggested in different ephemerises themselves, one could work out the
sizes of different houses in the horoscope. But this
calculation, as mentioned earlier, is needed for an indepth study of the chart. The general readers, presently
familiarising themselves with astrological problems and
different guidelines for prognostication, could do away
with it for the time being and revert back to this problem
of erection of different houses when they have acquired
familiarity with the preliminary details.
The fifth step involves fixing of the planets in different houses. This is comparatively an easy task. The
ephemeris gives the location of different planets for
certain dates and time. On the basis of these details
one can find out the daily motion of the planets. Following the simple arithmetic and the rule of the three, the
planetary positions for the given date and time can be
worked out. If any planet becomes retrograde on any
specific date, that is also generally given in the ephemeris. The reader will have to take special note of such
directions of the planetary motion. Having worked out
the locational details of the various planets, these
details have to be incorporated in the format of the natal
chart. This completes the preparation of the natal chart
Appendix
463
and the reader is ready to proceed with his study of
predictive portion of astrology.
Nature of Planets
The Hindu astrology takes into account only nine
planets namely Sun, Moon, Mercury, Venus, Mars,
Jupiter, Saturn, Rahu and
The last two are not
exactly planets in the usual sense : they do not have any
objective existence as other planets have. They are
merely the nodes, the points of intersection of the orbit
of the moon with the plane of ecliptic. But the Hindu
astrology attaches great importance to these points and
as such they are considered as important as the planets.
On the basis of Hindu astrology, extra-Saturnine planets
such as Uranus, Neptune and Pluto are not taken into
account.
SUN is the central orb of the solar system and the
sustainer of life-force at all the planets. It has been
assigned supreme importance in astrological prognostication. The sun is nearly 750 times larger than all the
planets put together and its diameter is approximately
110 times that of the earth. It generates its own energy
and thereby provides sufficient warmth and vitality to all
other planets of the system and all the life subsisting on
them. It is
universal life which comprises all, ensouling them all within itself. For this reason, it is
considered positive, incisive, majestic and the highest
principle in everything that exists or can exist on any
planet. For human beings,
is considered as his soul,
and the inner ruler immortal. The sun is also said to
represent the king, royalty, government, and the official
status of the individual. Among the metals, it is related
to gold and in religion Vedanta.
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Solve Your Problems Astrologically
MOON is considered the queen of the planetary
hierarchy, in its operation with regard to the earth, It
functions like a mother. The sun represents the positive
pole of electrical energy, the father, whereas the moon
represents the negative pole and the mother. The moon
receives the life-force from the sun, radiates it to the
earth,
the energy required for growth, that is,
for change and progress towards the full blossoming of
the inner seed of potentialities latent in man. It is like
the invisible mind difficult to define but essential for all
kinds of growth and development ; it is like water which
in association with heat from the sun nourishes and
enables the plants to grow and bear fruit. The same
relation holds good between the moon and the man.
Astrologically, the moon represents the elan vital, the
vital energy that provides the capacity to grow ; it
signifies the mind, mother, house, conveyance, pearl,
and silver among the metals. Tranquillity of mind as
well as peace and harmony in various human relationships and different situations of life are associated with
favourable disposition
the moon.
MERCURYsignifies duality, polarisation, and intellect
which also has duality as its main characteristic. The
planet is closest to the sun and takes almost the same
time for rotation on its axis as in revolution around the
sun. It almost always faces it, and is under the direct
influence of the sun but it maintains its own position in
such a way that one half of it ever receives the rays of
light and heat from the sun whereas the other half ever
remains as night without having the chance to see the
sun at
One half of it is very hot having its temperature around 360 degrees centigrade, whilst the other
half is as cold as the Arctic region during its severe
winter months. But Mercury has no atmosphere. In its
Appendix
465
Mercury does not have a distinctive personality of its own : it imbibes the features of
the planets which is associated with it.
has a dual
life. It articulates and expresses brilliantly whatever is
put through it. For this reason, not originality of thought
but brilliance in expression, supreme quality of adjustment and flexibility, immense capacity to play the
opposite (dual) role in anything are the main traits of the
planet. Polarisation is its central quality, and its main
function is to carry the message of gods to men and of
men to gods ; to make the inner, abstruse ideas very
to humankind and comprehend very
what others wish to convey. Trade, transport, and
diplomacy besides
in languages are special
areas of its influence.
VENUS represents the energy that procreates, is
sensitive to the finer forces in nature, and perceives the
divine purpose in every form of manifestation.
It
produces harmonious relationships, capacity to enjoy
pleasures of life, and bestows artistic
in the
planetary hierarchy, Venus-is considered the teacher of
Asuras, the
but it is through the Venusian
radiation that one receives intuitional flashes.
Venus
produces unity, and the desire to unite. Astrologically,
Venus is connected with men's vital fluid, and it controls
the sexual attraction between men and women.
as the commander-in-chief of the
planetary hierarchy is basically related to blood circulating in the body to keep it warm and alive ; it represents
the heat
enables all forms of creation to grow. It
is life in the sense that
is its basic nature:
whatever is within is brought without under its impulse.
Because of its function in assisting the unveiling of the
inner content of the entity which is intimately connected
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Solve Your Problems Astrologically
with the very expression of the life
Mars is considered harmonious with the
Mars governs the
menstrual flow in women. It is
valour,
activity that is energy-on-move, accident, fiery speech
and so on. Connected
red colour, blood and
externalisation of that which lies within, Mars is expected
to operate at all levels of existence from the physical to
the supreme spiritual. Action is its very nature so
idleness is very frustrating to Martian nature.
JUPrTER stands for wisdom that comes to men by
God's
the planetary hierarchy, it represents
the teacher of gods ; for earthly mortals Jupiter is the
bestower of blessed living, expansion, God's protection,
contemplation and the desire to be on the God's side.
Such radiations are not conducive to impulsive action or
to an indulgent life, but wherever the Jovian influence
pervades, there could be growth and expansion. Protection is a primary quality of this planet, as a result of
which Jupiter likes to uphold traditional values, culture,
religion, social organisations, political systems and the
settled way of life, evolution rather than revolution. It is
not so much concerned with innovation as with preservation. Jupiter sustains life and form.
SATURN is a veil over manifestation. It hides the
true nature of the thing.
puts a limit
which
the expansive urge could not fructify. In life, it
as longevity which is another way of revealing the time
of death. It puts restrictions and impediments which
implies cessation of expansive tendency in all aspects of
life. The Hindu tradition identifies Saturn as
the
God of Death. The burning ghats where dead
are cremated are the special areas of Saturnine activities
' and influence. It implies that Saturn dissolves everything
to their primeval nature.
is black : it does not accept
Appendix
467
any external influence. Renunciation is its nature. As a
corollary, it destroys all material or the unreal forms of
existence.
Spiritual enlightenment is the essential
feature of the Saturnine radiation. Saturn governs iron
among the metals.
The
namely RAHU and KETU are not actually
concrete planets rather they are just imperceptible points
in the sky, on the path of the ecliptic. Though invisible
they are extremely powerful in their influence. Together
they represent the Great Naga with which the ocean was
churned by the gods and the no-gods, and the scriptures
state that in spite of gods' desire to exclude the demon
represented by Rahu and Ketu in unity, they partook a bit
of the nectar obtained from the churning operation. When
the gods knew it, in their effort to destroy this being they
cut it into two but because of the nectar partaken,
immortality became ah aspect of them though in the
physical form they became cut into two. This allegory
has various layers of meaning but for astrological
purposes the nodes signify the karmic influences on the
individual which could never be destroyed.
These two Nodes are separate,' but they
represent a unity. Their unity does not destroy the
specialised nature of the two. Rahu has great affinity
with material forms of existence arid Ketu with spiritual.
They churn the life of the individual together with a view
to manifesting the Divine Plan meant for him. The
eternal law which regulates life on this earth is expressed
as the law of Karma. It enables the individual to enjoy
the gifts of life as much as his destiny permitted the
same. In the same way, the individual is denied any fruit
of his good karma if the karma so decreed. The two Nodes
function like the two sentinels of the Lords of Karma in
restricting as well as granting the gifts according to this
468
Solve Your Problems Astrologically
law. The two nodes therefore form the important axis
around which the entire life of the individual moves. Rahu
immerses the man at first in affluence to lead him later
into frustration, whilst Ketu gives humiliation to arouse
spirituality.
The keynotes of the nine planets can be summarised
as below :
Sun
Positive spark of Divine Life.
Moon
Receptacle of the Life-Spark.
Mercury :
Polarisation of the Life-Spark.
Venus
Electrical Spark resulting from the
risedSpark.
Mars
of Electrical Fluid.
Jupiter
Distribution of the Divine Benediction :
The Divine Power Grid.
Saturn
The boundary of the Electro-Magnetic
Field of Divine Energy.
Nodes
The Law of Divine Manifestation : the
Law of Karma.
Assessment of the Planetary Strength
To determine the strength and nature of the planets,
the Hindu astrology has laid down six groups of guidelines. These guidelines are studied under (i) Ras/orthe
signs of the zodiac, (ii) Hora, (iii)
(iv)
Navamsa, (v)
and (vi)
All
these are actually different ways of looking closer at the
planets in the signs of the zodiac.
As we have already seen every sign bf the zodiac is
assumed to extend over 30 degrees on the path of the
ecliptic.
In the
classifications, this distance is
divided into various sizes for examining the disposition
of the planets. For example, hora assumes two division
of the zodiacal sign.
Under drekkan, the entire 30
Appendix
469
degree of the sign are divided into three parts and the
location of the planets in such different divisions is
considered. Under navamsa, the same sign is divided
into nine parts each comprising merely
20'. When
the zodiacal.sign is divided into twelve parts each consisting
2° 30', it is known as
Under
the sign of the zodiac is divided
into thirty equal parts each of which is equal to one
degree each. Obviously, these are different ways of
associating the planet with different nuances of the
zodiacal radiations. Though all these considerations are
important for examining different aspects of one's life,
the more important among these are hora, navamsa, and
thrisamamsa. We shall briefly
these three
before we indicate the characteristics of the signs of the
zodiac.
Hora : Hora is important in the sense that the
active or the passive, the masculine or the feminine
tendencies of the planets are revealed by it. Every planet
can operate in either way, and it is hora classification
which would indicatethese special features of the planets
in any sign of the zodiac. The first half of the odd
number zodiacs such as Aries, Gemini, Leo and so on
the hora of Sun and the second half of that of
Moon. On the contrary, the first half of the even number
zodiacs such as Taurus, Cancer, Virgo etc., belong to
Moon and the second half to Sun. Those planets which
fall under the Sun hora arouse active or the masculine
propensities of the related planet whilst those under the
Moon hora would
more of the feminine or the
receptivity with regard to the characteristics of the
planet in that sign of the zodiac and the corresponding
house.
470
Solve Your Problems Astrologically
Navamsa : Navamsa division reveals the most
pronounced affinity of the planetary situation. It indicates the inner nature of the planet. Say, if a planet is
in the navamsa of Jupiter, much of its own qualities
would become similar to or in harmony with the Jovian
proclivities. The navamsa division is worked out on the
principle that Aries, Leo and Sagittarius begin their first
navamsa division with Aries and the successive
fall seriatim, that is, in 2, 3, 4, and so on signs of the
zodiac. The planets ruling these signs
said to govern
those navamsas. Taurus, Virgo and Capricorn signs
begin their navamsa classification with Capricorn, the
tenth sign of the zodiac and proceed seriatim thereafter
till we end up with Virgo. The first navamsa of Gemini.
Libra and Aquarius begins with Libra and counting the
same way they end with Gemini. Cancer, Scorpio and
Pisces begin their first navamsa with Cancer and end up
with Pisces. The navamsa chart is ordinarily prepared
along with the natal chart itself showing the location of
the planets in different signs of the zodiac, and therefrom their navamsa positions are derived and shown in
their respective navamsa signs separately.
As the
navamsa determination may be slightly tedious to work
out on the basis of above guidelines, the following table
is given to help in readily fixing the navamsa division of
any sign of the zodiac which could facilitate the navamsa
placement of the planet if its degree in any sign of the
zodiac is known.
Thrisamamsa : This division is important to indicate
the nature of each degree of the zodiacal sign. Each of
these radiates special qualities and the disposition of
the planet should be considered accordingly when any
one of these is placed at any specific degree of the sign.
We have seen earlier that each planet shows certain
-
03
Mars
Jupiter
Mars
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Jupiter
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Saturn
10
Venus
Jupiter
Saturn
9
Mars
Saturn
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Moon
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Sun
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Sun
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Mercury
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Mercury
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472
Solve Your Problems Astrologically
specialised manifestative principle in nature. Those
principles should again be taken into account in relation
to the operation of different planets in order to see the
level at which they would function. In odd signs, the
first five degrees of the sign are governed by Mars, the
next five by Saturn, the subsequent eight by Jupiter,
followed by seven degrees owned by Mercury and the
last five by Venus. In the even number signs of the
zodiac, the order is reversed. That is, the
five
degrees of these signs are governed by Venus, followed
by Mercury governing its next seven degrees, the following eight degrees are ruled by Jupiter, the subsequent
five degrees by Saturn, and the last five degrees by Mars.
The Signs of the Zodiac
ARIES is the first sign representing the unborn
potential chafing to. externalise itself.
TAURUS is the procreative potential desiring self-expression and seeking security. GEMINI is duality, polarisation and birth of intellectual perception. CANCER
provides pliability, emotion and the quality of sympathetic appreciation,
LEO represents creativity, the
articulation of Divine Nature in man ; it is objectified
Divine Power. VIRGO contains within itself the nature's
finer forces which contain ideals and perfections; it is
that energy which suffers for the growth and fruition of
a child's desire. Ordinarily, Virgo arouses conscience
and suffering for a noble cause. LIBRA is balance, the
mid-position where immersion in materiality ceases and
spiritual awakening begins. SCORPIO is the pit, the
hidden recess of the earth where the Serpent Fire or the
latent powers in man are hidden awaiting arousal.
Unless one is careful, much dangerous and destructive
possibilities come out of radiations of this sign of the
zodiac.
SAGITTARIUS is the centaur representing
Appendix
473
transformation of the beast into a
; under its
impulse the base nature is changed into noble qualities.
This transformation however bestows much turmoil,
challenge, confrontation
wanderings into various
realms of spirituality. CAPRICORN is active involvement
of the individual in the process of universalisation of the
human energy. It involves much hardships and sufferings. Under this impulse, consciousness begins to be
linked with thought currents and inspirational vibrations
from higher realms of existence and the powers that
govern the universe. Under AQUARIUS, the turmoil in
one's
life is immensely increased and the
individual begins working according to the Divine Plan
and annihilating his personal ego. PISCES is the cessation of all worldly efforts ; it is the final merging of the
individual with the universal.
It gives much peace and
comforts.
Relationship Between the Zodiac and the Planets
There is an intimate
between the various
signs of the zodiac and the planets. This is expressed
by way of rulership, exaltation and debilitation. The
following table gives a synoptic view of this relationship:
Rulership
Exaltation
Debilitation
Planets
Sun
Leo
Aries (10°)
Libra
Moon
Cancer
Taurus (3°)
Scorpio (3°)
Mercury
Gemini. Virgo
Virgo (15°)
Pisces (15°)
Venus
Taurus, Libra •
Pisces (27°)
Virgo (27°)
Cancer
Capricorn (28°)
Mars
Aries, Scorpio
Jupiter
Capricorn (5°)
Sagittarius, Pisces Cancer (5°)
Saturn
Capricorn, Aquarius Libra
Aries (20°)
Rahu +
Scorpio
Virgo
Taurus
Taurus
Ketu +
Scorpio
Pisces
-) There is no unanimity about the relationship between the
and the zodiacal signs ; here the most commonly held view is
indicated.
474
Solve Your Problems Astrologically
The above table indicates the inherent relationship
between different planets and the signs of the - zodiac,
but due to their location in any horoscope their relationship is femporar//yaltered. Planets located in 2nd, 3rd,
4th, 10th, 11th, and 12th houses are considered
temporary friends. Likewise, those placed in 5th, 6th,
7th, 8th, and 9th are reckoned
temporary enemies.
Aspects of the Planets
A special feature of the planets is known as aspects,
which imply casting of their glances, All planets cast
their direct glance or aspect on the seventh House from
where they are placed. Thus, a planet located in Aries
will cast direct aspect on Libra which happens to be
from Aries ; similarly, a planet posited in the
zodiacal sign Gemini will directly aspect Sagittarius.
Besides the seventh aspect, some planets have special
aspects. Mars, Jupiter, and Saturn enjoy this special
privilege. Mars casts fourth and eighth aspects besides
its usual seventh aspect.
implies that if Mars is
posited say in Taurus, it would directly aspect Scorpio
which happens to be seventh from Taurus but it would
also aspect Leo which Is fourth from Taurus, and Sagittarius which is eighth from Taurus. Jupiter casts fifth
and ninth aspects besides the usual seventh ; Saturn
aspects third and tenth Houses directly besides the usual
seventh.
The planets also possess
glance which implies
not direct aspect but partial ones. It is said that they
cast even half, three-quarters and a quarter glances. The
intensity of the power to influence any specific house as
a result of the planetary aspect is related to the intensity
of the aspect : the direct glance has the full effect
the half aspect will have half effect and so on. The
Appendix
following table shows the oblique aspects of different
planets.
The Intensity of Planetary Aspects
Planets
Sun
Moon
Mercury
Venus
Mars
Jupiter
Saturn
Rahu
Ketu
Full Aspect
7
7
7
7
4,7, 8
5, 7, 9
3,7, 10
5,7, 9, 12
5,7, 9, 12
Aspect
4,8
4,8
4,8
4,8
4,8
2. 10
2, 10
Half
Aspect
5, 9
5, 9
5, 9
5, 9
5, 9
—
5, 9
3, 4, 6, 8
3, 4, 6, 8
Quarter
Aspect
3, 10
10
3, 10
3, 10
3, 10
3, 10
—
—
—
Nakshatras
Beyond the zodiacs, there are Lunar Mansions, the
asterisms or the nakshatras which surround the earth the
same way as the zodiacs but from a much distant horizon
and exerting much powerful influence. The Hindu
astrology assumes the first point of the asterisms which
are 27 in number, the beginning of the zodiacs and the
vernal equinox as coincident. Details of these asterisms
are already given in the chapter dealing with the Lunar
Mansions. But, here, it requires to be mentioned because
the nakshatras play a decisive role in determining the
periodicity of the rulership of a planet at any moment of
time in the life of an individual. It is the exact degree
of the moon in any nakshatra which fixes the rulership
of various planets.
The name of the individual is also expected to be
based on these nakshatras though at the present time
this practice is not generally followed. The auspicious
time for commencing any important activity is also fixed
on the basis of these nakshatras.
476
Solve Your Problems Astrologically
Five Steps for Predictions
For working out the details of the effect of any
planet, there are five important steps.
First, the nature of the planets, that is, their inherent
radiations, must be carefully considered.
Second, the strength of the planets has to be worked
out.
For this purpose, the various calculations and
considerations
earlier are important.
Third, the final view on planetary influences in any
chart requires a good understanding of astrological
principles. The various sections of the book attempt to
indicate some of these principles on the basis of which
one should be able to approach predictive astrology in a
meaningful way.
Fourth, the time when the significator of an event
in the life of the person would be effective and fructify is
worked out on the basis of the rulership of the planet at
any specific period of time. For this purpose, it is
necessary to calculate the main period and the sub-period
of different planets ; these are generally known as
dasa, dasa, and antar-dasa of different planets in Hindu
astrology. This is a special feature of the Hindu astrology and we shall presently indicate how this
be
worked out.
Fifth, for the fruition of any result the transits of
different
in different houses and in various signs
of the zodiac are important. Mention of it has already
been made in detail in the chapter on Transits. There is
however another method known as Varsha pha/a. that is,
the annual results of the planets which
worked out
on the basis of what is generally known as Annual Solar
Return. It is related to the return of the sun to its exact
degree as at the time of birth and working out other
planetary details for this solar return time : the horoscope
Appendix
477
thus cast as supplemented by the natal chart is expected
to indicate the various important events that may occur
during the year.
Periodicity of the Planetary Rulership
The delineation of the periodicity of the ruling time
of any planet is worked out on the basis of the exact
degree of the moon. The asterism in which the moon is
posited will have predominance in the life of the indrvibut the planet owning that asterism will also have
precedence over all other planets.
Each asterism is
governed by a planet. The moon at the time of the birth
will give rise to the rulership of the planet that owns the
asterism. There are many systems for the working out
of the different planetary
purpose. The
and the Ashtottari systems of planetary
periodicity are more common but the former is the most
popular one and the most effective system. We shall here
indicate the method of working out the periodicity of the
planets based on this system.
Under this system, that is under Vimshottri Mahadasa
when the moon at the time of the birth is
in Krittika, Uttar Phalguni, or Uttar Ashadha, it gives the
main period of Sun ruling at the time of the birth.
Similarly, under Rohini, Hastha, and Shravana, it is the
Moon's main period ; under Mrigashirsha, Chittra ano"
Dhanistha, it is Mars' main period. Similarly, Aridra,
Swati, and Satabhisag give rise to Rahu's rulership;
Punarvasu, Vishakha and Uttara Bhadrapada Saturn's,
Ashlesha, Jyestha, and Revati lead to Mercury; under
Makkha,
and Ashwini, the main period of Ketu
begins.
the Moon at the time of birth is in Purva
Phalguni, Purva Ashadha or in Bharani, then the main
period of Venus is at the commencement of one's life.
478
Solve Your Problems Astrologically
Under Vimshottri, the total time allotted to different
planets is 120 years ; during this period all the planets
complete one round of their rulership. This
is
divided as follows: Sun 6 years ; Moon
; Mars 7
years ; Rahu 18 years; Jupiter 16 years ; Saturn 19 years
Mercury 17 years ; Ketu 7 years, and Venus 20 years.
The cycle of rulership of different planets follows the
same sequence. That is, the period of Moon's rulership
always follows that of the Sun, that of Mars follows that
of Moon and so on.
When the Moon is not at the beginning of an
asterism, its placement and the determination of the
planetary rulership have to be worked out carefully.
Assuming the Moon's position at the time of the birth is
in Krittika giving rise to the rulership of the Sun as 6
years, one has to work out how much of this period has
elapsed if the Moon has already proceeded farther in the
asterism If it has traversed half the nakshatra, it will be
assumed that half of the period of Sun's rulership is
over. For this calculation, one has to take into account
the fact that the extension of any nakshatra is of 13°
20', and on the basis of the position of the Moon in this
parameter,
the simple arithmetical calculations of
relationship between the nakshatra traverand the rulership period already completed could be
applied. But in this calculation, however, it is to be
remembered that the extent of every nakshatra is the
same extending
20' of the zodiac, but the
rulership period of different planets differs from one
another. Therefore, if the ruling planet is Jupiter and
the nakshatra is Punarvasu and the Moon has traversed
half of it, the remaining period of the
rulership
of Jupiter would be eight years though there is no
difference between the size of extension of Punarvasu
Appendix
479
ruled by Jupiter (16 years) and Krittika ruled by Sun
(6 years). No matter where the planetary rulership
begins, the sequence of planetary rulerships
the
that is Mars will always follow Moon, Rahu will
follow Mars and so on. And, also if the beginning of a
planet lasts only for a few years depending upon the
location of the Moon in any specific nakshatra, the
following planets will have their full period of rulership.
The balance uncovered by the first planet would be
covered towards the end of the cycle.
An easier method of working out the period of the
planetary rulership is to refer to the table which gives
the balance of planetary rulership at the time of the
birth depending upon the degree of the Moon in different
signs of the zodiac. This, in fact, is a table derived
from the basic guidelines indicated above. An abridged
table on the basis of which by simple arithmetical calculation oh the basis of the rule of the three, the detailed
period of rulership and the balance at birth for intervening degrees can be worked out, is given below for ready
reference :
For working out the sub-period in the main-period of
a planet, we have to remember that each planet begins
its rulership with the sub-period of the same planet.
That is to say, the Sun's main-period would have at the
beginning the sub-period of Sun itseif. To work out the
sub-period of a planet during the main rule of a planet,
the easiest method is to multiply the duration of the
rulership of the two planets ; the last digit of the product
should be multiplied by 3 to give the number of days
whilst the other digits coming before the last digit would
give (without multiplying it with any number) the number
of months for the sub-period of the intervening planet.
To illustrate, if one had to find out the sub-period of
Solve Your Problems Astrologically
480
Balance of Vimshottri Dasa by Different Degrees
of the Moon
Moon in
LongiMoon in T Moon in
Moon in
Cancer,
tude of
Aries, Leo and aurus, Virgo, Gemini, Libra Scorpio,and
Moon
Sagittarius and Capricorn and Aquarius
Pisces
0°
3r
6°
10°
13°
16°
19°
20°
23°
26°
30°
0' Ketu
20'
40'
00'
20' Venus
40'
00'
00'
20'
40' Sun
00'
ymd
7 0 0 Sun
5 3 0
3 6 0
19 0 Moon
20 00
15 00
11 6 0
10 0 0
5 0 0 Mars
6 0 0
4 6 0
ymd
ymd
4 6 0 Mars 3 6 0 Jupi.
3 0 0
1 9 0 Sat.
1 6 0 Rahu 18 0 0
10 00
1360
760
900
500
460 Merc.
3 3 0
1 4 6
2 6 0 Jupi. 16 0 0
700
12 00
5 3 0
8 0 0
3 6 0
4 0 0 .
ymd
4 0 0
19 0 0
14 3 0
960
490
17 0 0
14 0 9
12 9 0
860
4 3 0
000
in Mars main period of rulership, we
as follows ; Mars' main period of rule is 7 years, and
that of Jupiter is 16 years. By multiplying 7 with 16,
112. The last digit is 2 in this product which
when multiplied by 3 gives 6 which becomes the number
of days, whilst 11 which were the digits before 2, which
was multiplied by 3, give the number of months. The
sub-period of Jupiter in Mars main period thus works
out to be
months 6 days.
A problem will arise regarding the fixing of the
ruling sub-planet if some period from the total period of
rulership of a planet has already elapsed. For example,
if half the period of Jupiter has already elapsed, that is,
if 8 years of Jupiter's main period of rulership is over,
then, whose sub-period would start ? This will have to
be worked out by calculating the sub-periods as if from
the very beginning, and then locating the planet appearing
Appendix
481
at the beginning of the ninth year in the main period
of Jupiter's period of lordship. At the end of 7 years 10
months 12 days Ketu's sub-period would have
therefore of the 2 years 8 months of the Venus subperiod only 2 years 6 months 12 days remains as balance
at the commencement of the 9th year of Jupiter's rule.
For pin-pointing any predicted event more precisely,
the antaram, also known as inter-period within the subperiod of a planetary rulership is worked out on the same
principle. The same arithmetical principle of the rule of
the three Would yield the result keeping in view that
every planet allows the following planetary rulership to
begin with its own. That is to say that Mars main period
would have Mars' sub-period as the first sub-period, but
when Mars is having the sub-period of Jupiter, Jupiter
will allow only Jupiter's inter-period or the sub-subperiod to follow its sub-period at the first instance.
Thus after 1 year 5 months 15 days of period of the
Martian
when Jupiter's sub-period begins for
months 6 days, this sub-period will have the first subsub-period of Jupiter itself followed by Saturn's sub-subperiod and so on. The sequence of planetary lordship
will always remain the same.
To find out the duration of a sub-sub-period of a
planet, one has to multiply, in the short-cut method of
calculation, the periods of rulership of all the three
planets concerned. That is, to find out the sub-subperiod of Saturn in the sub-period of Jupiter in the mainperiod of Mars, one has to multiply
which
is equal to 2527 This product has to be divided by 40
which gives the numberof days of the required sub-period
of the planet concerned, which in the present case
would be equal to 2 months B days 4 hours
minutes.
482
Solve Your Problems Astrologically
Astrology an Occult Art
Having worked out such detailed calculations, the
Hindu astrology expects that the astrologers would
endeavour to have an intuitive sensitivity to the working
of the God's Plan of manifestation and perfection of men
on the basis of the Law of Karma , and
the
astrological guidelines envision the future awaiting, for
the man concerned. The ancient seers thought that this
could be possible only if the individual astrologer lived
a pure life and attained occult perfections known as
siddhis. That is why astrology was considered an occult
art, and it was given out to the world as occult knowledge in the mysteries of nature. Till that position of
perfection is attained, the student of astrology may begin
with whatever exoteric astrology is available to him in
general treatises wherein many general astrological
predictive principles are enumerated without clarifying
their rationale.
SELECT BIBLIOGRAPHY
Ayer, V.A.K., Everyday Astrology, Taraporewala, Bombay,
1958
Behari, Bepin and
Introduction to Esoteric Astrology,
Sagar Publications, New Delhi, 1997
Hart, and Robert Svaboda, tight on
Penguin,
London, 1996
Ojha, Gopesh Kumar, Hindu Predictive Astrology,
Taraporewala, Bombay, 1972
Raman, B.V., Hindu Predictive Astrology, Raman Publications,
Bangalore, 1970
Other Astrological Books by Bepin Behari
A Study in Astrological Occultism,
Prakashan,
Bangalore, 1983
Myths and Symbols of Vedic Astrology, Morson Publishing
Co., Utah, USA, 1990
Fundamentals of Vedic Astrology, Morson Publishing Co.,
Utah, USA, 1992
Planets in Signs and Houses, Morson Publishing Co., Utah,
USA, 1993
Phalit Jyotish Mein Grahon Ke
(Hindi), Ranjan
Publications, New Delhi, 1997
Esoteric Principles of Vedic Astrology :A Treatise on Advance
Predictive Techniques, Ranjan Publications, New Delhi,
1997
Astrological Exploration the Soul, Author, Delhi, 1997
Astrological Biographies, Seventeen Examples of Predictive
Insight, Motilal Banarsidass, Delhi, 1998
Astrology Simplified, Sterling Paperbook, New Delhi, 1999
Phalit Jyotish Mein Janma-Lagna Ke Phala (Hindi), Ranjan
Publications, New Delhi, 1999
INDEX
[This cross reference is intended to assist those readers
who wish to pursue study of any related subject. J
Accidents, 166-167
Accident prone-age,
Alexander the Great, 389
Anuradha, 428
Aquarius Age, 266
Aries 128, 273306. 400
257, 258, 267
Asterism (in cosmic perspective). 263
(See also chapter on Lunar
Mansions)
Ascendant 91, 223-224. 271-273 ;
with Moon 292-293 ; and transit of
planets 402-403
Ashtakavarga, 423
Astral Fluid, 6
Astrological
the matrix
of 263-264
Aurangzeb, 342
Aurobindo, Sri
392-393
Besant, Annie 8
it, Phoebe 154, 163
Blavatsky, H. P. 4. 5. 8. 10, 11, 22,
astrology and psychology, 22
churning of the ocean allegory 283
cosmos, 34
indwelling spirit of the stars,
Jupiter, 364
Moon, 278.
280.
285,
288. 289
Nakshatras, 430
Planets and Human Race,
Brahmanaspati, See Jupiter
Buddha.
44.341.393
Cancer (the zodiac), 332
rules Scotland"
(For cancer, the disease, see
Malignant diseases)
Carter, Charles EC. 20,
180. 184
Cassey, Edgar 109. 154. 163. 2E0
Sri 394. 396
Chakras (the Force Centres)
Anahata,
Force Centres, 7,
Seven Principles of Man and
Planets, 6-9
Chengiz
391-392 397
Childhood Deaths, 185-186
Christ, Jesus 40, 68
Churning of the Ocean, 229, 232-233.
283. 286
Communistic Opposition to
Astrology. 18
Computer and Astrology. 20-21
Solve Your Problems Astrologically
Cosmic Aggregate (Life Force in the
Child), 136
Philosophy of 30
Cosmos, 34
a mighty flow, 263
Daksha, See Prajapati
Death
astrological features of 253-2S4,
factors causing 187-188
Depression, 165
293
(See yogas also)
Divine Discontent, 43
Einstein. Albert 65, 66. 95. 254.
355-356
Eliphas Levi, 429
Energy, Cosmic
(See Prana also)
Flammarion,
3
Fixed Stars, (See Zodiacs)
Freud. Sigmund 157, 163
Gem Therapy 206. 210-212. 245
Gemini. 130, 379
and Friendship 128.
and Married Flappiness 136
Sensitive Nature, 95
Sign of Physical Creativity, 332
Symbolised by a man and a female
in sexual embrace in a boat. 366
Johann George 8
Gita,
Field and the Knower of the Field,
236
Link Between Life and Death, 248
Goddess, Indian
as mothers
Madhav Rao S. 393
Flealer Spiritual,
Fleart Disease, 168, 171
Fleavenly Man, 233-234, 430
(See also Kala Purusha)
Hodson. Geoffrey 163, 249, 433
Houses (Astrological Divisions of the
Chart)
First House: (Ascendant) [271-275]
Creativity, 52
Diseases and Disorders, 157, 161,
165.
169
Motherhood, 146
Personal Intimacy, 129.
131
Physical Features and Life, 241
Physico-psychological Synchronisation, 292
Planetary Disposition. 273-275, 339
Purusha or the Primeval Spirit,
251-252
Total Life, 170-171, 223-225. 251,
271-273, 322
Transit Effects, Enduring 400 402-403
Second House :
Creative Potential, 93
Death, 187,252-253
Finance, 80
129, 131
Ketu in Second. 340
Speech Defect 97,
Third House :
Ketu in Third, 340
MaterialTriangle, 53
Personal
or the Urge to
Inquire. 64. 65, 94, 334
Saturn in Third, 169-170
Sun in
House 71
Fourth House :
Emotional Nature, 241. 322
Intimate Relationship, 131
Journalism. 106, 107
Medical Profession, 115
Index
Motherhood, 146-147
Planets in Fourth: Sun, 71 ; Moon,
72, 293 ; Mars, 157; Saturn,
178, 380; Rahu, 165 ; Ketu,
340-341
Power to Observe and Analyse,
64, 65
Psycho-Somatic Diseases, 171
Fifth House :
Creativity, Progeny and other
Significance, 46-52, 53, 94, 241.
381
Friendship, 129
Fructification of Mental
Journalism, 102-107
Planets in Fifth. 54-60. 72. 146,
147, 143. 157,
341 ,
Spiritual Initiations, 61
Spiritual Triangle, 53
House :
Ketu in Sixth, 341-342
Moon in Sixth, 292
Nature's Primary Forces. 67-68, 93
Rahu in Sixth, 334
Thwarts Productivity, Produces
Diseases, 53, 124, 157. 183,
365-366
Seventh House :
Diseases and Deaths, 172-173.
Ketu in Seventh, 342
Mars and other Planets,
Marriage, Sex and Sociability. 127
129, 131,322
Material
53
Motherhood, 146-147
Offspring, 52
Eighth House :
Accidents, Death, and
SO 94. 183, 137, 252, 292
487
Income, Unexpected 79, 80
Invisible Dimensions of Life,
(Occult and others) 68-70, 1 15,
250. 367
Rahu in Eighth, 342
Thwarts Creative Impulses, 53
Ninth House :
Asceticism, 323
Drugs,
Healing Touch, 118-119
Ketu in Ninth, 342-343
Native's Past Births 47
Power of Comprehension, 70
House
Financial Status, 80
Heart Diseases, 172
Indian Economic Service,
122,
123, 125
Karma in this Life, 322
Ketu in Tenth,
Plane Crash, 172
Rahu in Tenth. 333, 334-335
Saturn and Mars' Aspects. 98
Significance of the House, 90-91
Vocation, 76, 91.
Eleventh House :
Finance, 80
Ketu in Eleventh, 343
Rahu in Eleventh, 333, 335
Sociability, 129, 131
Twelfth House :
Healing Touch, 119
Illness and Mental Disorder, 156,158
Indian Economic Service, 124
Life Beyond,
Thwarts
Impulses, 53
Huxley,
254
Hyder AM. 391-392,393
Incarnation, Law of (Seo Karma
also) 154
488
Initiations. 50
(See Mystery Schools
Intelligence, Ocean of 35
Jung,
153,154,164,254
Solve Your Problems Astrologlcally
Ray, Sixth (Human) 26
Sakata Yoga
80,
219-221.295-296,31 1-312
Sociability, 127
Teaching Profession, 74-75
Transit Effect, 403, 410-413, 421-422
Accident by a respectable vehicle,
Undesirable Combinations with
Sun, 303
Adhi
295, 31 1. 369
than Saturn
In married life, 140
322-323
Aryan Race, 9
Ayurveda,
Purusha
Basic Impulses, 96-97, 285,
Divino Assignment Bestowed to
306-309
Him, 262
Beneficial aspects 70,
396 Symbolic of Cosmic Ideation, 262
Cancerous Growth in Scotland.
of 13
197-198
Pisces, the World Beyond, His
Childlessness, 55
Feet 315, 317
Combustion with Sun, 387-388,
(See also Heavenly Man, and
391-393, 397
Macrocosmic Person)
Comprehension of Universal
Kala Sarpa Yoga, 326-328
Life-Force, 112
(See also Rahu and Ketu)
Enigmatic Impact and
Religion, 307
Causative and Balancing 226, 323,
Flowering of Faculties, 52.
324
Law of 18, 29, 35-37,49-50, 154
309-310, 3S3-364
Hamsa Yoga.
219. 250
Health Aura! 27
Lords of
244
Impact on Different Houses,
310-311, 351, 382
Debts, 216,319,366
Journalism, 102,
107
Diseases, 15S, 163-165, 169, 173
Kesari Yoga, Caja 295-297
Impediments. 244-245
Moon's Seduction of Tara, Allegory
Retribution, 37-40, 143
282, 284-286,
Ketu, [336-344]
Motherhood, 147-148
Accidents 179
Neechabhanga Combination.
Characteristics. Outstanding 336-337
349-356
Consciousness, Expansion of 70
Power of Expression, 122
Diseases, Incurable and Karmic
Protective Cover, 51 , 149, 180, 187
169, 173
Purusha Yoga,
Maha 84,
Deadly and Poisonous 114
311
Effect in
Houses, 335-343
Index
Karaka (significator) of
Mendicancy, 339
Makes
57
Mystic Symbol, Part of 337
Occult Interests, 75
Baja Droha. 124
Serpent Fire, 337
Still Birth, 148
(Also see Rahu, Serpent Fire, and
Kola Sarpa Yoga)
Krishnamurti, J.
65, 68, 255,
256, 267
Krittika, 428
Latent Potentialities, 30
Leadbeater, CW., 78, 249, 433
Leo, Alan 20
Leo, (the Zodiac) and Friendship,
Libra, and Friendship 128
Life. Houses of
Life, One Universal 1
Life-Flow,
of
266
Life-Force,
Nature of 271
Quality of 273
Universal
Life Sustaining Power 196
Macrocosmic Person.
263
(See also Ka/a Purusha)
Mars .
Abortion, 147
Accident. 166. 179.
Affinity with Blood and
178, 195
Astral Nature, 27
Blood Circulation, 156
Combustion with Sun. 396
Creative Impulse, Nature of 52,
67,58
Education. Nature of 93-97
Financial Gain, Nature of 79
Homeopathic Treatment,
Intensity of Experience, 227-228
Journalism, 107
Lemurian Civilisation, 9
Marital Disharmony,
Martian Affliction (Kuja Dosha), 145
Mental Disorder,
160, 168
Negative-Life Growth, 196
Offspring, Natureof 142, 148
Propitiation of Mars, 208-209
Scientists Ray 26
Shock Treatment,
Sun-Mars Reinforcement, 392
Transit Effects of Mars,
Vocational Guidance, 97, 98
Marx, Kari 394, 395-396
Maslow, Abraham 163
Mental Derangement, or Mind-Born
Diseases, 165, 170-171, 289
Mercury :
Accidents, 180
Atlantean Civilisation 9
Indian Economic Service,
Journalism, 103,
107
Link Between
and
Higher Triad, 291
Lower Mind. 28
Medical Profession,
Mental Tension and Other
Diseases. 158,161, 168,171
Nature of Mercury, 56, 72-73, 74
Sociability, 127
Transit Effects of Mercury,
Vocational Dissatisfaction, 98
Milton, John 3
Moon :
Accidental Deaths,
187
Aid to Self Realisation
275-278
Solve Your Problems Astrologically
Level, 28
Nakshatras.
Cancer, (the disease) 197-198
Electro-Magnetic Force Centres, 222
Churning of the Ocean, Allegory of
Passive Creative Potential, 431. 433'
282-284
Transits, 421
Combustion with Sun, 389
Guru 40
Emotion, Influence on 5
Nature. Law of 10, 53, 152,
Fructifying Impulse, 52, 56. 365
246, 250, 298
Great Passive Principle 361
Six Primary Forces in 67-68
Journalism, 107
Nehru, Jawaharlal 220, 361. 371-372
Marital Infidelity. 139, 143
Nervous Disorder. 171
Newton, Sir Isaac 3, 17
Married to Nakshatras, 431
Medical Profession, 72
Patanjali, 213, 215, 216, 217, 239, 322
Motherhood, 147
Periodicity, Law of 34-35
Mysteries of the Moon, 288-292
Philosophical Thought Concerning
Nature of the Moon, 362
Man and His Universe, 264-268
Physical Properties, and
Pisces Related to Portugal, 197
Intelligence, 292-293
Planets,
Planetary Transits, 401
Logos, Invisible
Protective Cover, 57
Nature
241-242
Psycho-Somatic influence, /
Pro"pitiating, Methods of 214
159, 160. 165. 167.
Sentient Celestial Agencies.
171, 173, 363, 402
Septenary Hierarchy, 10
Recognition of Merit, 76
Source of Their Energy, 10
Regenerative Power, 278-282
Planetary Afflictions,
Sex-Rhythm, 6
The Goal of All 205
Signs, (Zodiacal) in Odd and
Radiation, A way to Harmonise
142-143
Imbalances 3, 205
Sociability, 127
Praiapati, Daks ha 430-432
Spiritual Soul, 287-288
Prana, the Universal Life-Giving
Sushumna, 25, 301
Energy or Force. 112,
fare's Abduction, Allegory of
165, 186, 251
282-287
Pranic Force, 204
Transit Effects of Moon. 404.
Primeval Passive Principle, 430. 431
418-419
Principles, Human 230, 241
Motion, Universal
or
Primordial Cause 262, 264,
Prognostication, Exactness of 263-265
282-283. 298. 299
Psychological Well-being 167
Murderous Feelings, 165
Psycho-Somatic Diseases, 167-168,
171, 173
Nag, Anant 331
491
Index
Purva
28
Rahu :
Accident by Poisonous Drugs. 179
Asuric Forces.
Depressive Feelings and Mental
Disorders 5. 57. 153, 160, 165,
207, 335
Elusive and Malignant Diseases.
169. 171, 173,
Financial Gains, Tainted 79, 335
Influences From the Invisible
Regions, 159
Karmic
2S
Marital Unhappiness, 139
Medical Profession,
Mystifies
Birth, 147
Person's Inner Life, 232-233
Personification of Karma, 29. 327
Perversity of Rahu, 196
Propitiating Rahu, 209
Rahu is Never Combust, 394
Rahu and Other Planets, 327-329
Restricting Influence 51-52, 218
Serpent Fire, 337
Speech Defect. 97
Spiritual Attainments, 330, 335
Stands for Inertia 329-330
Transit Effects of Rahu, 420-421
Raja Droha Combination,
Rejendra Prasad, 330
Paramahamsa, 323
Raman, B V. on
Accident 180-181
Ad hi Yoga, 294
Alexander the Great 389
Ascendant, 271
Ashtakavarga. 423
Creativity, Impediments to 53
Einstein, Albert 355
Emperor Nero. 396-397
Gemini. 95
Houses
271
Fourth, 380
Filth. 46, 47. 55, 380
Sixth,
Planets305. 364
Jupiter's Transit, 305. 364
Moon-Mars Affliction, 221
Saturn, 319-320
Saturn's Transit 407
Ramanujacharya, 390
Sankaracharya, 390
Raman Maharshi, 68
Ramanujacharya, 390
Rays, Seven (Human) 24-28.
242-243. 244, 246, 433-436
of Life, Eternal 256
Remedial Measures. Basic Approach
207
Revati.
428
Rohini, 284,431
Russell, Bertrand 254
Sagittarius,
Animality, Positive Functions of 114
Friendship 128
Sakata Yoga (See Yoga)
Sanyasa Yoga (See Yoga)
Sankaracharya.
Human Personality. 240-241
Maya. 237
Supernatural Powers 69-70
Saturn : [313-324]
Accidents, 178, 179, 182, 189
Kosha, 27
Asceticism, 322-324
Calamities. Natural 61-52
492
Characteristics, 73, 314-321.
3S0-351
Combustion with Sun, 393
Comparison with Other
313-314
Diseases Due to Saturn's Position
169-170
Factory Workers. 395
Indian Economic Service, 124
International Contacts, 124
Karmic Afflictions,
158,
Lower Quaternary, 28
Malignant Ailments, 74. 173, 194
195, 136
Marital Unhappiness, 139
Medical Profession, 114
Mental Instability, 160
Messiah, 317
Motherhood Difficulties, 143
Planet of
and
393
Propitiation, 209-210, 217-218
Restricting Influence, 52,
Seventh House, 383
Seventh (Human) Ray. 26
Strangulates Creativity. 57-58
Timeless and
73, 322
Transit Effects, 405-410
Vocational Guidance, 97-38
School, Mystery 246
Scorpio
Beneficial Feminine Qualities 143
and Cautious 123
Spread of Lunar Mansions 428
232,233,234
Septenary (Human) Principles, 7,
240-242, 301 , 433
Serpent Fire, 115,331 ,337, 370
Sheaths, (See Rays, Human)
Solve Your Problems Astrologically
Shivaji the Great. 361 , 369-370
Sinnett, A.P 8
Socrates, 41
Soma
Fruit of the Tree of Knowledge, 285
Purifier, 286
(See also
Spirituality, Path of 32
Sunspot Periods, 6
Sri Rom, N
35-36
Relationship between Men and
Planets, 13
Supernatural in Human Affairs. 14
Subba Rao, T.
Force Centres and Planets. S
Seven Planetary
10
Sun:
Accidents. 173.
Creativity,
Educational Progress,
72
Higher Triad. 28
Indian Economic
124
Journalism, 106
Life Energy, 56
Marital Unhappiness. 139
Medical Profession, 112. 113
Mental Tension, 158.157. 160, 171
Military Strategist 74
Motherhood, 148
Mysterious Link, 6, 12
Psycho-Somatic Diseases. 167.
Race the First,
Scotch People's Ailments 197-198 •
Self-Realisation, 216-217. 227,
230-231
Soul of this Universe. 25
Tagore,
330
Taurus Ascendant, 130
Thiel, Rudolf 5,
Index
143
Time, Veil of 268
Tippu Sultan, 393
Transpersonal School ot Astrology,
163
Triangle,
Material, 53
Spiritual, 49, 53
Transit,
the basic nature of the impact
404-406
Causes of Stress and Strains, 168
Effects of Planetary Transits,
406-421
Universal Harmony, Law of 35
(See also Law of Karma)
Universal Perpetual Motion, 1, 2
13
401,422-423
Venus :
Basic Impulses, 75
Combustion with Sun, 397-391
Creativity, 56-57
Journalism, 103, 106, 107
Linked with Higher Mind, 28
Little Sun, The 12
Happiness, 139. 140
Medical Profession, 114
Motherhood, 141, 142.148
Pisces, Associated with 355
Propitiation,
Psychological Tension, 157
Scotland Ruled by Venus, 197
49,3
Virgo Ascendant, 198
Vivekanand. 323-324, 394
Wadiar, Sri Krishnaraja IV, 393
Wells, H. G. 66, 394-395
Wood, Earnest 433
Voga (astrological combinations)
Adhi. 294. 295, 311,369
81
96
329
Dhrudhura. 293
295-296,
81, 311-312
Holy Illustrious. 296
Sarpa. 326
80, 293
83
81, 355
Neechabhanga, 82, 345-348, 353,
354,355. 331,392
Pancha Maha Purusha, 33. 80, 84
Papa Kar tri. 80
84
38. 39, 81
Sakata, 219-221, 235-296
311-312, 367-368
38. 39 81.84. 148. 321-322
Sunapha, 293
Veepareeta Raja, 86
Yoga, the Process of Individuation
Yoga and Astrology, 2 39-246
Yogic practices to Remedy Physical
Ailments, 204
Stress and Strain, 163
Transit Effects,
the Sign of Storehouse of
Venusian Harmony, 26
various potentials, 263
Virgo, Associated with 350
Fixed and Moving, 427-428
and
64, 67, 70
Sidereal and Tropical, 428