Ketu

and Kaivalya
The Astrology of Enlightenment
By Marc Boney M.A.

2
Table of Contents
Copyright 2
Dedication 3
Introduction 4
Kaivalya 6
Ketu and Kaivalya 7
The Moksha Triangle 8
Classical Combinations for Spiritual
10
Liberation
Atmakaraka or Indicator of Soul 19
The Spiritual Components of a Chart 23
The Birth Chart of Ramana Maharishi 28
Childhood 29
Father’s Death 29
Enlightenment 30
The Astrology of His Enlightenment 32
Saturn-Jupiter Exchange 34
The Sportsman Becomes a Seeker 35
Arjuna’s Question and Krishna’s Answer 36
Enlightenment As A Result Of Purva
38
Punya

57
Yoga Sutras of Patanjali 38
The Sub-Period Lords 40
Lagna/ Lagna Lord 42
Jaimini’s Atma Karaka 43
Ramana Maharishi’s Atma Karaka 44
The Sub-Period Lord Again 44
The “God-Channel” 45
Dharma and the Navamsha 47
Timing in Jaimini 47
Life After Life 49
Technical Summary: 52
About the author 53

58
 Dedicated to
Shri K.N. Rao

Who ignited in me the light of Jyotisha

“Jyotisha is the art of seeing light, of guiding, of counseling
based on the truth called the horoscope. Jyotisha is the
pathway to God through the mazes of intuitions and the
brilliance of an organized science, like any other science.
Jyotisha is the fusion of the divine with the mundane, the
metaphysical with the scientific methodology, a divine chorus
of the music of the heavens and the dance of the stars. It is
that divine ballet, Jyotisha, which is at once both a divinity
and science that we are presenting.

K.N Rao

3
Introduction

As long as I can remember I’ve wanted to get to
heaven. Having been born into a Catholic family, and
in particular to a father who took his religion seriously,
“God” and “Heaven” were as much a part of my earliest
days as the games that all children in all times play.
Sitting on the coffee table of our the family living room
was a huge ornate Bible containing reproductions of the
great religious art of Renaissance masters such as
Michelangelo and Raphael depicting scenes from both
the Old and New Testament. Though not yet able to
read, I can remember looking at these scenes over and
over again, marveling at them, fascinated by them. The
image from the Sistine Chapel of God reaching out
from heaven to infuse life into Adam through the touch
of his finger was by far my favorite.

Then starting at the age six, I was sent to a Catholic

elementary school where each day began with attending
church and the celebration of the Mass. Under the
tutelage of the Dominican nuns who drilled into me the
tenets of Catholic faith from the Baltimore catechism,
the highest goal of life was made very clear—become
“reunited with God in Heaven. I had no reason to
doubt the truth of this and as a young boy even thought
of becoming a priest, since surely these “representatives
of God on Earth” had the inside track and were virtual
“shoe-ins” for eternal paradise.

4
But then puberty hit and the more immediate charms of
adolescent girls quickly put an end to any such
aspirations. Besides, a maturing mind along with a
good scientific-based education was making it
increasingly difficult to believe in virgin births, raisings
from the dead, water into wine and all such things. By
the time I entered college, I had lost my faith entirely,
saw myself as a “rationale empiricist” and therefore an
“agnostic.” I simply didn’t know whether “God” and
“Heaven” existed, but seriously doubted it. Little did I
know how quickly that was to change.

Early in my junior year at college as I was sitting

among a group of my fraternity brothers only half
listening to their conversation, I found my attention
drawn to a piece of art on the wall that in retrospect was
something of a yantra, or concentric shaped abstract
image that is a meditation aid in the Eastern traditions.
As I began to passively focus on this, I felt my
awareness being drawn more and more inward almost
as if I was sinking, until, for lack of a better term, I
seemed to slip into a higher or heightened state of
consciousness. It was as if a light had been switched on
inside of me. My mind became flooded with
realizations regards human existence and its
relationship to other dimensions and I began speaking
about this excitedly to my classmates who, of course,
looked at me oddly, but surprisingly enough, listened.
After a while one commented that I appeared to be
glowing. As the hour was late, we soon retired to our

5
beds, but I could not sleep as a result of little rushes of
energy shooting up and down my spine. These
eventually did subside and the next morning I woke up
my “normal” self. However, I was not the same, and
I’ve never been the same since. That evening marked
the beginning of a life-long spiritual quest, a quest that
soon took me on a “Journey to the East,” to use the title
of a Herman Hesse novel that I read soon thereafter.

In an attempt to understand my experience I began

researching, and came across the work of psychologist,
Abraham Maslow, and his study of “peak experiences.”
Later, I participated in a student-organized seminar
where Paramahamsa Yogananda’s “Autobiography of a
Yogi” was on the reading list. The seeker had found.
Within this account and in the ancient texts of the
spiritual science of Yoga that it led me to, I had a
conceptual framework for understanding my inner
experience, and found the answers to my spiritual
questions. Later a much more powerful experience (see
my article “Kundalini Awakening”) gave me a small
taste of a direct experience of the Divine, enough to
know for certain that one doesn’t have to die to go to
“heaven” and that the true purpose and highest goal of
life is to achieve a state of kaivalya, or complete
spiritual liberation. Much to my surprise, it turned out
that the nuns had been right all along!

Kaivalya

6
I first came across this Sanskrit term in the Yoga Sutras,
Sage Patanjali’s incomparable technical manual for
achieving spiritual liberation. The term literally means
“aloneness” and refers to “the aloneness of seeing,” the
highest state of unity consciousness where “the Seer
abides in its own essence” or the power of pure
consciousness settles into its own pure nature. This is
the state of complete spiritual liberation. The individual
wave of consciousness dissolves back into the ocean of
unity consciousness of which it was always a part, and
the cycle of samsara, of birth, death and rebirth as an
embodied individual ego consciousness comes to an
end. The purpose of creation for that soul and the end
state of the evolutionary process has been achieved.
The reader may more easily recognize the word moksha
as a better known Sanskrit term for this state.

Ketu and Kaivalya

Jytoisha, the Science of Light, can be thought of as a
complete symbolic model of reality, and any experience
or any aspect of reality can be said to be contained
within the symbolism of the planets, signs, and houses
etc. The ancient classics identify Ketu, the south node
of the Moon, as the graha indicative of spiritual
liberation, but only under certain conditions. See the
following from the Upadesha Sutras of Maharishi
Jaimini, one of the most revered and authoritative
texts:

7
1:2:69 ketau kaivalyam

“Ketu placed therein gives liberation.”

This briefest of sutras directly equates Ketu with

kaivalyam but must be understood in the context of a
series of sutras dealing with the results of grahas
falling in the 12 house from a special lagna known as
th

“karakamsha” used in the Jaimini system. I will return

to this series of sutras for a fuller exposition in a
moment, but for now my purpose in highlighting this
reference is to show that the ancient rishis clearly
perceived that Ketu among the grahas was the planetary
indicator of spiritual liberation

The Moksha Triangle

The seers of the ancient Vedic civilization also
recognized that four primary motivations underlie all
human behavior. The first of these is dharma, a Sanskrit
word that does not translate well, but relates to the idea
of virtuous conduct based on spiritual values and an
understanding of universal law. This is the impulse to
do good deeds or what is “right” in the world. Dharma
also has to do with performing your allotted duty based
on your station, or position in life.

Secondly, there is the pursuit of artha, or material

prosperity. This means all activities aimed at

8
accumulating wealth, security and physical comforts.
This is the impulse to acquire things.

Thirdly, there is kama, or the fulfillment of desires,

including the desire for sense gratification through
sexuality and other sensual pleasures, but also the desire
for interpersonal relationships.

Finally, there is moksha, or the pursuit of spiritual

liberation from the bondage of karma and the cycle of
death and rebirth. Moksha as indicated earlier is the
desire to transcend relative earthly existence and realize
one’s own true nature as the Higher Self.

In the symbolism of astrology, these four aims are

expressed by three signs each, along with their
corresponding houses.

Dharma is indicated by the fire signs, Aries, Leo,

Sagittarius,
and the 1st, 5th, and 9th houses.

Artha is represented by the earth signs, Taurus, Virgo,

Capricorn,
and the 2nd, 6th, and 10th houses.

Kama is shown by the air signs, Gemini, Libra,

Aquarius,
and the 3rd, 7th, and 11th houses.

9
Moksha is manifest in the water signs, Cancer, Scorpio,
Pisces,
along with the 4th, 8th, and 12th houses.

When looking at a birth chart from the spiritual angle,
placement of planets in the dharma signs/houses, and
moksha signs/houses must be seen. Among these, the
5 and 9 signs/houses and the 8 and 12 signs/houses
th th th th

are particularly significant.

With regards to spiritual liberation the three most

directly relevant astrological factors are Ketu on the
planetary level, Pisces on the level of the signs, and the
12 among the houses.
th

Classical Combinations for Spiritual Liberation

In the ancient classics of Jyotisha there are some
combinations given that are said to indicate spiritual
liberation. Thus we find the following verse in the
chapter entitled “Effects of the Houses” in that
voluminous encyclopedia of Vedic astrology, the Brihat
Parashara Hora Shastra.

“If there is a benefic in the 12 while its lord is exalted

th

and is conjunct or aspected by a benefic, one will

obtain final emancipation.”

10
However, the following Jaimini sutra suggests that the
mere influence of strong natural benefics on the 12 th

lord/house does not give final emancipation to the soul

but rather a “blissful realm” in the afterlife.

1.2.68. ucce śubhe śubhalokah.

“A benefic in the 12 house (from the karakamsha
th

lagna) gives a blissful realm.”

Then see this verse from the Brihat Parashara Hora

Shastra:

Kaarakaamsaad vyayasthaane svabhoccasthe subhagrahe
Sadgatirjaayate tasya subhalokamavaapnuyaat.

BPHS, Effects of Karakamsa, 65

“From the Karakamsa, the 12th containing a benefic in own or exaltation indicates that the
fortunate native attains a blissful realm.”

However, in both texts, these statements are followed by:

1.2.69. ketau kaivalyam.

“Ketu placed therein gives liberation.”

Kaarakaamsaad vyaye ketau subhakhetyutekshite
Tadaa tu jaayate muktih saayujyapadamaapnuyat.

BPHS, Effects of Karakamsa, 65

“From the Karakamsa, Ketu in the 12th, joined or aspected by a benefic indicates that the
native attains liberation and divine union.”

These verses are in turn followed by yet another qualifying statement:

1.2.70. kriyacāpayorviśesena.

11
“This will be particularly so if Ketu is placed in Cancer
or Pisces.”
Meshe dhanush vaa ketau kaarakaamsaat vyaye sthite.
Subhakheten sandrishte saayujyaPadamaapnuyaat.

BPHS, Effects of Karakamsa, 66

“Ketu in Aries or Sagittarius in the 12 from the
th

Karakamsa aspected or with a benefic indicates divine

union.”

The discrepancy in the signs mentioned in these verses

(Cancer/Pisces versus Aries/Sagittarius) has to do with
how the Sanskrit words “kriya and “chapa” from the
original Jaimini sutra are interpreted, given the coded
way in which signs and houses are referred to in this
most recondite of texts. My view is that these verses
are a very logical progression, one building upon the
other, in which case the true intended meaning of the
last verse becomes clear.

The progression as I see it is as follows:

A natural benefic in the 12 from the karakamsha

th

indicates the soul will ascend to a heavenly realm

subsequent to physical death.

Ketu placed therein with a natural benefic indicates an

even greater potential; the soul may achieve kaivalya,
or spiritual liberation.

12
This will be particularly so if the signs involved are
Pisces or Cancer.

Why Pisces or Cancer? First of all, recall that they are

two signs among the “moksha triangle” outlined
earlier. Then consider who are the two best natural
benefics and in which signs they are exalted. Of course,
the answer is Venus whose exaltation sign is Pisces, and
Jupiter whose exaltation sign is Cancer. What I believe
the Sage is telling us here is that should Ketu be in a
moksha sign and in the house pertaining to moksha, and
with an exalted benefic, while devoid of the influence
of any natural malefics, then this would be the most
ideal combination for indicating kaivalya, or spiritual
liberation. Thus, it appears to me that this is a logical
progression of ideas from “good” to “better” to “best.”

While the reference to “kriya” and “chapa” as Aries

and Sagittarius that appears in the BPHS has a literal
basis, it makes no sense as these are not signs of
moksha, nor do any benefics get exalted in these signs.
They don’t fit in the context of the previous sutras and
this reminds me of the caution I have received from
Jaimini scholars that those elements of Jaimini that
appear in the BPHS are not to be entirely relied upon.

The addition of “while devoid of the influence of

natural malefics” comes from the final sutra in this
series. See the following:

13
1.2.71. pāpairanyathā.

“It would be otherwise with malefic influence”

Vyaye ca kevale ketau paapayuktekshitepi vaa.
Na tadaa jaayate muktih subhalokam na pasyati.

BPHS, Effects of Karakamsa, 67

“Only Ketu in the 12th or a malefic joining or aspecting, or no aspects, then the native has no
liberation and doesn't go to a blissful realm.”

The astute student will recognize in these verses

elements of the most fundamental interpretative
principle within Jyotisha, which is that the indications
of a house “prosper” most when exclusively under the
influence of strong natural benefics, while devoid of
any influence of natural malefics. Here the application
is to the 12 house from karakamsha with the addition
th

of Ketu, the indicator of spiritual liberation, to emphasis

this particular 12 house meaning versus some other
th

way the 12 house could be giving good results.

th

Since these combinations for spiritual liberation are to

be found in the chapter in the Jaimini sutras on the
effects from karakamsha lagna, an important question
arises as to whether they should be applied only from
this perspective. The answer is an emphatic “no” and
the Sage says so himself. See this sutra in a later part
of the text having to do with the effects of planets from
another specialized ascendant, the arudha lagna.

14
1:3:17 Swamsavadanyat prayena

“The results mentioned based on karakamsha may be

judged also from Arudha lagna.”

It is very characteristic of Jyotisha that an issue can be

considered from a number of different perspectives or
lagnas, and in my researches into the combinations
given in the Jaimini sutras I’ve discovered that they
hold true and can be usefully applied to multiple
perspectives including the birth lagna and the dasha
lagna.

While these sutras may represent some theoretically

ideal picture for indicating the potential for achieving
kaivalya, I must confess that I’ve not come many birth
charts where this combination applied in total, even in
the charts of supposed spiritual luminaries. I have come
across some approximations, however, and one such
chart is that of my jyotisha-guru, K.N. Rao. See this
and his navamsha given below.

15
16
In the Jaimini system the planet with the highest degree,
regardless of the sign and excluding Rahu/Ketu, is
designated the Atma Karaka or “Indicator of Self.” The
special Jaimini lagna mentioned earlier is determined
by seeing the position of this planet in the navamsha,
and using this as a lagna. In the chart of K.N. Rao, his
Sun at 23-54 of Virgo is the planet with the highest
degrees and it goes into Leo in his navamsha. Leo
becomes what is known as his “karakamsha lagna.”
But this is where a controversy begins. Some Jaimini
scholars contend that this lagna should be used in the
navamsha only, while others contend it should be
applied back in the birth chart. Shri Rao mostly

17
advocates the later, but skirts the issue somewhat by
saying it should be applied in both.

Applying this lagna to his birth chart, the 12 house

th

from Leo is Cancer, a moksha sign, and it contains an

exalted Jupiter, without the influence of any other
grahas. This is a rather nice picture.

(Note: Here we are taking into account only the sign

aspects that are used when doing Jaimini. The scheme
is very simple. All moveable and fixed signs aspect
each other, except for the one next to them, and all dual
signs aspect each other.)

Apply this lagna in his navamsha, and it remains a

promising picture though not as dramatically so. From
Leo in D-9, the 12 house contains the benefic Mercury
th

and gets the aspect of the two other natural benefics,

Jupiter and Venus, though also of Saturn.

Interestingly, apply the combinations given above to his

12 house from the birth lagna, and we find Ketu, the
th

moksha karaka, with an exalted benefic, Mercury, who

is also the 12 lord in its own house. Since his Moon is
th

in the 1 house, the view from Chandra lagna remains

st

the same. It can be seen that these combinations for

achieving a blissful realm or even spiritual liberation
apply to his chart from multiple perspectives, and for
his sake, I dearly hope that it is comes true!

18
Atmakaraka or Indicator of Soul

The Jaimini sutras presented above are not the only

ones that refer to spiritual liberation and its opposite,
bondage to law of karma and the cycle of birth, death
and re-birth.

Belief in the atman or soul, as well as the
transmigration of the soul (reincarnation), is
fundamental to the Vedic spiritual tradition, and is the
foundational concept upon which Jyotisha rests.
Without these, along with the concept of karma, no
form of astrology makes any sense at all. Jyotisha is, in
fact, primarily a science of karma-phalas, or a way of
assessing the fruits of past-life actions and their
influence in the current life. It exists so that these
karmic effects can be known and so that this knowledge
can be used to guide the individual and to help them on
their journey towards spiritual liberation.

Maharishi Jaimini in his upadesha sutras initiates us

into a unique method for seeing the state of our souls.
He tells us that the planet with the highest degrees in
our charts provides vital clues as to the soul’s
“bondage” or “liberation.”

Immediately after introducing this idea of the planet

with the highest degrees being the Atma Karaka or
“Indicator of Soul,” the Sage states:

19
1.1.11 Sa ishte bandha mokshayoh

Breaking down this sutra word by word gives the

following:

“Sa” as a prefix means “with” or “together and along

with.”

“Ishte” means “lord,” “master” and in some contexts

“the supreme spirit.” Its use here in this sutra
immediately following one introducing the Atma
Karaka identifies this karaka as signifying the
individual “spark of the Divine” within each of us.

“Bhanda’ means “bondage” and in this context refers to

the soul being bound to the wheel of samsara, the cycle
of birth, death, and rebirth, as a result of its desires and
karmas

‘Moksha” means liberation from this cycle by becoming

God-realized

Taken as a whole the Sage is stating in this sutra that

the Atma Karaka in a person’s chart along with its over-
all disposition and associations (sa) indicates the level
of that soul’s bondage or liberation.

Some translators/commentators have interpreted this

sutra in a very general way. They believe the two terms
“bondage” and “liberation” should be understood to

20
indicate the general malefic or benefic results that this
planet gives based on its association with natural
malefics or benefics.

This may very well be true, but I also believe that the
Sage uses the terms “bondage” and “liberation” very
purposefully here and means exactly what he says. This
is to say that the primary import of this sutra is the
Sage’s instruction to see the state of the soul and its
degree of bondage or liberation from the over-all
disposition of the planet with the highest degrees in a
chart. By “over-all disposition,” I mean everything
about it, which is what the prefix “sa” or “together
with” indicates in this sutra. This means its placement
by sign and house, its dignity, and its association and
aspect with malefics and benefics etc. In short, all the
standard methods used in Jyotisha for evaluating the
results a planet will give—with possible special
reference to its position/disposition in the navamsha,
given the particular emphasis the Sage seems to give to
this factor.

Now go back and look again at K.N. Rao’s chart and
you will see that his AK is the Sun, which falls in the
12 house of moksha, is conjoined with the planetary
th

indicator of moksha (Ketu) and has the additional

influence of an exalted benefic (Mercury.) Though it
should also be noted that his AK Sun gets the influence
of the malefics, Saturn, as well and Rahu by sign
aspect. In the navamsha, the Sun is well placed in its

21
own sign Leo as the 5 lord, a dharma house, and is in
th

mutual glance with Ketu, as well as the Moon and

Rahu.

So does this mostly very benign picture mean he will

achieve spiritual liberation in this lifetime or at least
make significant progress? Of course, it is impossible
to say. What can be said in my experience is that such
an individual is very likely to be inclined towards
spiritual life, aspires to such a goal, and consciously
strives towards this aim if other factors in the chart are
supportive. What are those other factors?

22
The Spiritual Components of a Chart

There is a saying in India that “in every sinner there is a

saint,” and “in every saint there is a sinner.” This
speaks to the idea that everyone has within them the
capacity to be both, and these potentials are represented
by astrological factors in the chart.
When we speak of “benefic” (shubda) and “malefic”
(papa) planets we must ask ourselves, “benefic or
malefic in what sense?” We really can’t fully
appreciate these designations without first
understanding what the culture in which they arose
deemed “the highest good.”
The Vedic civilization saw spiritual liberation and
“God-realization” as being the greatest achievement
possible and the most precious potential of a human
birth. From this standpoint planets are “benefic or
malefic” to the degree in which they enhance or
obstruct obtaining this aim. The lords of the 5 and 9th th

houses are “most auspicious” not just because they can

bring material wealth when configured in dhana yogas,
but more so because of the spiritual wealth that they can
represent in a chart.

Spiritual inclinations get reflected in a birth chart in

many different ways, and for a fuller and fascinating
discussion of these, I recommend K.N. Rao’s book
“Yogis, Destiny, and the Wheel of Time.” Here, I will
only mention the most obvious and well-known

23
principles.

The two dharma houses 5 and 9 and their lords, both in

the rashi and the navamsha are the most important
factors for giving strong spiritual inclinations. Parashara
gives the 9 as the overt house of spirituality, religion,
th

the guru, worship, and virtuous actions. He gives the 5 th

house (the 9 from the 9 ) as pertaining to spiritual

th th

practice involving the use of mantra etc. In the Jaimini

system, the planet with the 5 highest degrees, referred
th

to as the Putra Karaka (PK) carries these same

significations.

The 5 house is also said to indicate “poorva punya” or

th

the merit derived from spiritual practice and virtuous

action in previous lives, while the 9 is taken to indicate
th

the spiritual merit gained in this life. However, some

texts such as Mantreswara’s Phaldeepika give the
reverse.

4, 8, and 12 are said to be houses of moksha, or spiritual

liberation. These houses and their lords, in the context
of a spiritually oriented chart, indicate strong
motivation in this direction. This is one of the positive
sides of the much-maligned 8 and 12 houses.
th th

Jupiter and Ketu, when well placed in a chart and

associated with each other or the 5 and 9 houses and
th th

their lords incline an individual towards spiritual life.

Jupiter is the gyana karaka or indicator of spiritual

24
wisdom and insight, while Ketu is the moksha karaka or
indicator of spiritual liberation.

A preponderance of planets falling in the rashis of

benefics, and the sattvic planets—Sun, Moon, and
Jupiter—strong and well-placed, help to give a pure and
spiritually oriented life style.

In the context of spiritually oriented birth charts, planets

placed in portions of the moksha triangle signs, Cancer,
Scorpio, and Pisces, known as “sarpa decanates” are
significant. “Sarpa” means serpent. These portions of
the Zodiac pertain to “kundalini”—the divine force that
is said to reside, coiled like a serpent, in the lowest
chakra or psychic center at the base of the subtle body.
When awakened this force moves up the center channel
of the subtle body to the highest center of consciousness
at the crown of the head, described as a “thousand-petal
lotus.” The result is a direct experience of the Divine
and indescribable bliss. The 2 and 3 decanates of
nd rd

Cancer, the 1 and 2 of Scorpio, and the 3 of Pisces

st nd rd

are given in the ancient texts as “sarpa decanates.”

There is a whole category of planetary combinations

called Pravrajya Yogas (also known as Sannyasi Yogas)
that show the inclination for spiritual renunciation and
the joining or founding of religious orders. The Brihat
Parashara Hora Shastra has a special chapter on these.

25
The ancient classics also give many other planetary
combinations that incline a person towards spiritual life
such as the Vrinchi, Shri Natha, and Shri Kantha Yogas
given in Phaladeepika. These refer respectively to the
Brahma, Vishnu, and Shiva, or creative, sustaining, and
dissolving aspects of the Divine.

As always, the placement and over-all disposition of the

lagna and lagna lord form the pillar around which
every other indication in a chart revolves.

Of course, dasha sequence must allow the spiritual

promise in a birth chart to unfold. My jyotisha-guru
always emphasizes that the periods of the 5 and 9
th th

lords are the best times for spiritual development. The

dasha of the 12 lord can be good as well, under the
th

right conditions.

He also shared with me something he had been taught

about the correlation of the first eight houses of the
birth chart to the well known eight angas or “limbs” of
Yoga. These are as follows:

1st House = Restraints

2nd House = Observances
3rd House = Postures
4th House = Control of the Life-Force
5th House = Withdrawal of the Senses
6th House = One-Pointed Concentration
7th House = Meditative Absorption

26
8th House = Spiritual Ecstasy

The aim and culmination point of the 7th “limb,”

dhyana, is the unifying experience of the transcendental
Divine in the 8th “limb,” samadhi. This happens when
the meditator, the object of meditation, and the act of
meditating merge into one. It is at this point that the
limited individual self is transcended, and one
experiences the timeless, unbounded Self.

The scriptures of Yoga describe this as an experience of

Sat-Chit-Ananda, or Pure Being, Pure Knowingness,
and Pure Bliss. The seer in this state of consciousness
is then said to realize the truth of the three
“watchwords” of the Vedas:

Aham Brahmasmi (I am That)

Tat Twam Asi (Thou are That)

Om Tat Sat Om (All This is That)

The Yoga tradition recognizes many different

gradations and degrees of samadhi that the individual
can experience on the way. This experience of the
different levels of samadhi is the spiritual and esoteric
meaning of the much-maligned 8th house. This is the
same house that from the mundane, worldly perspective
is referred to as a dussthana, or “bad” house.

27
After direct union with the Divine in the samadhi of the
8th house, true spirituality dawns which is the meaning
of the 9th house. Only then can one be a genuine Guru
—a true “dispeller of darkness.” Based on this
enlightened state of consciousness, a God-realized
individual fulfills the will of God through their actions
in the world, which is the meaning of the 10 house.
th

Since these actions are completely life supporting, they

result in the success and fulfillment, the 11 house.
th

Having fulfilled life’s purpose, the soul obtains moksha,

or spiritual liberation upon the death of the physical
body, which is the meaning of the 12 house.
th

In the light of all of what has been given thus far, I

propose to examine the chart of a well-known spiritual
luminary of India to “see what can be seen.”

The Birth Chart of Ramana Maharishi

India has always been the land of saints, sages, sadhus,
and gurus. In the modern era few have obtained the
towering stature of Ramana Maharishi, the Sage of
Arunachala. Whereas his precise time of birth is
something of a question mark—different sources give
anywhere from 1:00 to 1:30 AM—Libra as his
ascendant is not. His is an extraordinary story of a
spontaneous permanent spiritual awakening at the age
of 16 that goes like this.

28


Childhood
As a young boy, though he was born into an orthodox
Brahmin family, he showed no particular partiality to
religious matters, and was, in fact, rather irreverent
according to some accounts. Nor was he much of a
student, though very intelligent, with an exceptional
memory which enabled him to succeed in school
without having to put in very much effort. His real
passion was for games and sports at which he
apparently excelled and at which he was exceptionally
lucky. Whichever team he was on always won, which
earned him the nickname “Tanga-kai,” which means
“golden hand. The most unusual trait that he exhibited
was that he slept so deeply that he could be physically
assaulted without waking him. Otherwise, he appeared
to be a normal boy, playful and full of mischief.

Father’s Death
Then he received a severe shock. At age 12 his beloved
father suddenly fell seriously ill and died very
unexpectedly. Paul Brunton, one of his first
biographers, recounts what Ramana told him about that
day and the impact of his father’s death.
“On the day his father died he felt puzzled
and pondered over it, whilst his mother and
brothers wept. He thought for hours and after
the corpse was cremated he got by analysis to

29
 the point of perceiving that it was the ‘I’
which makes the body to see, to run, to walk
and to eat. “I know this ‘I’ but my father’s ‘I’
has left the body.”
His father’s death forced him at a very young age to
ponder deeply the mystery of life, and shortly
thereafter, a book detailing the lives of 63 saints came
into his hands and further made a very great impression
on him.

Enlightenment
Then four years later at the age of 16 on July 17, 1896,
he became fully and permanently enlightened. Here is
his first hand account of his awakening:
"It was in 1896, about 6 weeks before I left
Madurai for good (to go to Tiruvannamalai-
Arunachala) that this great change in my life
took place. I was sitting alone in a room on
the first floor of my uncle's house. I seldom
had any sickness and on that day there was
nothing wrong with my health, but a sudden
violent fear of death overtook me. There was
nothing in my state of health to account for it
nor was there any urge in me to find out
whether there was any account for the fear. I
just felt I was going to die and began thinking
what to do about it. It did not occur to me to
consult a doctor or any elders or friends. I felt
I had to solve the problem myself then and

30
there. The shock of the fear of death drove my
mind inwards and I said to myself mentally,
without actually framing the words: 'Now
death has come; what does it mean? What is
it that is dying? This body dies.' And at once I
dramatized the occurrence of death. I lay with
my limbs stretched out still as though rigor
mortis has set in, and imitated a corpse so as
to give greater reality to the enquiry. I held
my breath and kept my lips tightly closed so
that no sound could escape, and that neither
the word 'I' nor any word could be uttered.
'Well then,' I said to myself, 'this body is dead.
It will be carried stiff to the burning ground
and there burnt and reduced to ashes. But
with the death of the body, am I dead? Is the
body I? It is silent and inert, but I feel the full
force of my personality and even the voice of I
within me, apart from it. So I am the Spirit
transcending the body. The body dies but the
spirit transcending it cannot be touched by
death. That means I am the deathless Spirit.'
All this was not dull thought; it flashed
through me vividly as living truths which I
perceived directly almost without thought
process. I was something real, the only real
thing about my present state, and all the
conscious activity connected with the body
was centered on that I. From that moment
onwards, the "I" or Self focused attention on

31
 itself by a powerful fascination. Fear of death
vanished once and for all. The ego was lost in
the flood of Self-awareness. Absorption in the
Self continued unbroken from that time.”

Later in his life, speaking of his experience to another

biographer, he contrasted his sudden liberation to the
more usual gradual experience.

“Some people start off by studying literature

in their youth. Then they indulge in the
pleasures of the world until they are fed up
with them. Next, when they are at an
advanced age, they turn to books on Vedanta.
They go to a guru and get initiated by him
and then start the process of sravana,
manana and nididhyasana, which finally
culminates in samadhi. This is the normal and
standard way of approaching liberation. It is
called krama mukti (gradual liberation). But I
was overtaken by akrama mukti (sudden
liberation) before I passed through any of the
above-mentioned stages.”

The Astrology of His Enlightenment
For a researcher like myself, having the birth chart of
such an individual, as well as the date on which this
event happen, presents a rare opportunity to studying
the astrology of spiritual liberation. Let’s have a look.

32
See his birth and navamsha given below. On July 17,
1896 he was running Saturn-Sun-Ketu in the
Vimshottari dasha.

33


Saturn-Jupiter Exchange

Keeping in mind all that was given earlier about the

spiritual components of a birth chart, we see that this
event occurred in the major period of Saturn, the 5 lord th

from his birth lagna, and the 9 lord from the Moon,
th

Chandra lagna. Note that it is in Pisces, the sign most

pertaining to moksha. Its only association—and it is the
strongest possible—is with the planet of spirituality and
jnana karaka or indicator of spiritual knowledge,
Jupiter. See that this Jupiter is vargottama, falling in
Aquarius again in the navamsha. Then see that Saturn

34
exchanges signs with this powerful Jupiter both in the
birth chart and in the navamsha. This is an
extraordinary and highly unusual picture in my
experience. I cannot recall a single instance where two
planets were exchanging signs in both. It creates an
exceptionally strong sambhanda or “bond” between
them and makes both planets capable of giving
exceptionally strong results.

The Sportsman Becomes a Seeker

As a quick, interesting aside, recall that earlier in this

period he had a passion for sports, was excelling at
them and that the teams he played on were said to be
invincible. This strong connection of Saturn and Jupiter
in his chart is a combination of Jupiter, the 3 and 6
rd th

lord of sports and competition, with the yogakaraka

planet for this lagna placed in the 6 house of
th

competition. It is therefore capable of giving raja yoga

or status and success in this area. From the Chandra
lagna, Gemini, this combination forms the most
powerful of raja yogas, the 9-10 exchange. This is a
similar planetary pattern and dasha activation to what
can be seen in the charts of sports champions, as I have
illustrated in other articles (See “Skyhook: Kareem
Abdul Jabbar’s Extraordinary Gajakesari Yoga).

However, also recall that from a spiritual angle, the 5 th

and 9 lords indicate a soul’s purva punya or “previous

th

life spiritual merit.” The 5 lord in particular is said to

th

35
show the soul’s deepest and most dominant samskara,
or “imprinting” based on past life experience that now
inclines the soul in a particular direction. At the
beginning of this dasha it inclined him towards
engaging in games and sports competitions—quite
normal for a young boy. But then the tragedy of his
father’s death strikes, he reads a book about the lives of
saints dedicated to a quest for spiritual liberation, starts
pondering very deeply on these matters, is moved at one
point to engage in an impromptu practice where he
imagines his body in death and inquires into “Who am
I,”—and then this 5 lord, in the sign of moksha and
th

under the strong influence of Jupiter, gives him “sudden

liberation.” How can this be understood? Why
“sudden liberation” in the major period of the 5 lord? th

The answer to this question may lie in that greatest of

spiritual treatises, the Bhagavad-Gita, the dialogue
between God Incarnate, Krishna and the seeker after
Truth in all of us represented by Arjuna.

Arjuna’s Question and Krishna’s Answer

In Chapter Six of the Gita, Arjuna asks Krishna a very

practical question. Krishna has been teaching him
throughout the discourse about the “imperishable Self”
that “fire cannot burn” and “weapons cannot cleave”
and that survives the death of the physical body, only to
take on a new body. He has also instructed him on how
perfect union with this Higher Self can be achieved
through various means, such that the cycle of birth,

36
death and re-birth is broken. In verse 37 of this chapter,
Arjuna then says in effect “Yes but what happens to the
soul who is not “perfected in Yoga” in this lifetime,
who dies before they have achieved spiritual
liberation?” Krishna’s answer has always been a
source of great comfort to me, as it should be for all
seekers who feel that they have a very long way to go.
He says in response:

“Arjuna, neither here on earth nor in heaven above is

there found to be destruction of him; No one who does
good goes to misfortune, My Son.

Attaining the worlds of the meritorious, having dwelt
there for endless years, he who has fallen from yoga is
born again in the dwelling of the radiant and the
illustrious.

Or he may be born in the family of wise yogins; such a
birth as this is very difficult to attain in the world.

There he regains knowledge derived from a former
body, and he strives onward once more toward
perfection, Arjuna.

He is carried on, even against his will by prior
practice; he who wishes to know of Yoga transcends
Brahman in the form of sound.

Through persevering effort and controlled mind, the

37
yogi, completely cleansed of evil, and perfected through
many births, then goes to the supreme goal.”

(The Bhagavad-Gita as translated by Winthrop Sargent)

Enlightenment As A Result Of Purva Punya

The story of Ramana Maharishi’s enlightenment is
rather unique. He had no guru who initiated him with
his shaktipat and under whose guidance he engaged in a
long course of sadhana, or spiritual practice, over a
period of years in the solitude of some ashram or
Himalayan cave. Prior to this experience he had
exhibited no particular devotion or engaged in any
particular intense worship. His just happened. And it
happened in the period of his 5 lord of purva punya, or
th

spiritual merit from previous lives, just as the

abovementioned verses from the Bhagavad-Gita
suggest that it can, “carried on, even against his will by
prior practice.” We can imagine a scenario in which
his soul in a previous life had nearly reached the goal
but not quite, such that in this life it took but a simple
concentrated inquiry into “Who am I” while
dramatizing the death of his body to bring about full
and permanent Self-Realization.

Yoga Sutras of Patanjali

Lest this explanation appear overly speculative to the
reader, passages from that other great scripture of Yoga,

38
Patanjali’s Yoga Sutras, support just such a view. In the
first chapter of this text, the Sage outlines two primary
forms of samadhi or direct experience of the Divine,
one with cognition (samprajnata) and the other, higher
form, without (asamprajnata). Having described this
highest form, in the next sutra he states:

1:19 Bhava-pratyayo videha prakritilayanam

“The highest samadhi may be attained by birth (versus

through effort) in those who have previously achieved
body-less-ness or a merging with Prakriti.”

In his book “Meditation and Mantras” Swami

Vishnudevananda states in his commentary on this
sutra on page 155:

“The highest state of samadhi is not achieved

in one lifetime. It takes many incarnations to
make the innumerable fine adjustments
necessary for God-Realization. Many who do
reach asamprajanata samadhi have done the
major part of their work in previous lives and
return to attain the final goal. Some already
reached the level of a deva, an advanced
spiritual being not living in a physical form.
Or they may have progressed as far as
merging with Prakriti, when meditation on
the elements of nature has been perfected. In
either case, merging with the Self is all that

39
 remains to be achieved.”

It appears likely that Ramana Maharishi was just such a

soul, and that this previous attainment or purva punya
spoken of both in the Bhagavad-Gita and the Yoga
Sutras manifested just when the ancient classics of
Jyotisha indicate that it will the most—in the period of
the 5 lord. We can now appreciate more the statement
th

made earlier about how my jyotisha-guru always

emphasized that the periods of the 5 and 9 lords are
th th

the best times for spiritual development.

The Sub-Period Lords

Whereas the major period lord, in this case Saturn,
indicates the karmic potentials of an over-all time
period, it is the sub-period and sub-sub-period lords that
bring a specific event in keeping with those potentials.
The event of Ramana Maharishi’s enlightenment
occurred in the sub-period of the Sun and the sub-sub-
period of Ketu.

I find this quite fascinating in the light of the natural

significations of these two grahas, since according to
the ancient texts, the Sun signifies the “Atman” or
“Self” and, as we saw earlier, Ketu signifies kaivalya, or
spiritual liberation. See this verse from an early chapter
of the Brihat Parashara Hora Shastra which first
introduces the nine grahas of Jyotisha.

40
“The Sun is the soul of all. The Moon is the mind. Mars
is one’s strength. Mercury is the speech giver while
Jupiter confers knowledge and happiness. Venus
governs semen (potency) while Saturn indicates
sorrow.”

(BPHS 3:12-13, translation by Girish Chand Sharma)

The Sanskrit word for the Sun used in this verse is

“sarva atman” or the “Self of all” This is the notion of
sthira karakas or “fixed indicators” which means that in
all charts the Sun would signify the Self. Now recall
Parashara’s dictum that planets in their periods and
sub-periods will give their result based both on their
natural significations and on their over-disposition
within a chart. The later means their specific placement
by sign, house, associations etc.

In the major period of Saturn Ramana Maharishi did

experience a great sorrow, his father died. But based on
its disposition in the chart, as a 5 lord in the sign of
th

moksha and under the strong influence of Jupiter, it also

gave him Enlightenment, presumably based on past life
merit. It happens in Sun sub-period, the planet that
naturally signifies the Self, and the sub-sub-period of
Ketu, the planet that naturally signifies spiritual
liberation.

Of course, there is more to it than that—much more.

People run sub-periods of the Sun and Ketu within the

41
context of the major period of the 5 lord all the time
th

and don’t become enlightened. Periods of the 5 lord

th

will only bring such purva punya, and Sun and Ketu in
their natural significations will only bring such
experiences as sub-period lords under special conditions
and in the context of a whole chart. It is time then to
look at Ramana Maharishi’s chart more holistically.

Lagna/Lagna Lord

The birth lagna is the “pillar” around which a

horoscope revolves. It is for this reason that the over-
all condition of the lagna and lagna lord should be the
first point of analysis in a chart. The kinds of results a
horoscope will give over-all are a good deal dependent
on the favorable or unfavorable disposition of these
vital points. As we assess these factors in the chart of
Ramana Maharish, keep in mind all of what was said
earlier about the spiritual components of a birth chart.

There are no planets in his lagna, but note that it

receives the glance of Jupiter, so strong given the
exchanges in which it participates. His lagna also
receives the glance of Mars, strong in its own sign,
Aries, and placed in an angle house, giving Ruchaka
Yoga. This shows a very strong will and great
determination in the personality.

However, it is the disposition of his lagna lord Venus

that begins to suggest a deep spirituality and the

42
potential for spiritual liberation. Note that Venus is
placed in one of the moksha signs, Scorpio, the 8 th

segment of the Kaala Purusha, or Being of Time, and

within the first 10 degrees, which places it in sarpa
dreshkona, a segment of the Zodiac pertaining to the
potential for awakened kundalini. It is conjoined with
another benefic, Mercury, who is the 9 and 12 lords of
th th

his Libra lagna chart. Do you see the significance of all

this from a spiritual standpoint? Actually, all three of
his trine lords, those house lords deemed “most
auspicious” by the ancient texts, are in moksha signs.

Over-all, 3 grahas are in the 5 or 9 houses, 3 are in the

th

moksha signs, Scorpio and Pisces, and two are in

Sagittarius, the 9 segment of the Kaala Purusha. Only
th

Mars, well placed in its own sign in an angle, lies

outside of the parameters of the spiritual components of
a chart given earlier.

Jaimini’s Atma Karaka

Earlier in this article I referenced sutras of Jaimini that

show how in this unique and different approach to chart
analysis the planet with the highest degrees indicates
the Atma Karaka, or “Indicator of Self.” This is like
unto the 1 lord and the Sun as naturally signifying the
st

self or the individual in the more standard Parashari

approach. The Sage then went on to tell us that the
over-all disposition of this graha in a person’s chart

43
shows the degree of bondage or liberation. In the chart
of Ramana Maharishi, the planet with the highest
degrees is his Moon at 28-29 Gemini. So what might it
reveal about the soul of Ramana Maharishi? Have a
look.

Ramana Maharishi’s Atma Karaka

First note that it is a very bright, full Moon. The
standard texts of Jyotisha tell us that the Moon gives its
best results and acts most as a benefic when in this
condition. Secondly, it is vargottama, (literally “the
best division”), meaning it falls in the same sign in the
navamsha. This makes a planet capable of giving its
results very strongly. The third important thing to see is
that it goes into the 9 house, the house most overtly
th

associated with spirituality. Lastly—and most

significantly—it is closely conjunct Ketu, the moksha
karaka or indicator of spiritual liberation! Both his
Atma Karaka Moon and Ketu are in Jupiter’s
nakshatra, Punarvasu—that very powerful vargottama
Jupiter in the 5 house of spiritual merit and in an
th

exchange with the 5 lord in both the birth chart and D-

th

9. This is a very revealing and utterly fascinating

picture in the light of the Jaimini sutras, and one that
sent a great thrill coursing through me when first
contemplating it.

The Sub-Period Lord Again

44
This event happened in Saturn-Sun, and while noting
that Sun naturally signifies the Self, I intimated there is
more to it than that. The question becomes, “What is it
about the Sun in Ramana Maharishi’s chart that
contributes to it giving such an event?” First of all, it
can be seen to be quite strong, being in the sign of a
Great Friend in the birth chart and more tellingly, in its
own sign, Leo in the navamsha. In the rashi it is the
11 lord of gains, honors, and fulfillment of desires in a
th

felicitous mutual glance with the 10 lord Moon.

th

However, its disposition in the navamsha is what really

intrigues me with regards this event. To explain what I
mean by this entails getting into the esoteric realm of
“spiritual anatomy” as can be found in the literature of
Yoga.

The “God-Channel”

This literature articulates the concept of the “subtle
body” and the flow of prana or “life force” within nadis
or “channels” within it. The three most important of
these channels are called the sushumna, ida, and
pingala, and run along the axis of the spine. These are
depicted along with the chakras, or psychic energy
centers, in the following illustration.

45
The sushumna-nadi, which means, “the current that is
most gracious” is also called the Brahma-nadi, or the
God channel because when the life force (prana) flows
up within this central channel from the muladhara
chakra at the base of the spine to the psychic center at
the top of the head (sahasara-chakra), one has a direct
experience of God (Brahman). In the macrocosm of the
Kaala Purusha or Being of Time that is the Zodiac, this
central channel is the axis running along Cancer/Leo to
Capricorn/Aquarius. The former represents the Ajna
ckakra, the point between the eyebrows commonly
referred to as the “Sun Center,” and the later represents
the muladhara chakra at the base of the spine. This
axis represents the entire range of creation from inert,

46
unconscious matter signified by Saturn to pure spirit
signified by the Sun.

Dharma and the Navamsha

From a mundane, worldly point of view, the navamsha
(D-9) is given by Parashara specifically for seeing
details regards spousal relationships. But he also uses
the word Dharma (Spiritual Truth) in connection with
this, and as the one-ninth division it bears a relationship
to the 9 house. My jyotisha-guru alerted me early on
th

in our association that D-9 has many esoteric uses

related to spirituality. What intrigues me about this
event happening in Saturn-Sun is the way in which the
Sun in its own sign and Jupiter vargottama line up
along the Leo-Aquarius axis in his navamsha, while
Saturn, the ruler of Aquarius as his 5 lord, is in an
th

exchange with Jupiter both in the birth chart and D-9.

I candidly confess to the reader that I cannot completely

articulate why, but there is something about his Sun in
the navamsha falling along this axis related esoterically
to the “God-Channel” and with Jupiter, so strong and so
intimately connected with Saturn, that indicates why
Saturn-Sun gave him Enlightenment. Ketu as the sub-
sub-period lord hardly needs explanation. The moksha
karaka, or indicator of spiritual liberation in the 9 th

house of spirituality.

Timing in Jaimini

47
Of course the Vimshottaris dasha is just one among
many in Jyotisha, though Parashara refers to it as the
“king” among them. Interestingly enough, in another
planetary nakshatra-based system I was taught to use,
Yogini dasha; this event took place in Saturn-Sun-
Saturn!

Timing in the Jaimini system is entirely different. Here

the periods are of signs not planets. When doing this
research, I was particularly interested to apply a special
Jaimini dasha taught to me by my jyotisha-guru that is
calculated based on the navamsha, and is applied only
to this divisional chart. In this dasha the event took
place in Taurus-Taurus.

Now see Ramana’s navamsha again and recall those

sutras of Jaimini for achieving spiritual liberation given
in the first part of this article. These suggested that
when Ketu falls in the 12 house from the karakamsha
th

lagna (position of the Atma Karaka in the navmasha)

and with the additional influence of natural benefics,
while devoid of the influence of natural malefics, the
individual achieves kaivalya or spiritual liberation.

48
Focus your attention on Taurus in his navamsha, the
period and sub-period in this dasha system that gave
him liberation. Since his Moon in Gemini is his Atma
Karaka, the 12 house from there is Taurus—containing
th

Ketu and receiving the sign aspect of two natural

benefics, Venus and Mercury—just as per the sutras of
Jaimini!

Life After Life

Astrological research and investigation into the question
of what happens to an individual’s soul after the death
of the physical body is obviously impossible since there

49
is no reliable way of knowing this. Psychics purport to
be able to give their clients messages from departed
loved ones about their place in the afterlife, but can
these be trusted? More credible I believe are the
accounts of some individuals who have had “near death
experiences” and seem universally transformed by
these. They no longer fear death, come away absolutely
certain that there is an afterlife, and report on
encounters with “God” or “The Light” whom they
experience as an overwhelming unconditional love.

Whereas I have long been intrigued by statements in the

ancient texts about the 12 house and its relation to the
th

after life—some of which I’ve shown in this article—

they also raise very troubling questions. Are Sage
Parashara and Jaimini really suggesting that this is also
determined by our past life karma at birth like so many
other aspects of our life experience? What of our
actions in this life time? Don’t they matter? Don’t they
primarily determine what happens to our soul after the
death of the body?

In the Bhagavad-Gita, Krishna tells Arjuna that “No

one who does good goes to misfortune,” and in the
Judaic-Christian Bible we find, “as a person sows, so
shall they reap.” Surely our thoughts and actions in this
incarnation are a determining factor in the next.

One spiritual teacher of mine would always say “Past is

past. What has been done cannot be undone, so don’t

50
worry about the past. Focus on the present. What
choices are you making now? These are what will
determine your future.” This advice seems as sound to
me today as when I first heard it decades ago. Then
there is that passage from the Yoga Sutras of Sage
Patanjali:

2:16 heyam duhkham anagatam

“(That which is) to be avoided is the sorrow yet-to-
come.”

This sutra speaks to the idea that through spiritual

practices (such as those of Yoga) the seeds of past-life
karma can be “burnt up” or “roasted” and thus rendered
inoperative. I believe in the truth of this statement and
have had some small taste of its validity. It is why I
continue to practice Yoga in the most inclusive sense,
and strongly suggest that you do as well. Then one day
—in some lifetime—as in the case of Ramana
Maharishi—you too will experience—Ketu and
Kaivalya.

All Praise to the Rishis and their Divine Science of

Jyotisha

Marc Boney
June 2013

51
Technical Summary:

The ancient classics of Jyotisha identify Ketu as the

planet most pertaining to the experience of moksha or
spiritual liberation. When under the strong influence of
Jupiter, placed in a moksha sign or house, or in the 5 th

and 9 houses or connected to their lords, it can incline

th

a person towards spiritual life/spiritual experiences in

its periods and sub-periods.

The 12 is identified as the house of spiritual liberation

th

and one that is said to indicate the soul’s afterlife in

general. According to the Upadesha Sutras of
Maharishi Jaimini, Ketu placed in the 12 house from
th

the Karakamsha Lagna and under the influence of well-

placed benefics indicates the potential for achieving
spiritual liberation, while the influence of well-placed
benefics alone gives a “blissful realm.”

52