Introduction to Raashi.

The zodiac signs are called Raashi in Jyotish.

Raa (as pronounced in fRAnce).
Shi (as pronounced in SHE).
The word is said to be derived from Ram and his spouse Seeta.
As also from Rahu and Sikhi (Sikhi is another name for Ketu).
Raashi also means a heap. Here it means a heap of stars or a cluster of star forming
a particular zodiac sign.
The whole zodiac belt is divided into twelve equal parts of 30 degrees each (a circle
of 360 degrees divided by twelve).
The Zodiac belt- Bhaa chakra.
It was observed that the increase and decrease in daylight was due to lateral motion
of the sun from north to south and vice-versa. The Zodiac belt in the celestial sphere
extends to about 8° on either side of the ecliptic, the apparent path of the Sun
among the stars. The width of the zodiac was determined originally so as to include
the orbits of the Sun and Moon and of the five planets (Mercury, Venus, Mars,
Jupiter, and Saturn) that were known to the people of ancient times.
Diagram 1:

EXREME SOUTHERN
EQUINOX POINT POINT
EXREME NORTHERN
POINT

22.5 ° 22.5 °
It was further observed that, when the Sun is exactly at the center of these two
extreme points, the day and night were of equal length. This is termed as equinox.
There are two equinox in a year. One is the vernal equinox and the other is the
autumnal equinox. The Vernal equinox is at the centre or mid point while traveling
from south to north. Autumnal equinox is vice-a-versa. The Vernal equinox is also
called spring equinox.

The Sun travels from extreme south point towards extreme north point is called,
Uttarayana’. Here “Uttar” means north and “Ayana” means movement. Similarly, the
Sun’s movement from extreme north point towards extreme south point is called the
Dakshinayana. Here again, “Dakshin” means south and “Ayana” is movement.
Hence in one year or one complete rotation of the Earth around the Sun gives us four
points.

1. Extreme north point of Sun or the Summer solstice.

2. Autumn equinox.
3. Extreme south point or the Winter solstice.
4. Spring equinox point.

Now we have four points, by which we get four divisions of the zodiac (Bhaa chakra).
Each division is of ninety degrees. And here is the most important part of Jyotish,

The Rig Veda I.XXII.XVIII states:

trini pada vi chakrame vishnur gopa adabhyah ato dharmani dharayan
In three great strides Vishnu the protector, who is undefeatable upholds the
perennial principles of sanaatan dharma or eternal righteousness.
Meaning in three steps Vishnu covered the whole cosmos.

Simplistically speaking this means that from each of the four points if we imagine
Vishnu taking three steps then we get the twelve signs of the zodiac.
Diagram 2:
 NORTHERN EXTRME POINT
Of
SUN

SPRING EQUINOX Earth AUTUMN EQUINOX

Point Point

SOUTHERN EXTRME POINT

Of NORTH
SUN

But if we really want to understand what the above mantra means in Astrological
perspective, then we have to understand a few things.

The cosmos is infinite. How can we see infinity?

Simply place two mirrors facing each other perfectly. Each will reflect the other
infinitely.

Let us imagine two mirrors facing each other. One at the vernal equinox point and
the other at the solstice point, placed in a straight line. Vishnu takes the first step
and this is Mesha. He takes the second step and covers the second sign, then the
third step on the third sign. The mirror opposite to him will reflect this, as also the
mirror behind but- in reverse order.
Here you need to have a very good visualization. If you can visualize this properly
then you have learnt a great secret of Jyotish.
Suppose 123 are the three steps taken by Lord Vishnu
We put two mirrors facing each other and Lord Vishnu takes three steps between
these two mirrors. It will be reflected in the mirror like this:

|
321 123 321 |
Now imagine the reflection of the images of the mirror in each other. Forget for a
moment the original steps taken by Lord Vishnu. The Mirrors will reflect each others
image like this:

|
123 321 | |321|123

This is the same as the original three steps of Lord Vishnu and completes the cycle.
Or In other words, that which is finite in the infinite.

MIRROR MIRROR
Diagram:

1 1 2 3
2

3
3

2
1

This is how the twelve Raashis are made.

This concept has great use in Jyotish even in advanced stages and it is better
that the learner gets it very clear in his mind right now.

Q1: What does the word Vishnu mean?

Q2: Which story in Hindu mythology depicts these three steps?
Q3: Is the day and night really equal on the day of equinox? Why is it so?
To do:
Learn and find out more about the orbital motion and the axial rotation of the
Earth and its effect on the seasons.

Tropical and Sidereal zodiac.

Jyotish uses the Sidereal zodiac or the ‘Nirayana’ system. ‘Nir’ means without and
ayana means motion, so basically it means fixed zodiac.
It is fixed w.r.t the background of the fixed stars.
Whereas the Sayana zodiac (tropical) is not fixed but moves (‘Sa’ means with and
‘ayana’ means motion, which means moving zodiac). This system is widely
followed in the western countries. The tropical zodiac starts at a point where the
equinox (spring) occurs and this is the starting of Aries.
But if you are able to observe the equinox point somehow, against the
background of the stars then, you will observe that the point does not coincide
exactly at the same point in the background of the stars but precedes it or the
fixed point in the background of stars is receding (going backwards). This
phenomenon is called- The Precession of the Equinox.
The rate of the precession is about 50.3 seconds of arc per year or 1 degree
every 71.6 years.
In simpler words If we look up and see a star at exactly midnight on March 21st
and come back to the same spot 72 years later again on March 21st exactly at
midnight the star will seem to have "moved backwards" (1 degree).
At some point in time the two zodiacs coincided, but now there is a great
difference between the two. This value is called the ‘Ayanamsha’
(Aayanamsha).The value is taken differently by different authorities in Jyotish
and it is a very controversial subject.
Not going into too much technical detail, we will be using the Sidereal zodiac
(Nirayana) and Ayanamsha we will follow is the ‘Chitra paksha’ or Lahari’s
Ayanamsha for the entire length of this course.

To do:
Download the free software ‘Jagannath hora’ and install it in your computer. The
help file is a veritable Jyotish course in itself. It is totally free and the best Jyotish
tool you will find. This software uses the Lahari ayanamsha by default. Use it to
make your own chart (stick to the Rashi chart for now) by entering your birth
data.
We will be using this software for all our Jyotish calculations.
Limbs of the body and Raashi chakra.

The Raashi chakra is personified as the Kaal purusha (Time personified) in some
traditions and as Lord Vishnu in the tradition i have learnt.
We are taught that the first thing to do when looking at a chart is to bow before it
because it is a representation of Lord Vishnu.
The Raashis starting from Mesha onwards have the limbs of the Lord mapped onto
then in the following manner.
Mesha = Head.
Vrishabha= Face.
Mithuna=Arms.
Kark=Heart
Simha=stomach.
Kanya=Hips.
Tula=space below the navel (sexual organs)
Vrischika= Hidden parts (Procreative and Anus)
Dhanus=Thighs.
Makara=Knees.
Kumbha=Shank and ankles.
Meena=feets.

For individual horoscopes, the body parts are also studied from the
bhava (twelve houses) reckoned from the lagna (ascendant). The body part indicated
by the houses from lagna corresponds to those reckoned from Mesha or the
Kaalapurusha.

P.P (Predictive principle): Beneficial planets connected to the houses/signs

indicate proper growth and/or protection to the body part while malefic
planets connected to such houses/signs indicate improper growth and/or
damage to the body part. In general, damage to body parts from external
agents or sources is indicated by the raashi (signs) of the Kaalapurusha
while damage or malfunctioning of body parts caused by internal agents or
sources is indicated by the houses reckoned from the lagna.

Example:
Suppose a horoscope has Mangal, Shani and Rahu in Vrishabha then, that person to
whom the horoscope belong may have some weakness/scar visible on the face.
But suppose Vrishabha is in the fifth house then, the person may have some internal
problem in the stomach. Like some digestive problem etc. This has uses also in
horary (Prasna Shastra).

Note: When ever a predictive principle is given, we will use the short form as 'P.P'
and the principle itself will be given in bold green.
Description of signs and its ruler or lord.
Mesha: is symbolized by a ram. It indicates hills and places having mineral wealth
and precious stones. It is ruled by Mangal.
Vrishabha: is symbolized by the bull. It indicates plateaus, plains, farms, cowshed,
forests and such other Placed inhabited by quadrupeds. It is ruled by Shukra.
Mithuna: is symbolized by a couple. The woman is carrying a veena (stringed
musical instrument carried by Sarasvati (the Goddess of learning), while the man
wields the gadaa (mace or metal club). Gambling dens, pleasure haunts, bars, and
such places where people meet for entertainment. It is ruled by Budha.
Karka: is symbolized by a crab. Rivers are indicated by the sign while others opine
ponds & lakes. Primarily, it is the cradle of all civilizations and indicates sand banks
as well where crabs dwell. It is ruled by Chandra.
Simha: is symbolized by a lion. Mountain caves and dense jungles is the abode of
the lion. It is ruled by Surya.
Kanya: is symbolized by a woman standing in a boat with a lamp and corn. Gardens,
Pasture lands, green fields ready for harvest are indicated by Kanya in addition to
living rooms of women. It is ruled by Budha.
Tula: is symbolized by a person carrying a balance. All markets, bazaar, stock
market and areas where traders sell their valuable merchandise are indicated by
Tula. It is ruled by Shukra.
Vrischika: is symbolized by a scorpion. The lair of the scorpion is near filthy places,
noxious reptiles prefer swampy and dirty areas and poisonous snakes live in
underground holes in secluded places. Deep wells and such places where the water is
very stationery (Scorpio is a fixed sign) and can become poisonous are also
indicated, drainage system, manholes. It is ruled by Mangal and Ketu.
Dhanus: means a bow and is symbolized by a man who having a horse body below
the torso and carrying a bow. This symbol divides the sign into two parts where one
half is human and the other is animal (horse). Horse stables or barracks for war
elephants and chariots are indicated by Dhanus. In the modern context it is the
garage, parking lots and the battle field. It is ruled by Guru.
Makara: is a kind of sea-monster with the body of a crocodile (other views - shark,
dolphin) and the head of a deer. It is regarded as the emblem of Kaama deva, the
love god and the vehicle of Varuna. It indicates rivers, shallows and marshy places,
cremation grounds, burial grounds. It is ruled by Shani.
Kumbha: is symbolised by a man carrying a water pot. Places where vessels are
kept like the kitchen or store rooms, warehouses and other storage places are
indicated by Kumbha in addition to toilets and latrines where water has to be carried
for cleansing. It is ruled by Shani and Rahu.
Meena: consists of two fishes in an inverted position with their tails conjoined to the
head of the other indicating revival after a fall or the power of rejuvenation. The sea,
large rivers are indicated by this sign as well as places of rejuvenation and cure like
hospitals, spiritual retreats. It is ruled by Guru.

The places ruled by the Raashis are the background where events happen.

An easy way to remember the Lordships (Raashi adipati) is:

We already know the Solar system and the order of the planets from Sun (Surya).
Sun (Surya)
Mercury (Budha)
Venus (Shukra)
Earth (Prithvi)
Mars (Mangal)
Jupiter (Guru)
Saturn (Shani).
Forget or ignore earth and you will get the following lordships (two raashi for each)

Guru Mangal Shukra Budha

Surya
Shani
(Chandra)
Lordships of signs
Raashi Adhipati.
Shani Surya

Guru Mangal Shukra Budha

See Simha ruled by Surya and Kark ruled by Chandra replacing Surya because of
polarity principle.these are the two luminaries.
The next sign from Simha is ruled by Budha.
Same way the next sign in reverse from Karka is ruled by Budha.
And so on for the other signs as per the order of planets in the Solar system.
Important: Many people don’t accept dual lordships for vrischika and Kumbha, but
we will take them to be lorded by both Mangal and Ketu for Vrischika and Shani and
Rahu for Kumbha.
So the final lordships will be as below:
 Guru Mangal Shukra Budha

Shani
Chandra
Rahu
Lordships of signs
Raashi Adhipati.

Shani Surya

Mangal
Guru Shukra Budha
Ketu

Mobility of the Raashis.

The [twelve] signs reckoned from Mesha are successively Chara (movable), Sthira
(fixed) and Dwishbhaava (dual) in nature.
This means Mesha is Chara, Vrishabha is Sthira, Mithuna is Dwishbhaava and this is
repeated again cyclically for other remaining Raashis.
The following diagram will make this clear.

Dwishbhaava Chara Sthira Dwishbhaava

Dual Movable Fixed Dual

Sthira Chara
Fixed Movable
Mobility of Raashis.
Chara Sthira
Movable Fixed

Dwishbhaava Sthira Chara Dwishbhaava

Dual Fixed Movable Dual

Pundit Sanjay Rath gives the following explanation for the mobility of the Raashis
(Plural of Raashi).
‘The word chara means movable and implies excessive energy, acceleration and the
power of creation that goes along with excess energy. The word sthira means fixed
and implies low energy, deceleration to the stage of stopping and the power of
destruction. The word dwishbhaava means having a dual nature’ and indicates
balanced energy level. In an ideal state his can mean a body in perpetual motion.
Some astrologers use the word mutable’ or changeable for the dual signs and this is
definitely not correct from the Jyotish viewpoint. In fact, chara raashi are more
mutable as they are movable signs.
All motion is relative to another and in the context of horoscopy, it is relative to the
observer on earth. Compare two runners who run a cross country race and a 100
meter race. The cross country runner wins if he is able to maintain his pace at a
uniform balanced level throughout the long run while the 100 meter race is won if
the runner can pump in a huge burst of energy. The cross country runner should
have stronger dual signs indicating his running style while the 100 meter runner
should have movable signs indicating his style.
Imagine a three-lane highway with cars at various speeds traveling in it. It is natural
that the fast cars will fall into the right express lane while the slow cars will stick to
the safe left lane. The cars traveling at middling speeds will stick to the middle lane.
Accidents are prevented if these cars stick to their lanes. In a sense, the cars in the
different lanes are ‘cooperating’ with each other or working mutually to maintain
their relative speeds at high, middling or low levels respectively. If they cooperate
and drive at a uniform ‘fast’, ‘middling’ or ‘slow’ speed respectively, they will reach
their destination (analogous to achieving their objective) without an accident.’

Another use is to see the distance (Say for travels), Chara is far away
foreign lands, Sthira is in the city and Dwishbhaava is inside the country
itself.
In Prasna (Horary) it is used to see the lost object distance or about the
whereabouts of a missing person or thief.
It is also used to judge whether a remedial measure will be effective or not.
If a bad combination (Yoga) is formed in a Chara Raashi then it can be
easily overcome by corrective behavior or remedies. If the combination
(Yoga) is formed in Sthira Raashi then it is difficult to overcome. If it forms
in the Dwishbhaava Raashi then with some efforts it may be overcome.
It has also uses in judging the longevity of the native - with Chara showing
high level of energy and full longevity, Sthira shows low energy level and
short life and Dwishbhaava shows middle level of energy and middle life.
The use of this for judging the longevity will be shown later in the course.
Colors of the Raashis
The Raashis are also said to have certain colors, the colors of the Raashis are given
below in a tabular form.

Raashi Color Color

Mesha Blood red

Vrishabha White

Mithuna Green

Kark Pink

Off white
Simha
(Khakhi)

Kanya Grey

Tula Black

Vrischika Yellow

Dhanus Gold

Makara Blue

Kumbha Violet

Meena Sky blue

 Colors of the Rashis

These colors of the Rashis are very useful while deciding the colors to wear when
wanting to activate certain combinations present in a horoscope (Kundali).
This is a very useful and cost effective remedial measure, we will learn about this in
detail as the course progresses. This is as effective as wearing a costly gem stone at not
even one percent cost. So please learn it to make it such a part of you that the colors of
the Raashis are always at the tip of your tongue.
Why do you think all my Titles for the Lessons start with green?
Well you see my Guru is placed in Mithuna and i am teaching here (The graha Guru is
the teacher in the planetary cabinet). Guru is also the lord of my Lagna (first house).

Such innumerable uses can be found and made use of.

Odd and even Raashis

Raashis reckoned from Mesha onwards are alternately male and female, which shows the
nature to be harsh or gentle respectively. They do not per see represent the sex.
Male & female is an inner attribute of being harsh and pushing or mild and passive. The
rising Raashi (Lagna) leaves this imprint on the inner nature and attitude.
Count the signs from Mesha and the odd signs (visama Raashi) are said to be male in
their ‘inner nature’ and harsh in their behavior. They are go-getters and can be very
pushing to achieve their objectives. These are Mesha, Mithuna, Simha, Tula, Dhanu, and
Kumbha. These are the fire and air signs of which the fire signs can be more harsh and
‘burning’ whereas the air signs can be slower to react but very harsh in their continued
aggression (The elements of the Raashis will be given later).
The even numbered signs (sama Raashi) are female in their inner nature and are not
harsh. They are passive in their attitudes and behavior. These are the water signs – Kark,
Vrischika, Meena and the earth signs – Vrishabha, Kanya, Makara. The water signs are
more passive than the earthy Raashis.

Odd footed (Vishama Pada) and Even footed (Samapada).

In the first post in this lesson you learnt about the foot steps of Lord Vishnu.
1st step is right foot so the second will be left foot and the third step will be again right.
So Mesha starts with right foot and hence these three Raashis (Mesha, Vrishabha,
Mithuna) are called VISHAMA PADA Raashis.
The reflections of these start with Kanya and Meena but, it will be the left foot first
because right is reflected as left in a mirror and the count is also reversed going from
Kanya to Simha and then to Kark. The second mirror reflects from Meena, Khumbha and
Makara, again the count is reversed. These Six Raashis are called Samapada Raashis
(Even footed).
The remaining three Raashis (Tula, Vrischika, Dhanus) are again direct and right footed
hence they too are Vishama pada.

Sex of the Raashis.

To see the sex of people (children, siblings, business partners etc) the Raashis are
classified as follows.
All odd signs except Mithuna and Kumbha are Male Raashis. Mithuna and Kumbha are
Female Raashis.
All even signs except Kark and Meena are Female Raashis. Kark and Meena are male
signs.

Guna and Tatwa of Raashis.

The word Guna requires an explanation.
The various meaning of Guna:
guNa merit
guNa quality
 guNa talent
guNa virtue
guNa good result
guNa credit
guNa use
guNa efficacy
guNa efficacy
guNa advantage
In Sankhya system (A philosophical system of India) it means an ingredient or
constituent of Prakriti, the chief quality of all existing beings sattva, rajas, and tamas i.e.
goodness, passion, and darkness, or virtue, foulness, and ignorance respectively.
A short introduction to the Sankhya philosophy is warranted here.
Metaphysics of Samkhya
From here: http://en.wikipedia.org/wiki/Samkhya

Broadly, the Samkhya system classifies all objects as falling into one of the two
categories: Purusha and Prakriti. Metaphysically, Samkhya maintains a radical duality
between spirit/consciousness (Purusha) and matter (Prakrti).
Purusha
Purusha is the Transcendental Self or Pure Consciousness. It is absolute, independent,
free, imperceptible, and unknowable, above any experience and beyond any words or
explanation. It remains pure, “nonattributive consciousness”. Purusha is neither produced
nor does it produce.
Prakriti
Prakriti is matter. Matter is inert, temporary, and unconscious. It is composed of three
qualities (gunas) corresponding to creation, sustenance, and destruction. They are:
sattva (goodness) – pure, elevating, enlightening
rajas (passion) – motivates us to create, acquire and enjoy
tamas (ignorance) – dirty, degrading, deluding, and destructive.

All physical events are considered to be manifestations of the evolution of Prakrti, or

primal Nature (from which all physical bodies are derived). Each sentient being is a
Purusha, and is limitless and unrestricted by its physical body. Samsaara or bondage
arises when the Purusha does not have the discriminate knowledge and so is misled as to
its own identity, confusing itself with the physical body - which is actually an evolute of
Prakriti. The spirit is liberated when the discriminate knowledge of the difference
between conscious Purusha and unconscious Prakriti is realized.

Nature of Duality:
According to Samkhya, the efficient cause of the world is Purusha (Avyakta or Absolute)
and the material cause is Prakriti. Here Purusha stands for the ‘Supreme Self’ and Prakriti
stands for ‘Matter’. Purusha (Self) is the first principle of Samkhya. Prakriti is the
second, the material principle of Samkhya.

Theory of Existence:
The Samkhya system is based on Satkaryavada. According to Satkaryavada, the effect
pre-exists in the cause. Cause and effect are seen as different temporal aspects of the
same thing - the effect lies latent in the cause which in turn seeds the next effect.

More specifically, Samkhya system follows the Prakriti-Parinama Vada. Parinama

denotes that the effect is a real transformation of the cause. The cause under consideration
here is Prakriti or more precisely Mula-Prakriti (Primordial Matter). The Samkhya system
is therefore an exponent of an evolutionary theory of matter beginning with primordial
matter. In evolution, Prakriti is transformed and differentiated into multiplicity of objects.
Evolution is followed by dissolution. In dissolution the physical existence, all the worldly
objects mingle back into Prakriti, which now remains as the undifferentiated, primordial
substance. This is how the cycles of evolution and dissolution follow each other.

Sankhya theorizes that Prakriti is the source of the world of becoming. It is pure
potentiality that evolves itself successively into twenty four tattvas or principles. The
evolution itself is possible because Prakriti is always in a state of tension among its
constituent strands -
Sattva - a template of balance or equilibrium;
Rajas - a template of expansion or activity;
Tamas - a template of inertia or resistance to action.

All macrocosmic and microcosmic creation uses these templates. The twenty four
principles that evolves are -
Prakriti - The most subtle potentiality that is behind whatever that is created in the
physical universe, also called "primordial Matter". It is also a state of equilibrium
amongst the Three Gunas.
Mahat – is the first product of evolution from Prakriti, pure potentiality. Mahat is also
considered to be the principle responsible for the rise of buddhi or intelligence in living
beings.
Ahamkara or ego-sense – is the second product of evolution. It is responsible for the self-
sense in living beings. It is also one's identification with the outer world and its content.
"Panch Tanmatras" are a simultaneous product from Mahat Tattva, along with the
Ahamkara. They are the subtle form of Panch Mahabhutas which result from
grossification or Panchikaran of the Tanmatras. The Tanmatras are sight, smell, taste,
touch and hearing Each of these Tanmatras is made of all three Gunas.
Manas or "Antahkaran" evolves from the total sum of sattva aspect of Panch Tanmatras
or the "Ahamkara"
Panch jnana indriyas or five sense organs - also evolves from the sattva aspect of
Ahamkara.
Panch karma indriya or five organs of action - The organs of action are hands, legs, vocal
apparatus, urino-genital organ and anus. They evolve from the rajas aspect of Ahamkara.
Panch mahabhuta or five great elements are ether, air, fire, water and earth evolving in
that order with each succeeding elements containing the preceding ones in them.
Like Ether or space (aakash) is the prerequisite for any thing to exsist, then comes
movement, which is air (vaayu), this contains within it the aakash also, next comes fire
(Agni) caused due to the friction produced by movement, this contain within it aakash as
well as vaayu. Agni (fire ) produces heat which also is complimented by coolness
(polarity) this is water (Jala), this again contains within it all the preceeding three
elements. Too much coolness solidifies and this is the earth (Prithvi) element, prithvi
contains within it all the preceding four elements in it..The five elements are said to
evolve from the "tamas" aspect of the "Ahamkara". This is the grossest aspect of the
physical universe.

The evolution of primal Nature is also considered to be purposeful - Prakrti evolves for
the spirit in bondage. The spirit who is always free is only a witness to the evolution,
even though due to the absence of discriminate knowledge, it misidentifies itself with the
manifest.

In Jyotish the chara Raashis are said to have Rajas guna.

The Guna of Raashis.
The Sthira Raashis are of Tamas Guna and
The Dwishbhaava Raashis are of Satva guna.
If you have read the mobility post in this lesson you will understand why this is so.

The Tatvas and raashis.

The whole of bhaa chakra (zodiac) is said to be of Aakaash tatva. All Raashis have
aakaash tattva in them that keeps them together and makes them work in harmony.
Jupiter is the greatest natural benefic and represents ‘God’ in all signs simply for the fact
that it is the governor of the aakaash tattva that makes all the other signs and planets work
in harmony for all purposes. All signs have the panch (pronounced as punch and meaning
five) tattva in them with a dominance of one of the other four tattva (excluding aakash).
The Raashis Mesha, Simha, Dhanu have agni (fire) in predominance; the Raashis Kark,
Vrischika and Meena have a predominance of jala (water); the Raashis Mithuna, Tula and
Kumbha have a predominance of vaayu (air) while Vrishabha, Kanya, Makara have a
predominance of prithvi (earth).
Q1: List out the twenty four tattvas of Sankhya Philosophy.
Q2: The three gunas correspond to the three main deities of the Hindu pantheon, list them
and find who corresponds to which guna.
Q3: After how many Raashis do the Gunas repeat?
Q4: After how many Raashis do the Tattvas repeat?
To do :Look at the picture of Sri Vishnu given above in a previous post and in his four
arms you will see him holding weapons and other things. Try to correlate the five tattwas
with them. Find the representation of the Aakaash tattwa in the picture.

The over lord of Raashi:

Surya is the overlord of Raashis and the Raashi chakra.
Each Raashi has a positive and negative traits in them and to overcome the negative traits
of each Raashis as also to overcome physical suffering in the form of disease etc it is
better to worship Surya in the various form he takes for each Raashi.
Surya is the overlord of the Raashis in the form of Aadityaa. He has twelve forms and
collectively they are called the Dwaadasa Aadityaa.
 Dhata Aryama Mitra Varun

Vishnu Indra

Dwaadasa
Aadityaa
Tvastha Vivaswan

Bhaga Anshuman Parjanya Pusha

These names are as per Vishnu Purana. Some have given a different order of names but
we take the above as authentic.
The mantras for worshipping are derived from the Surya mantra:
Om Grinih Suryaaditya Om.