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Published by Sachin Satawkar

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Published by: Sachin Satawkar on Dec 09, 2010
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Presented at: SJC Europe Conference 2005
By Visti Larsen – Guide and Guru: Sanjay Rath
Larsen, Visti, 2006, ‘Siddhamsa’,
Jyotish Digest
, vol. 2, no. 3,pp.51-54.
                    Visti Larsen, SJC GuruC.F. Richs vej  83, st. th. 2000 Frederiksberg, Denmark Phone: (+45) 22965939 email:visti@srigaruda.com Website:http:/ / srigaruda.com 
Siddhämça and vidya
Caturvimsämça is the name of the twenty-forth divisional chart, but those initiated into itspractice call this chart ‘siddhämça’ as from this chart all knowledge and abilities that the nativeacquires can be known. Päräçara confirms this in the fourth çloka of the chapter on divisionalconsideration (vargaviveka). Specifically Päräçara uses the word; ‘vidya’, to describe thesiddhämça. The meaning if vidya is given hereunder.
Vidya means knowledge. This knowledge is of two types namely pära vidya (spiritualknowledge) and a-pära vidya (material knowledge). When Vidya becomes understood itbecomes jïäna.Vidya is seen from the fourth house in the horoscope. Sukha is seen from the same house, andpromises that with knowledge comes happiness and satisfaction. Also satisfaction cannot comewithout knowledge.The käraka of the fourth house is the Moon and rightly its the first knowledge that comes is themother tongue, or the language of ones parents.The fourth house is responsible for our attainment of knowledge. This process of attainingknowledge is called pramäëa. This happens in three stages called; pratyakña, anumäna andçabda. The explanation of each is given below.
Bhäva Pramäëa  Translation
Fourth Pratyakña Observing an object through the sensesEleventh Anumäna Inferring and digesting the knowledge of theobjectSecond Çabda  Speaking or explaining the acquiredknowledgeThis process of attaining knowledge starts from the fourth house through the observance of anobject with any of the five senses.Having observed the object through smell, sight, etc., the native begins to find similarities ordifferences in the object in comparison to other objects. This is new knowledge, hence theknowledge is getting transformed and this happens in the eighth house from the fourth, namelythe eleventh house.
Having digested the knowledge, the native finds final satisfaction in being able to explain thisknowledge to others through the power of speech. This satisfaction comes from the fourth fromthe eleventh house, i.e. the second house where speech takes place.The perfect union of these three processes results in pärijäta yoga, where the native attains anyknowledge or object of their desire when the lords of the fourth, eleventh and second houses areassociated. This yoga is seen in the räçi of knowledgeable people. If a weakness be found in anyof these three bhävas, the native will have problems in attaining knowledge due to that specificprocess.
Siddhämça and horä
The siddhämça is the twenty-forth division and arises out of the 24 horä in a day/night, lordedby the Sun and Moon respectively. These luminaries are the source of all knowledge, and hencethe seat or basis of the siddhämça, namely knowledge.
Cancer and Leo
Para Vidya comes from the Sun and Leo, whilst a-pära Vidya comes from the Moon and Cancer;hence the Siddhämça is counted from Leo in odd signs and from Cancer in even signs. The orderis forward and zodiacally. Each portion is for a span of 1º15’.Example: if the Sun is placed in 23º7’ degrees of Pisces, then eighteen siddhämça have passed,and the planet is in the nineteenth siddhämça. Since Pisces is an even sign, the counting will startfrom Cancer. The nineteenth sign from cancer is the equivalent to the seventh sign (afterdeduction of twelve) from Cancer, i.e. Capricorn. Hence the Sun is placed in Capricornssiddhämça.
Twelve siddha
The twelve deities for the siddhämça are; Skanda, Parçudhara, Anala, Viçvakarma, Bhaga, Mitra,Maya, Antaka, Våñadhvaja, Govinda, Madana and Bhéma. They repeat twice, and their order isreversed for even signs.The planets occupying the divisions of these deities will influence the native’s attitude andapproach to knowledge and education. The lagna lord’s deity shows how the native learns thebest, whilst the tenth lord indicates how they work and teach the knowledge to others. One canusually see the nature of the deity joined the tenth lord of siddhämça, when the native isteaching/presenting a topic, as the person will act like the particular deity.

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