THE SPIRITUAL DIMENSIONS

OF VEDIC ASTROLOGY

Foreword by Brendan Feeley

Robert A. Koch

Paravidya Publications
 TABLE OF CONTENTS

Dedication m
Acknowledgements v
Foreword, by Brendan Feeley xvii
Introduction, by Robert A. Koch xix
Guide to Sanskrit Pronunciation xxvi

PART ONE - CREATION, VEDIC COSMOLOGY AND JYOTISA

Chapter 1 - The Foundations of Spirituality in Jyotisa

The Beginning of Creation 3

Narayana as the Origin of Everything 3
Paramatma and Jivatma 5
Karmas of the Jivatma - Three Essential Categories of Desire 5
Akarma, or Naiskarma - Work Which Frees One From the
Cycles of Births and Deaths; Astrological Perspectives on
Different Types of Karma; Astrological Positions Emphasizing
Karmas 8
Other Varga Charts and Karma 8
Quadruple Expansions of Narayana for the Purpose of Material
Creation: Vasudeva. Aniruddha, Pradyumna and Satikarsana 8
Avalaras and Specific Functions 10
Dasavatara, or 10 Principle Pastime Incarnations (llla-avataras) 12
Vedic Theology and Its Relevance to Jyotisa 13
Classification of Devatas 13
Astau vasavah - 8 Vasus: The First Principle of Jyotisa
Dvadasadityah - 12 Adityas; The Second Principle ofjyotisa
Ekadasa-rudra - 11 Rudras: The Third Principle ofjyotisa
Indra and Prajapati - The Fourth Principle ofjyotisa 13-16
Summarizing The Links to Jyotisa
Phalita Jyotisa; Ayur Jyotisa 13-17
Sign Types, Naksatras, Karakas and Progressions 17
Sign Types (Cardinal, Dual, Fixed); Tattvas (Material
Elements), Signs and Varnas (Vedic Social Order); Naksatras
and Their Relation to Three Gunas and Brahma, Visnu, and
Siva; Detailed Classification of Naksatras 17-19
Karakas 19
Naiskargika Karakas; Chara Karakas; Significance of the
Atmakaraka, Seven and Eight Chara Karaka Systems;
viii

Differences Between Seven and Eight Chara Karaka Systems;

Seven Chara Karakas; Sthira Karakas - Atma-saptama and
Atma-astama 19-24
Visnu, Brahma and Siva, and Dasa Progressions 25
Narayana Dasa; Kendradi Rasi Dasas: Lagna Kendradi Rasi
Dasa; Sudasa, or Simply Rasi Dasa; Atmakaraka Kendradi
Rasi Dasa; Visnu, Brahma, Siva and Divisional Charts 25-28

Chapter 2 - Essential Interpretive Principles

The Importance of the Chara Atmakaraka 29

Atmakaraka - Definition and Importance 30
Strengths of Planets Relative to the Atmakaraka 31
Dasa Periods of the Atmakaraka 31
Exaltation and Debilitation According to Jaimini 31
Other Considerations Concerning Exaltation or Debilitation of Planets 32
Distinctions of Atmakaraka - Debilitation, etc. 32
Natural Malefics as Atmakaraka; The Atmakaraka in
Debilitation; Cancelladon of the Atmakaraka in Debilitation;
The Atmakaraka Under Affliction from Malefics; The
Afflicted Atmakaraka's Expression; The Atmakaraka in
Bhava-sandhi or Rasi-sandhi;
The Retrogression (Vakra) or Combustion (Vikala) of the
Atmakaraka Planet; Retrograde Planets in Exaltation or
Debilitation; The Sun, Moon and Lagna Lord as Atmakaraka 32-38
Lessons of Planets as Chara Atmakaraka 38
Atmakaraka in Navamsa Houses 40
Results of the Atmakaraka in the Astrological Houses 40
The Importance of Karakamsa Lagna, Ista-devata and Other Devatas 42
Raja-yogas With Reference to the Atmakaraka 44
Other Details of Atmakaraka Raja-yogas 46
Ista-devata and Other Devatas 46
Determination of the Ista-devata;
Planets Indicating Specific Ista-devatas 46-47
Deities Per Parasara, Jaimini and Harihara 48-49
Common Atmakaraka and Ista-devata 50
Other Devatas; Dharma-devata, Palana-devata, Guru-devata 51
Drekkana Rsis, and Their Relation to the Bhratrkaraka and the Guru 52
Types of Gurus: Siksa-guru, Dlksa-guru, Rtvic-guru, Chetah-guru 52
Kula-devata, Grama and Sthana-devatas 52-55
Case Study: Vaisnava Monk 55-59
 ix

Chapter 3 - Vedic Cosmology and the Astrological Houses

The First House and Orhkara 61

Dhi (Intelligence) and the Four Ayanas and Four Naksatra Padas 62
Planets in the Lagna 63
Life Span Pertaining to the Four Ayanas 63
The Gayatri Mantra and the Three Material Worlds 65
Sapta-loka and Sapta-tala 65
Kala Hora and the Lords of Seven Planetary Systems 66
The Seven Chakras and the Seven Lokas 67
The Visible Universe 68
The Tenth House 69
Ten Avataras of Visnu, Ten Categories of Transcendental
Knowledge and Ten Directions 69
The Fourth House 70
The Four Vedas, Four Kendras, Four Yugas and Animal Symbolisms 72
The Seventh House 73
The Saptamsa (D-7 or 7th Harmonic Chart) and Goddess Sarasvati 74
The Seven Colors of the Soul 75
The Seven Mothers 76
Specific Planets and Sapta-rasas 77
Jyotir-lingas, Tithi and Disposition of the Mother and Father
at the Time of Conception 78
Tithi and Bhukta Tithi Sphuta and Rasi (Tithi-based Degree and Sign) 79
Tithi and Jala Tattva 81
Life Purpose as Indicated by the BTS and BTR 83
The Maha-Mrtyunjaya Mantra 84
Jyotir-linga Mantras 84
Mantra and Its Alignment to the Astrological Houses 85
The Source of the Mantra; The Destination of the Mantra;
Devata sthana, or Seat of the Deity 85-86
The Sodaksari Maha Mantra (Hare Krsna Mantra) 86
The Fifth and Ninth Houses 87
Five Categories of Yogic Sadhana, Five Types of Moksa and
Five Types of Devotional Rasas 87
The Ninth House 88
Dusthanas; 6th, 8lh and 12th Houses 89
The S1'1 House; Astahga-yoga, and Eight-fold Yoga system 90
Pitfalls That the Yogi Must Avoid; Eight Siddhis, or Yogic Perfections 93
The 12th House 95
Concluding Remarks - House Emphasis in the Charts of Spiritualists 104
X

Chapter 4 - Kala-Purusa, Fourteen Divisions of the Universe

and the Punya Chakra

The Kala purusa, Twelve Zodiacal Signs and Measurements of Time 107
Time and the Process of Maya (Illusion) 108
The Sun as a Measurement of Time and Illusion 109
The Darkness of the Seven Talas 110
The Effect of the Illusion 110
The Kala-purusa, Five Tattvas and the Immediate Previous Tile 111
Case Studies - The Previous Life 113
The Punya Chakra 116
Guidelines for Studying the Punya Chakra 117
Sad-ripus - Six Kinds of Weaknesses and Sins 117
Case Studies - Punya Chakra and the Next Life
Sukracarya, Venus and Rebirth 134

Chapter 5 - Astrological Principles Continued

Arudha Padas: Purpose and Calculation 137

Calculating Arudhas and the Satya Principle 139
Dual Lordships of Scorpio and Aquarius 140
Parallels and Contradictions between Arudhas 140
Arudhas and the Charts of Spiritualists 142
Graha Arudhas 143
Graha Drsti and Rasi Drsti (Aspects) 144
Graha Drsti, Special Graha Drsti 145-146
Rasi Drsti 148
Argalas: Their Importance in Vedic Astrology
Primary Argala, Secondary Argala 149
Virodha Argala (Obstruction) 150
Special Rules With Regard to Ketu - Reverse Argalas 150
Bandana-yoga 152
Argala Exercise 152
Important Yogas in the Charts of Spiritualists 152
Parivraja-yoga, Tapasvi-yoga, Other Yogas lor Tapasya,
Concessions in Kali-yuga; Sadhu-yoga 153-156
Case Study - Sri Chandrasekhara 156-159
Other Yogas in the Charts of Spiritualists - Yogas Involving
Kendras and Trikonas 160
Dharma-karmadhipati Yoga; Laksml-yoga; Gouri-yoga;
Sankha-yoga; Visnu-yoga; Siva-yoga; Hari, Hara and
Brahma-yogas 160-162
Yogas Involving Jupiter and Venus 162
 xi

Sarasvati-yoga; Bheri-yoga; Amsavatara-yoga;

Kalanidhi-yoga; Bharati-yoga 162-163
Yogas Involving Dusthanas: 6th, 8th and 12th Houses 163
Harsha-yoga; Sarala-yoga; Vimala-yoga;
Viparit-Raja-yoga; Vasumati-yoga 163-165
Parijata-yoga or Kalpadruma-yoga 165
Maha-purusa Yoga: Combinations for Greatness 166
Other Yogas Involving jupiter 166
Gaja-kesari Yoga; Guru-mangala Yoga; Guru-candala
Yoga; Guru- sapa or Brahma-sapa Yoga; Sarpa-sapa-
The "Serpents Curse" 166-168
Yogas Involving Jupiter and the Nine Grahas 168
Yogas Indicating Spiritual Intelligences 168
Dhimantah Yoga 170
Case Study - Example of Dhimantah Yoga; Sridhara Maharaja 171-172
Sarada Yoga, Drekkanas, and Drekkana Rsis 172-173
Case Study - Example of Sarada Yoga: Sanjay Rath 173-174
Yogas Showing Talent injyotisa 174
Case Study - Example of Talent in Jyotisa; Sri Achyuta 176-177
Yogas Involving Rahu and Kelu 177
Kala-sarpa Yoga and Kala-amrta Yoga; Conditions Which
Break the Kala-sarpa and Kala-amrta Yogas; Chaya-graha
Raj aYoga;RajaYogaandNi ca-b hangaRajaYoga 178-181
Raja-Yogas and Their Fructification 181
Viparit-Ayur Yoga and Longevity; Natural Age of Planets 182
The Sun and Moon Ignite and Sustain Raja-yogas 183
Case Studies on Raja Yogas - Bill Clinton and Ronald Reagan 183-186
Case Study - Tapasvi Yoga: Hatha Yoga Instructor 186-190
Case Study - Parivraja Yoga: Catholic Nun 190-192
Case Study - Spiritualist: Sri Visnujana SvamI
Other Yogas - Raja-sambandha Yoga, Sarpa Yoga 193-199
Answers to Argala Exercise - Chart 5.2, Vaisnava Monk
Primary Subha-argalas; Secondary Subha-argalas;
Interpretations 199-202
xii

PART TWO - DRIG DASA

Chapter 6 - Drig Dasa - Principles, Calculation and Interpretation

Meaning and Principles of Drig Dasa 205

Jyotisa and Drig Dasa 206
Drig Dasa: Method of Computation 207
Sequence of Dasas; Saturn and Ketu Alter the Sequence of
the Dasas; Exception for Dual Signs Rising; Lengths of
Dasas; Dual Rulerships for Scorpio and Aquarius; Rules for
Comparing the Strengths of Saturn-Rahu andMars-Ketu;
Exaltation-Debilitation for Rahu and Ketu; Determination
of Sub-periods; Saturn and Ketu Exceptions; Determining
the Stronger of Signs-Houses (in Hierarchical Order); The
Second Cycle of Dasas 207-211
Drig Dasa - Guidelines for Interpretation 212
Meeting the Guru; Diksa (Spiritual Initiation);
Consecration Into Priesthood; Timing of Yogic Siddhis,
Mystical Experiences, Miracles, or Study of Jyotisa; Siksa
and Diksa Gurus, Jupiter and Sun Respectively;
Additional Points Regarding Rahu and Ketu; xAuthorship,
Death or Samadhi, Pilgrimage to Holy Places 212-215
The Varga Scheme: Five Cycles of Harmonics 215
The Drekkana (D-3) chart; Navamsa (D-9) or Dharmamsa;
The Dasamsa Chart (D-10) or Svargamsa; the Vimsamsa
(D-20) Chart; Other Considerations Regarding the
Vimsamsa Chart; The Siddhamsa or Chaturvimsamsa
(D-24) Chart; The Shastiamsa (D-60) Chart, Summary of
Dharma in Varga Charts 215-219
The "Heart" of the Devotee and the Six Orthodox Vedic
Philosophies (Sad-darsana) 220
Mimarhsa or Karma-Mimarhsa; Sankhya; Nyaya; Vedanta;
Vaisesika; Yoga; Paka Lagna and the Dharma of
Intelligence; The Heart of the Spiritualist;
Notes on Buddhism 220-225
Drig Dasa in Varga Charts 226
Links and Comparisons to Narayana and Vimsamsa Narayana
dasas and Drig Dasa 226
Compression of Dasas 227
Rasi Dasas - Guidelines for Judgment 228
Vantage Points From Which to Judge Dasas; Deha and Jiva
Rasis; Importance of the Paka and Bhoga Rasis; Planets in
the 71,1 from the Dasa Rasi; Relationship of Planets (Natal
 xiii

and Transit) and Signs to the Dasa Rasi; Relationship

Between Argala and Rasi Drsti of Planets to the Dasa Rasi;
Argala of the Dasa Sign to the Arudha Lagna; Arudha of
Houses Relative to the Dasa Rasi; Badhaka Planets; PisacT
Badhaka 228-232
Transits and Astakavarga 232
Chart Illustrating Drig Dasa - Vaisnava Monk 233
Step One - Calculating the Drig Dasas; Dasas - Formulas,
Considerations and Exceptions; lbl and 2nd Cycles of Dasas;
Sub-period Calculations; Pre-Disposition Toward
Spirituality; Specific Yogas; Atmakaraka and Ista-devata;
Argala of the Ista-devata; Interpretations of Dasas
Respective to Significant Spiritual Events; Events and
Corresponding Drig Dasas 233-248

Chapter 7 - Mystics, Stlgmatists and Saints - Case Studies

Case Study #1 - The Stigmata Phenomenon and Saint Padre Pio 250-262
Case Study #2 - Therese Neumann - Catholic Nun and Stigmatist 262-273
Case Study #3 - Lucia Dos Santos and the "Fatima Miracle" 273-283
Case Study #4 - Edgar Cayce, "The Sleeping Prophet" 283-296

Chapter 8 - Vaisnava Saints - Case Studies

Case Study #5 - Srila Puri Maharaja 297-316

Case Study #6 - Srila Sridhara Maharaja 316-333
Case Study #7 - Sri Srlmad A.C. Bhaktivedanta Svami Prabhupada 333-359

Chapter 9 - Horoscopes of Avataras -

Sri Krsna and Sri Caitanya Mahaprabhu

Avataras and Their Purpose of Descending 361-362

Potential Problems in the Horoscopes of Avataras 362
Charts of Avataras 362
Classical References to Avataras and Astrological Criteria
Applying in Their Charts; Other Combinations That May
Apply in the Charts of Avataras 362-364
The Kalacakra and Astrological Signs Representing the Various
Yugas; Yugas, Avataras, and Yuga-dharma 364-369
Avatara Sri Krsna Caitanya Mahaprabhu 369
Purpose of Sn Caitanya's Appearance and Lila; Three
Segments of Sri Caitanya's Lifetime; Noteworthy Historical
Facts, Astrological Symptoms of an Avatara; Combinations
for Vaisnavism; Combinations for the Attainment of
xiv

Complete Knowledge; Combinations for Avataras; Drig

Dasas for Sri Caitanya Mahaprabhu 370-378
Avatara Bhagavan Sri Krsna 378-380
Hierarchy of Avataras and Their Purpose of Descent;
Matters That Cannot be Explained; Matters That can be
Explained; Complete Strength, Complete Beauty and
Charm; Possessor of Mystic Perfections (Siddhis);
Possessor of Full Knowledge; Unlimited Fame;
Combinations for Avataras Applying in Sri Krsna's Chart;
Common Planet ^is Ista-devata and Atmakaraka; Navamsa
Charts of Sri Krsna and Sri Caitanya Mahaprabhu 380-387
Summary of Similarities Between the Navamsa Charts of
Sri Krsna and Sri Caitanya Mahaprabhu 387-388

LIST OF CHARTS

2.1: Vaisnava Monk 55

3.1: Srila Ramanujacarya (Attainment ofMoksa) 96
3.2: Female (Advanced Spiritualist, Humanitarian, and Bhakti-yogi) 99
3.3; jayananda Dasa (Ambassador of Rathayatra in America) 101
4.1: l.ucia Dos Santos (Past Life Among Gods and Goddesses) 113
4.2; John Allen Muhammad (Repetition of Human Birth on Earth) 114
4.3; Edgar Cayce (Descendant From the Realm of Sages and Saints) 115
4.4; Male Monk (Ascension From the Lower Regions) 116
4.5: Mahatma Gandhi - Punya Chakra 120
4.6: Indira Gandhi - Punya Chakra 121
4.7: Rajiv Gandhi - Punya Chakra 123
4.8; The Rev. Martin l.uther King, Jr. - Punya Chakra 124
4.9: Saint Mother Theresa of Calcutta - Punya Chakra 125
4.10: Vivekananda Svaml - Punya Chakra 127
4.11: Hansadutta Dasa - Apamrtyu Punya (Return From Death) 129
4.12: Jayananda Dasa - Punya Chakra 131
4.13: Srila Prabhupada - Punya Chakra 132
4.14; Paramahansa Yogananda - Natal Chart 135
5,1: Former US Vice President A1 Gore - Arudha Principles 144
5.2: Argala Exercise - Vaisnava Monk 152
5.3: Sri Chandrasekhara - Parivraja Yoga and Tavasvi Yoga 156
5.4: Srila Sridhara Maharaja - An Example of Dhimantah Yoga 171
5.5: Sanjay Rath - Example of Sarada Yoga 173
5,6: SrT Achyuta-Onc of the Greatest Jyotisa of AH Time 176
5.7: Former US President Bill Clinton - Raja Yogas 183
5.8: Former US President Ronald Reagan - Raja Yogas 185
5.9: Hatha-yoga Instructor - Tapasvt Yoga 186
5.10: Catholic Nun - Parivraja Yoga 190
5.11: Sn Visnujana Svaml 193
 XV

6.1: Vaisnava Monk - (D-l and D-20) 233

7.1: Saint Padre Pio - D-l, D-9 and D-20 250
7.2: Therese Neumann - D-l and D-9 263
7.3: Lucia Dos Santos - D-l, D-9 and D-20 274
7.4: Edgar Cayce - D-l and D-9 283
8,1; Srila Puri Maharaja - D-l, D-9 and D-20 298
8.2: Srila Puri Maharaja - Punya Chakra 314
8.3: Srila Sridhara Maharaja - D-l, D-9 and D-20 317
8.4: Lord Sri Ramacandra - D-l 324
8.5: Srila Prabhupada - D-l, D-9 and D-20 334
9.1; Sri Caitanya - D-l and D-9 369
9,2: Sri Krsna - D-l and D-9 379

LIST OF TABLES

1.1: Deities of Creation, Three Gunas and Manifestations 9

1.2: Gross and Subtle Elements, Senses, Deity, and Rulers 10
1.3: Ten Planetary Deities, Controller, Devata, Avatara 12
1.4: Tattva, Signs, Varna, Deity 17
1.5: Naksatra Groups, Gunas, Ganam, Deity 18
1.6; Naksatra Number, Name, Lord, Guna, Ganam, Type 19
1.7: Chara Karakas - Numbers, Names, Definitions, Rules 21
1.8: Sthira Karakas 27
2. T. Planets and Ruling Deities 48
2.2: Planets, Visnu Avataras and Mantras 49
2.3; Drekkanas and Rsis 52
2.4; Rsis and Gunas 52
3.1: Chakras, Lokas and Ruling Deities 67
3.2; Four Yugas, Kendras and Vedas 73
3.3: Saptamsa and Rasas 78
3,4; Jyotir-linga Mantras 85
3,5; Steps of the Yogic Ladder, Prakrti, and Planetary Symbolisms 93
4.1; Lokas and Talas in the Kala-pumsa 108
4,2; Five Tattvas and Divisions of the Kala-purusa 111
4.3: Sad-ripus and Planetary Significators 117
5.1: Tattva and Maha-purusa Yogas 166
5.2: Signs, Drekkanas and Rsis 173
5.3: Rsis, Status and Gunas 174
5,4: Planets, Ages and Duration of Dasa Periods 182
6.1: Drig Maha Dasa Calculations for Vaisnava Monk 238
6.2: Vaisnava Monk - Drig Dasa Sub-periods (Antaradasas) 240
6.3: Life Events and Drig Dasa/Antaradasas for Vaisnava Monk 243
7.1: Drig Maha Dasas - Saint Padre Pio 254
7.2: Events and Associated Drig Dasas: Saint Padre Pio 255
7,3: Drig Malta Dasas - Therese Neumann 268
xvi

7.4; Life Events and Drig Dasas for Therese Neumann 268
7.5: Drig Maha Dasas - Lucia Dos Santos 278
7.6; Events and Drig Dasas for Lucia Dos Santos 278
7-7: Events and Drig Dasas for Edgar Cayce 290
8,1: Srila Puri Maharaja - Life Events, Drig Dasas, and Transits 308
8.2: Srila Srldhara Maharaja - Drig Maha Dasas 325
8.3: Sridhara Maharaja - Life Events, Drig Dasas, and Transits 327
8.4: Srila Prabhupada - Life Events and Drig Dasas 351
8.5: Srila Prabhupada - Drig Maha Dasas 351
9.1: The Kalacakra - Schematic Tables 365
9.2: Yugas, Astrological Signs and Metals 367
9.3; Yugas, Avataras, and Yuga-dharma 369
9.4: Event Dates, Drig Dasas - Sri Caitanya 375

LIST OF FIGURES

4.1: Internal and External Lokas and Talas 111

6.1: Sad-darsana - The Six Orthodox Vedic Philosophies 220
9.1: Astadala Padma (Eight-petal Lotus) - Basis of The Kalacakra 366

CONCLUSION 389
BIBLIOGRAPHY 390
 Ft) REWORD

By Brendan Feeley

I regard it to be a great honor to write the foreword of this scholarly work. Robert
Koch is an advanced jyotisa of a high order and those who are familiar with his
teaching and work, especially over the past decade, will welcome this book. He is not
only a scholar of jyotisa but also of Vedic knowledge and his background is uniquely
suited to the topic he has presented here. He has dedicated his life to the pursuit of
spiritual knowledge from his early twenties when he received Dtksa initiation from his
beloved Guru, Sri Srimad A.C. Bhaktivedanta Svami Prabhupada in March, 1971. His
Guru was tireless in His promotion of Krsna Consciousness and in spreading the
teachings of the Bhagavad-glta and 5rimad-Bhdgavatam throughout the world and
Robert was tireless in his dedication to his Guru. During those years, he abandoned all
the pursuits of material comfort at an age when the typical individual is in hot pursuit
of an education that will lead to professional success and financial stability in the
world. Instead, he dedicated himself to the study of the most important scriptures of
Vedic India and the Hindu religion, the Bhagavad-gita and the .Srimad-Bhagavatam.
The Bhagavad-glta is said to be the prime Upanisad as it delineates the essence of
Atma-vidya (spiritual knowledge in all its various categories), while the Srimad-
Bhagavatam is the crown jewel of all the scriptures of the Vedas as it embodies all the
spiritual philosophies of India. It reveals the eternal svanipa or personal form of God
in His various incarnations, and that selfless dedication to Him within the heart
(bhakti) ensures liberation from the pains of ignorance and material existence. In
addition to the years he spent in India as a bmhtnacan (celibate priest), Robert served
as head pujari (priest) at several 1SKCON temples in America and Canada, and with
this background he is well qualified to present the subject of spiritual Jyotisa to both
East and West.

His extraordinary background comes through the pages of this volume and it soon
becomes obvious that his dedication to his subject is just as intense as the earlier
impulse that brought him on his long and rewarding spiritual journey through the
vast volumes of Vedic literature. This excellent work sets a new standard for both
student and practitioner of this sacred science and the book should soon become a
requirement for serious students, especially those who are courageous enough to
venture into the vast and unfathomable ocean of Parasari and jaimini Jyotisa.

Not only does he produce a new set of predictive techniques to examine spirituality in
the natal chart, but Robert also presents the material in a context diat is steeped in the
richness of Vedic cosmology and spirituality. The important point here is that his
writing honors the depth of the tradition and culture of India. Jyotisa in the West is
xviii

too often presented as a mechanical model devoid of the cultural and spiritual
underpinnings of its origins, and in my experience the subject cannot be completely
understood without an appreciation for the stories, attitudes, beliefs, values, rites and
rituals, dramas, festivals, religion and philosophies of that culture.

Jyotisa is a Vedanga, a limb of the Vedas, and as such it reflects the light Oyoti) that
leads souls to God-realization ultimately. The task of the Jyotisa, therefore, is to see
the will of God in the natal chart and to guide the souls on the path of God-
realization. Throughout the chapters of this book, we learn that the intention of the
soul, the Atma, is to be seen by examining the status of the Atmakaraka planet and its
placement in the chart. In addition, we learn that the Ista-devata, which is determined
from the placement of the Atmakaraka, is the aspect of the Divine that we should
worship to overcome our suffering and misery in this world, Once the Ista-dcvata is
determined, appropriate mantras and spiritual practices can be recommended to the
individual to help him overcome the past karmas which obstruct the path to spiritual
enlightenment. These are vital teachings for any Jyotisa, for our first responsibility is
to guide individuals towards the path of moksa or ultimate spiritual liberation.

In addition, Robert Koch has presented an entirely original research on Drig da§a, a
predictive tool presented by Maharsi's Parasara and Jaimini for determining periods of
spiritual initiation, meeting of one's Guru, as well as years of life where great steps can
be made on one's spiritual journey.

The teachings of the Vedas are not the product of the human mind, and thus Jyotisa
cannot be invented by any human being. As Jyotisis, we have to learn the science that
was given to us by the great Rsi's and apply our intelligence in the application of that
science.

In my opinion, Robert Koch has proven to all of us that he is a rare exponent of this
science and his work honors the teachings of his Jyotisa Guru and the Parampara
(disciplic lineage) to which we belong.

Brendan Feeley M.A., N.D,

Jyotisa Guru, SJC
Parampara, Sri Achyuta Das
Rockville, MD. USA
 INTRODUCTION

By Robert A. Koch

My original desire at the outset of this undertaking was to teach and research the
brilliant Drig dasa, which times key events in the lives of spiritual aspirants and great
masters. Drig da§a is included within the pages of Brhad Parasara Horn Sastra,' yet
prior to the writing of this volume, its applicability had not been researched or
demonstrated. However, as the pages of this book unfolded, it became abundantly
clear that the link between the sacred writings of the four original Vedas, and the
astrological science known as Jyotisa, needed to be established. So, although 1 started
this project researching the classical timing method of Drig dasa, 1 later sought to
present the material having first illustrated the Vedic conceptions of creation, time,
and astronomy as foundational knowledge for the study of spirituality in Jyotisa.
Thus, the book is divided into two parts: Part One discusses creation, karmas of the
living beings, Vedic cosmology, and many key essentials of interpretive Jyotisa; Part
Two introduces Drig dasa, its purpose and method of calculation, plus many example
charts as illustrations.

The Origins of Vedic Knowledge

According to the great Vedic classic .Sri Brahma-samhita, one original Veda emanated
from the breath of Sri Maha-Visnu, which was later divided into four and compiled by
the great sage Vyasa so that it could be more easily comprehended by common human
beings. The four resulting branches of Vedic knowledge thus became Rk, Sama,2
Yajur, and Atharva, and which contained the mantras and hymns to be recited by the
four respective priests performing Vedic yajfias, or sacrifices.

In the great Jyotisa classic Prasna Marga,3 Pandit Harihara explains that the four Vedas
have six limbs (aiigas), with these pertaining to the feet, the face, the hands, the eyes,
the nose, and the ears, and which are represented by Chandas, Vyakamna, Kalpa,
Jyotisa, Siksd, and Nirukta, respectively. Of these, Jyotisa is considered the eye of the
Vedas, and thus is understood to be the most important of the six. In the opinion of
Harihara, a person possessing all the organs intact, but who is without eyesight,
cannot have individuality. By extension, therefore, Jyotisa defines not only the
identities of living beings, but also their karmas and destiny as well.

1
2
BPHS, 48.185-187
In the Vedic literature it is stated that the two wings of the transcendental bird Garuda (the V ah ana, or
carrier of Lord Visnu) are two divisions of the Sama Veda known as Mint and rathantara. Because
Garuda serves as the carrier of Visnu, he is considered the transcendental prince of all carriers. With his
two wings Garuda vibrates the Sama Veda, which is chanted by great sages to pacify Lord Visnu.
3
Prosno Marga, 1.10
XX

Divisions of Jyotisa

Harihara continues to explain the divisions of Jyotisa.4 First, the astrological science
(Jyotisa) is divided into three Skandas, or categories, with six limbs (angas). The three
Skandas are Ganita. Samhitd, and Horn.

The six aiigas are Jdtaka, Gala, Nimitta, Pmsna, Muhurta, and Ganita. These are
variously associated with each of the above three, according to the following divisions:
Ganita Skanda includes Gala and Ganita; Horn Skanda includes Jdtaka, Prasna,
Muhurta, and a part of Nimitta, and Samhitd Skanda deals with Nimitta in full, as well
as varying fortunes of people, changes in weather, gods and deities in charge of
universal creation, destruction, and annihilation, as well as meteorological
phenomena.

These six angas may be further explained as follows:

1. Jdtaka: Jataka pertains to natal horoscopy wherein the karmas of the individual
are defined and timed.

II. Gola: This deals with spherical astronomy, planetary systems, as well as their
nature and peculiarities.

III. Nimitta: This category pertains to omens which may be observed at a particular
time, and also makes predictions based upon certain gestures or movements.

IV. Prasna This refers to Horary astrology, or forecasts which are based on charts
erected at the time a question is asked.

V. Muhurta: This has to do with the determination of auspicious times to

commence important events.

VI. Ganita: This pertains to mathematical calculations defining the movement and
positions of the planets within the zodiac.

This book begins with a discussion of creation, sustenance, and destruction, and their
relegation to three primal Deities, Visnu, Brahma, and Siva. Then, an attempt is made
to demonstrate the relationship between these processes and the science of Jyotisa.
Ganita and Gola underscore the definitions of Vedic cosmology, as given in Chapter
Three, while the relationship between these and the astrological houses are presented
as well.

4
Prasna Marga, 1.5-8
 XX i

The principles of Prasna that underlie the Punya Chakra, which is the chart cast for
the moment of death, are discussed in Chapter Four. The Punya Chakra may thus be
considered a question chart (Prasna, or Horary chart) with the query specifically
attempting to identify the destination of the soul after death. The time elapsing
between the moment of death and the point of entrance into the next embodiment, is
vitally linked to the assignment of time periods to each of the planets according to
Prasna Marga.

Going directly to the heart of Jataka, or natal horoscopy, Part Two of this book deals
with the calculation and interpretation of Drig dasa. While the destiny and karmas of
the native may be defined from the chart erected at moment of birth (Jataka), the
chart erected for the moment of death is in essence considered a Prasna chart. Thus
Jataka is approached from Chapters Six through Nine (Part Two), while principles of
Prasna with reference to the Punya Chakra are given in Chapter Four. In Part One, an
attempt to explain the universal creation from its remote origins of the universe and
their relations to Jyotisa is given as well. Thus some aspects of Sariihita are given in
Chapter One, while Gola (addressing spherical astronomy and planetary systems) is
given in detail in Chapter Three with reference to the astrological houses and the
structure of the universe.

Chapters at a Glance

In Chapter One, the Vedic descriptions of creation are given with reference being
made to the evolution of Jyotisa as the means to define the existence surrounding
embodied beings. The specific dedication to Sri Narayana at the onset of the book as
the remote creator of everything does not impose a sectarian concept of God upon the
reader. Instead the personal form of a Deity (by whatever name He may be revered or
worshiped according to differing traditions), and His all-pervasiveness by way of
numerous saktis, or potencies, underlie a truly universal and spiritual rationale for
creation. This sets forth the most important foundations of this work. Thus in
Chapter One, the Vedic theistic explanation of creation is given along with the
differences in various potencies of the Supreme Being, His numerous Avataras
(incarnations), as well as the distinction between the localized form of God as
Paramatma, and His separate parts and parcels, the innumerable jivalmas or
conditioned living beings. This simultaneous oneness and difference between the
Supreme Being and the individual beings is an important concept in understanding
the spirituality of Jyotisa, as in the absence of such understanding one erroneously
confuses the living being to be God. If the living being were God, then needless to say
he would not be controlled by the laws of nature (karma), and thus there would be no
need for the study of Jyotisa! So at the onset of this project, clear distinctions are
made with reference to the Deity who creates, His potencies, His transcendental
identity as well as that of the conditioned Jivdtntds. These principles are presented in
order to formulate the links between the sacred Vedic texts and Vedaiiga Jyotisa.
XXII

The Atmakaraka

Of further relevance in a book teaching the Spiritual Dimensions of Vedic Astrology is

the Atmakaraka planet, which is the planet attaining the highest degrees in its sign.
Both Jaimini and Parasara give great importance to this planet in the understanding of
how, and to what extent, the native may advance on the path of spiritual realization.
The AK is like the King of the horoscope, in the sense that other planets may enjoy
the effects of Raja-yoga only if they are supported by the AK planet. These kinds of
distinctions are not made in many writings on Jyotisa. Thus not only is Chapter Two
dedicated in its entirety to the AK planet, but also many illustrations follow in later
chapters showing its significance in the charts of spiritualists. Many important
concepts regarding the Atmakaraka's position in the Navamsa chart (Karakamsa), as
well as the identification of and contribution of various devatas (deities) are
emphasized. Of these, the Ista-devata (deity served or worshipped in the prior
incarnations) is highly significant in the matter of indicating the on-going spiritual
evolution of the native. This book contains much research in the area of the Isia-
devala's presence in the lives of saints and other highly elevated souls by way of its
association with the Atmakaraka planet. Emerging from these observations is the very
personal relationship between a sadhaka, or devotee, and the Ista-devata, a relationship
which continues lifetime after lifetime. He Who was worshipped before, in other
words, again convenes upon the life of the native in this lifetime, while the timing of
such key spiritual events occurs immaculately through the Drig dasa, which is taught
in Part Two.

Vedic Cosmology

The division of the universe (brahmanda) into seven upper planetary systems, and
seven lower planetary systems may be quite new to most readers, yet these
cosmological concepts are adopted directly from Vedic literatures/ By way of modern
scientific technology, observation of the physical universe may reach only from Bhu-
mandala (Earth) up to the naksatras (constellations), which is the domain of Indra, or
Svarga-loka (heaven). Thus modern astronomy concerns only three of seven upper
planetary systems (Bhu-Ioka, Bhuva-Ioka, and Svarga-loka), while four additional
planetary systems consisting of Mahai'-loka, Jana-loka, Tapa-loka, and Satya-loka exist
in the unseen higher realms and which are attained by highly elevated beings. The
Vedic sages were aware of such celestial realms since the beginning of the universe.
This fact is not only underscored in the Vedic scriptures and Puranas, but is also
directly addressed in various forms of the Gayatri mantra, which have been recited by
pious brahmanas since antiquity. In this book the relationship between the twelve
signs of the zodiac and the seven upper planetary systems (hkas), and seven lower
planetary systems (talas, or hells) is given, in addition to which of these destinations

5
The structure of the universe and the description of living conditions on each of fourteen planetary
systems are given in detail in the Srimad-Bhagavatam Canto Five, Chapter 16.
may be attained by the native based upon the chart cast for the time of his death. By
way of numerous illustrations, this material illuminates many Vedic concepts of
karma and how such accountability to the results of actions either elevates or degrades
the native in succeeding lifetimes.

While the opening chapters of this book teach many of the theoretical and scriptural
underpinnings of spirituality in Jyotisa, they also provide the means to identify the
important Deities in a given chart as well as mantras which support sadhana to such
Deities. These are very helpful as remedial measures to difficult planetary influences,
in addition to giving the sadhaka a regular form of meditation which will help in life-
long spiritual practise. As a precursor to chart interpretation and judgment of the
effects of Drig dasa. Chapter five establishes many foundational principles of Jyotisa,
particularly the utility of various Arudhas and the principles underlying them. The
difference between graha drsti (planetary aspects), and rasi drsti (sign aspects) are
covered so that the student is well aware of when, and in which horoscopic situations
either or both apply. Specific yogas are also mentioned in a categorical way so that the
student will be able to easily identify them in a chart and understand their overall
significance, both in general chart interpretation, as well as within the context of dasa
interpretation. These rules and approaches to interpretation will help the reader with
the interpretation of any and all Rasi dasas, in addition to Drig dasa, which is
emphasized in the entire last half of this book.

Three Categories of Karakas

Parasara and Jaimini both emphasize three categories of karakas (significators), as

Naiskargika, Char a, and Sthira, or all-inclusive, variable, and fixed respectively. These
have specific links to the three respective Vedic deities of creation, sustenance, and
annihilation, i.e., Brahma, Visnu, and Siva. The importance of these themes cannot be
overstated, as the beginning, middle, and end of life, as well as the life before, and the
life after, are defined through the science of Jyotisa. Naiskargika karakas include the
seven planets plus Rahu and Ketu, as desire represented by Rahu creates the need for
rebirth after death, while the ultimate freedom from births and deaths is possible only
as indicated by Ketu, the moksa-karaka. Those persons in the life of the human being
who contribute to his sustenance are represented by eight Chara-karakas. It is
significant that Rahu is included in this group also, as without the impulse of desire
(Rahu), birth itself would not take place. Sthira-karakas are seven in number, and
thus Rahu and Ketu are omitted from this group of karakas. Being relegated to Siva,
who is responsible for deaths of the physical form, and who sits at the seventh house
of the horoscope, this set of karakas relate to death as well as non-living entities such
as companies, institutions, or organizations. It is significant here that the desire of the
living being prompted by Rahu causes rebirth, while freedom from the repetitions of
births and deaths is the responsibility of Ketu. Thus neither node is included within
the scheme of Sthira-karakas. Some misunderstandings regarding the use of these
three sets of karakas exists in some circles of Jyotisa students, and thus I sought to
give clarification to their theoretical and practical importance in Chapter One.
xxiv

Drig Dasa

Chapter Six specifically addresses Drig dasa, its purpose, calculation, and
interpretation, Drig dasa is the most important method of timing the key spiritual
events of life. Apart from its calculation, many examples charts are given as
illustrations. More detailed analyses of charts of saints, healers, and mystics are given
in Chapter Seven, with specific relevance to the timings of key events in their lives and
Drig dasa. Chapter Eight covers the charts of three fully God-realized, Vaisnava6
saints, as not only illustrations of all the principles taught in Part Two of the book, but
also to give evidence of the incredible accuracy of the Drig dasa. The discussion of the
chart of Sri Srlmad A.C, Bhaktivedanta Svaml Prabhupada is perhaps the most
compelling inclusion in this volume. Little, if anything would be known in countries
outside of India about the vast ocean of Sanskrit Vedic culture and scripture had he
not compiled over 100 volumes of translation and commentaries for the benefit of the
English-speaking world,

Yuga Avataras, the Periodic Incarnations of God

Chapter Nine goes to the heart and soul of this work, as it addresses the specific
avataras of Sri Krsna and Sr! Caitanya Mahaprabhu, Whose Divine appearances are
mentioned in many sacred Vedic writings.' The concepts of time and the repetitions
of yugas are given with reference to the Kalacakra, as well as the sequences or periods
in history during which such avataras are scheduled to appear. While some scholars
may look upon birth data hundreds, if not thousands of years old with skepticism,
there are nevertheless definite directives given in Vedic scriptures as to the
astronomical and astrological events occurring during the advent of such avataras.
Based upon these evidences, I have attempted to reconstruct the charts of Sri Krsna
and Sri Caitanya. Such findings are also concurrent with those of modern authorities
in Jyotisa such as B.V. Raman, and particularly Sanjay Rath, whose guidance was
pivotal in my research. Further enlightening in the description of the charts of
avataras is that such personalities appear as if ordinary human beings, yet Their
prowess and extraordinary pastimes (lilas) illustrate Their obvious Divinity and Their
transcendental existence beyond the reach of material energy. Some of their activities
thus cannot be calibrated astrologically making use of the same tools which define the
lives of ordinary humans. Their charts are, in the final analysis, a fascinating study
from the astrological point of view, while at the same time the contemplation of such
subjects in itself serves as the highest form of meditation.

6
A Vaisnava is a devotee of Lord Sri Visnu. The Vaisnava identification of the personal form of God as
all-pervasive, yet distinct from His creation, is unique among theistic philosophies. The form of
Vaisnavism lived and taught by the saints showcassd in Chapter Six was taught by Sri Caitanya
Mahaprabhu, whose chart is studied in the final chapter of this book. Sri Caitanya appeared in West
Bengal, India in the 15lh century.
' References to these avataras are found in the following sacred texts, among numerous others:
Bhagavad-gita, Sri Visnu Purana, Padma Purana, Bhagavat Parana (Srlniad-Bhagavaiam;. Kali-santarana
Upanisod, Hari Vamsa, Sri Caitanya-cantdmrta, and many others too numerous to list here.
 XXV

As a final notation to this Introduction, none of the material presented in this book is
meant to emphasize a sectarian concept of God or religion. The fact that the
conditioned soul (jivatma) and that the Supreme Soul (Paramatma) are eternal and
forever connected, yet separate as well, is a universal concept and has nothing to do
with a particular doctrine or belief system. Advocates of any and all spiritual paths
will find the information contained herein compelling as well as enlightening, in
addition to serving as a solid foundation for the study of spirituality in Jyotisa. It is
my sincere desire that readers approach this work in that light, and that one and all
may find both education and inspiration from its pages.

Sri Guru Pranam

At the outset of this book, I want to express my eternal gratitude and respects to my
Diksd-guru (initiating spiritual master), Sri Srimad A.C. Bhaktivedanta SvamI
Prabhupada, without whose blessings the doors to my personal spiritual path would
never have opened, nor would the inspiration to write this book on spirituality and
jyotisa ever have occurred, The keys that unlock the doors to the spiritual path are
held by the dlksa-guru. Thus my efforts to serve him by writing this book represent
but a fraction of my indebtedness to him.

1 want to further extend my heartfelt respects, thanks and gratitude to my Jyotisa guru,
Pandita Sanjay Rath, for encouraging me to write this book and for his deep and
profound expositions on the links between the sacred Vedas and Vedaiiga jyotisa. The
astrological material presented and researched in this book are, for the most part,
inspired by his teachings and those of the Sri Achyuta jyotisa Parampara of which he
is the current param guru and representative. For the sake of promulgating the
teachings of the Sri Achyuta jyotisa Parampara, Sanjay Rath has founded the Sri
Jagannatha Center in India with centers in the USA and many other countries
worldwide. It is my great fortune to be a messenger for the teachings of Sri Achyuta
and Sanjay Rath, and thus it is with sincere humility that I present this work for the
inspiration and pleasure of the Jyotisa community,

Robert A. Koch
September 29, 2004
Krishna Dvitiya Tithi
Bend, OR. USA
 GUIDE TO SANSKRIT PRONUNCIATION

Throughout the centuries, the Sanskrit language has been written in a variety o
alphabets. The mode of writing most widely used throughout India, however,ls^ a p3
Devanagari. which literally means "the city writing of the devas, or god5- e

Devandgarl alphabet consists of forty-eight characters, including thirteen vowels an

thirty-five consonants. The ancient Sanskrit grammarians arranged the alpna l
according to concise linguistic principles, and this arrangement has been accept Dy
all Western scholars. The system of transliteration used in this book conforms to a
system that scholars in the last fifty years have almost universally accepted to in tea e
the pronunciation of each Sanskrit sound.

The short vowel "a" is pronounced like the "u" in but, long "a" like the "a 'ln at
^
short "i" like the "i" in pin. Long "1" is pronounced as in pique, short "u" as m p .
VOW e
and long "u" as in rule. The vowel "r" is pronounced like the "ri" in rim. [
"e" is pronounced as in they, "ai" as in aisle, "o" as in go, and "au" as in how e
anusvara (rh), which is a pure nasal, is pronounced like the "n" in the French word
bon, and visarga (h), which is a strong aspirate, is pronounced as a final "h sound.
The guttural consonants—k, kh, g, gh, and n—are pronounced from the throat m
much the same manner as in English. "K" is pronounced as in kite,
Eckhart, "g" as in give, "gh" as in dig hard, and Ti" as in sing. The pa a a
consonants—c, ch, j, jh, and n—are pronounced from the palate with the
the tongue. "C" is pronounced as in chair, "ch" as in staunch heart, "j" as m J0^' ■'
as in hedgehog, and "n" as in canyon. The cerebral consonants—t, th, d, dh, and n-—
are pronounced with the tip of the tongue turned up and drawn back agamst e
dome of the palate. "T" is pronounced as in tub. "th" as in light heart, "d" ^ ^ dove,
"dh" as in red-hot, and "n" as in nut. The dental consonants—t, th, d, dh, and n are
pronounced in the same manner as the cerebrals but with the forepart of the tongue
against the teeth. The labial consonants—p, ph, b, bh, and m— are pronounce ^
the lips. "P" is pronounced as in pme, "ph" as m uphill, b as in bird, "bh as
hard, and "m" as in mother. The semivowels—y, r, 1, and v—are pronounced as in
yes, run, light, and vine respectively. The sibilants—s, s, and s—are pronounced,
respectively, as in the German word sprechen and the English words shine and sun.
The letter "h" is pronounced as in home.
 PART ONE

CREATION, VEDIC COSMOLOGY AND JYOTISH

 CHAPTER ONE

THE FOUNDATIONS OF SPIRITUALITY IN JYOT1SA

ndrdyanam namaskrtya
naram caiva narottamam
deviiii sarasvatim vydsaiii
tato jay am udirayet

"Before reciting this Vedic knowledge, which is the very means of conquest, one
should offer respectful obeisances to the Personality of Godhead, Narayana, to Nara-
narayana Rsi, the supermost human being, to mother SarasvatI, the goddess of
learning, and to Srila Vyasadeva, the author." — Sri mad Bhagavatam 2.1.4.

The Beginning of Creation

Everything has its inception or beginning. If we trace out the origins of even the most
simple or ordinary things, there is an intelligence lying at the basis of its existence,
and from this intelligence, the means of creation becomes manifest. Through logic we
can assume that if the cognizing abilities in an ordinary human enable his creation of
something, then it is not hard to understand that the origin of all existence is an
omniscient being who also has a specific intent in the matter of creation. In the Vedic
scriptures, the remote origin of creation is Narayana,1 the Supreme Being, He from
Whom everything is created. This fact and themes resulting from it are repeated
throughout the course of this book. So, at the onset of the discussion, let us first talk
about the cosmic creation and its remote origins, and how the grahas (planetary
deities) represent and carry out the functions or intent of the Creator.

Narayana as the Origin of Everything

In order to define the creation and its origin and the relevance of this information to
Jyotisa, we can make good use of some quotations from Vedic scriptures.

eko vai narayana asm

1
References to Narayana and Vasudeva indicate the personal form of God. There are innumerable such
names for the Supreme Being in Vedic literatures, and in scriptures of other traditions as well. If the
reader prefers a different name describing specific attributes and personality traits of God, then
substitute ones can be made for the above references. Names of God such as Krsna, Narayana, Visnu,
Vasudeva and various other avatams (incarnations) as They are described in Vedic literatures, are made
throughout this work.
4 3> The Spiritual Dimensions ot Vedic Astrology

"In the beginning of the creation there was only the Supreme Personality, Narayana."
Maha Upanisa 1.

atha punt so ha vai ndrdycmo 'kamayata prajdh srjeyeti:

"Then the Supreme Personality Narayana desired to create living entities."

-Narayana Upanisad

This statement indicates the intent of the Supreme Personality, Narayana, in that there
is a desire to create the living beings that will inhabit the material universes. Of
course, living beings, like Narayana, are eternal as described in many places in the
Bhagavad-glta and other Vedic literatures, and so this "creation" is more a matter of
providing the means and material vehicle for them to take form. Narayana exists in
His own right in the spiritual world, which is called Paravyoma, and which consists of
the quality of pure goodness. The Paravyoma consists of three quarters of the entire
creation, whereas the material world, called jagat, consists of the remaining one-
quarter. Creation takes place through the saktis or potent energies of Narayana. In
order to understand this better, we can define the energy or sakti of Narayana as
existing in three basic categories, as taught by Sri Caitanya Mahaprabhu":

1. anlarahgd-sakti (internal or spiritual potency)

2. bahiraiigd-sakti (external or material energy)
3. tatasthd-sakci (marginal spiritual potency)

• antarahgd-sakti is further classified in three categories as hladini-sakti (pleasure

potency, which is exhibited in His confidential pastimes); sandhim-sakti (potency
of eternal existence); and samvit-sakti (potency of cognition). The sandhim-sakti
refers to both the Supreme Personality in the spiritual world, as well as His
separated parts and parcels (jivas or individual souls). The hladini-sakti is reserved
for the confidential pastimes of Vasudeva, excluding all those who do not have
entrance into His Ida. The samvit-sakti applies in full to the Supreme Personality,
whereas partially so with regard to the jiva souls.3

• bahiraiiga-sakti or maya-sakti refers to the illusory energy of Vasudeva, through

which living beings (Jivas], having chosen to remain separate from the antaranga-
sakti, stay in illusion regarding their true identity. Sri Caitanya Mahaprabhu states
that the "true identity" or svarupa of the living entity is that he is the eternal
servant of the Supreme Being.4 Were it not for the fact that a small, almost
infinitesimal portion of living beings chose to remain within the realm of maya,
then there would be no need of Vedic scriptures for their enlightenment and

1
Sri Caitanya-caritamrta Adi-lila 2.101-103.
3
Sri Visnu Purana 1.12.69.
''Sri Caiianva-cariidmna. Madhya-lila 20.108.
 The Foundations of Spirituality in Jyotisa 35 5

guidance, what then to speak of Jyotisa, which defines their karmic path and
ultimate mofcsu from this temporary material world.

• tatasthd-sakti means "marginal" and refers to the existence of Jfva souls who, by
correct or incorrect self-determination, can choose to remain in the spiritual world
in their eternal constitutional positions; or, they can fall to the manifested cosmos,
which is called the material world, in varieties of material forms. The tacasthd-
sakti exists between the antaraiigd and bahirangd-saktis.

Paramatma andJTvatma

Among the many expansions of Visnu is the Pammdtmd, Who is His form existing
within the hearts of all living beings. The jivdtmd are the innumerable individual
souls who come into contact with the three gunus (material qualities), and are thus
given material forms and senses with which to pursue desire. As the jivdtma performs
actions (karmas), he becomes accountable to the results of such actions lifetime after
lifetime. The residual effects of karma thus determine the future births as well as
advantages and disadvantages experienced by the jivdtmd. The Paramatma is eternally
aloof and transcendental to the modes of nature, whereas the living being becomes
entangled in them. This principle is enunciated in many places in the Bhagavad-gitd,
and specifically in the following verse, wherein Sri Krsna says;

sattvam rajas tama iti

gundh prakrti-sambhavdh
nibadhnanti mahd-bdho
dehe dehinam avyayam

"Material nature consists of three modes - goodness, passion and ignorance. When the
eternal living entity comes in contact with nature, O mighty-armed Arjuna, he
becomes conditioned by these modes." -Bhagavad-gitd 14.5,

Karmas of the JIvatma - Three Essential Categories of Desire

Desire (kama) of the jivdtmd results from the interaction between the senses and their
objects. The pursuit of such desire results in karma, which may be grouped into three
general categories: fruitive activity for material gain and sense enjoyment according to
scriptural injunctions ipunya-karma)\ fruitive activity against scriptural injunctions
(vikarma); and work for which there is no attachment and for which the results are
offered to God (akarma).

Punya-karma is further divided into three categories as follows:

• Bhukti-kdmi - The desire for sense enjoyment and material gain, yet sought
according to scriptural injunctions. Such activity promotes one to svarga-loka
(heaven), yet the aspirant again [alls from that position to Earth at some point.
6 Sj The Spiritual Dimensions ofVedic Astrology

• Mukti-kami - The desire for merging into the Brahman effulgence of Narayana
(a type of liberation, although not complete moksa). After attaining this
liberation, the aspirant falls from this position also and takes birth among
human beings finally.

• Siddhi-kami - The desire to achieve mystic powers by performance of the yoga

system. Empowerments due to mystic siddhis do not guarantee a position in
the spiritual world either. The yogi ultimately returns to lower planetary
systems.

Akarma or Naiskarma; Work Which Frees One from the Cycles of Births and
Deaths

Karmas have been listed which bind the soul to the modes of material nature, and thus
oblige that soul to repeat births and deaths in this world. Even elevation to svarga-
loka, the heavenly planetary sphere, does not free one from samsara, the repetitions of
birth and death. Karma in which one renounces the fruits of actions is called akarma.
Such activity dissolves the results of fruitive actions, and ultimately leads to the path
of moksa. This goes by the name karma-yoga, the ultimate expression of which is
bhakti-yoga. Liberation attained as a result of such action is permanent, according to
the Bhagavad-glta.J Thus three distinct levels of karma are given by Sn Krsna in the
Bhagavad-glta: akarma (that which liberates the soul); karma (good or bad action
which binds the soul to the three gunas and births and deaths; and vikarma or
inauspicious actions, which lead to degradation to the lower planetary systems and
tamo-guna (ignorance) in the future births. Vikarma is very dangerous, in that one
loses the opportunity of being in the human form of life, and thus must descend to
another lower species in one of 8,400,000 forms.6

Astrological Perspectives on Different Types of Karma

The auspicious or inauspicious results of karma may be seen from the astrological
chart. Different terminologies are given in the Vedic texts for the varieties of karma
that accrue to the native. Generally, these may be grouped as follows:

1. Sancita-karma: The aggregate of all actions, good, bad and mixed. This level
of karma can be seen through the natal chart mainly.

5
Bhagavad-gitd 8.21: "That which the Vedantists describe as unmanifested and infallible, that which is
known as the supreme destination, that place from which, having attained it, one never returns—that is
My
6
supreme abode."
"There are 900,000 species living in the water. There arc also 2,000,000 non-moving living entities
(sihdvora), such as trees and plants. There are also 1,100,000 species of insects and reptiles, and there
are 1,000,000 species of birds. As far as quadrupeds are concerned, there are 3,000,000 varieties, and
there are 400,000 human species." Some of these species may exist on one planet and not on another,
but in any case within all the planets of the universe—and even in the Sun—there are living entities.
This is the verdict of the Vedic literatures." -VisnuPurdno
 The Foundalions of Spirilualily injyolisa 20 7

2. Prarabdha-karma: Kamia that is coming to fruition in the present lifetime.

Kannas that are coming to fruition at present are best seen from the Navamsa
(D-9) chart
3, Kriyamana-karma: The seeds of kanna that are currently being sown. The
karma being sown at present is best seen by way of the Prasna chart cast at the
time the astrologer reads the chart.

Depending on the nature of signs and houses in the astrological chart suggesting the
karma of the native, three degrees of immovability may be expected. These are
generally listed as follows:

1. Dridha - This word refers to karmic planets emphasizing fixed signs (Ta, Le,
Sc and Aq), and thus are very difficult to change by whatever measures.
2. Adridha - This refers to moveable signs (Ar, Cn, Li and Cp), the emphasis on
which karma can be overcome by right actions or remedial measures.
3. Dridha-adridha - dual signs (Ge, Vi, Sg and Pi), which combines fixed and
immovability. In other words, the karma can be alleviated, yet not without
perseverance and hard work.

The Most Important Astrological Positions Emphasizing Karma

The T", 3,h and 9th houses (trines) are the houses of dharma, and they indicate the
good, bad and mixed karma performed by the native in the prior incarnations.
Similarly, the arudha of the 3th (mantra-pada), as well as arudha of the 9th (guru-pada)
indicate the extent to which such karmas rise, or the magnitude to which they are
suffered or enjoyed by the native. Illustrations of these principles are given in the
examples that follow

An emphasis of natural malefics, especially Saturn, Mars and Rahu in the trinal houses
and their arudhas, bring challenging circumstances, up to untimely death for the
native. Similarly, natural benefics assure good fortune and all-around spiritual and
material prosperity for the native if found in these houses in the horoscope.

While the natal (RaSi or D-l) chart is seen for the aggregate, or sum total kanna, the
Navamsa (D-9) is examined specifically for pmrabdha-kanna, the seeds for which had
been sown previously, and which have come to fruition for the native in the current
lifetime. If in some nativity the Navamsa chart is stronger than the Rasi chart, and if
benefics occupy the trinal houses from Lagnamsa as well as the Karakamsa lagna7,
then the native reaps the results of good actions in the present lifetime. If, on the
other hand, the Rasi chart is stronger than the Navamsa chart, and if malefics join the
above trinal positions in Navamsa, then the native must face a difficult existence in
which the fruits of prior bad actions (vikannas) accrue in the cutrent lifetime

7
The "Lagnamsa" refers t* the Navamsa lagna, while "Karakamsa lagna" or KI. is the sign in the
Navamsa chart occupied by the Atmakaraka planet. These are discussed in detail in Chapter Two.
8 3) The Spiritual Dimensions of Vedic Astrology

If the Prasna chart (cast at the time of the astrologer's reading) is stronger than both
the Rasi and Navamsa charts, then in the present moment the native is sowing the
seeds (bija) of very good karma for his future births. The opposite is true if the Prasna
chart is weaker than both the Rasi and Navamsa charts natally.

Other Varga Charts and Karma

The native's hereditary karma, as passed down from his forefathers, may be seen from
the Dwadasamsa (D-12) varga chart. Specific karma coming through the mother's or
the father's lineage to the native can be seen from the relevant houses and karakas in
the D-12 chart. Similarly, the Khavedamsa varga chart (D-40) may be examined for
karma specifically coming to the native on the mother's side of the family. The
Akshavedamsa varga chart (D-45) may be examined for karma specifically coming
through the father's side of the family. Karma which completely belongs to the native
himself from the prior lifetime may be seen from the Shastiamsa varga chart (D-60), A
more detailed discussion of the principles of various varga charts is given in Chapter
Six.

Quadruple Expansions of Narayana for the Purpose of Material Creation:

Vasudeva, Aniruddha, Pradyumna and Sahkarsana

While the Jivdtmd, being part of the talastha-Sakti (marginal potency of Narayana),
becomes entangled within the results of his karma lifetime after lifetime, the various
forms of Narayana remain forever transcendental to the modes of material nature.
Although remaining in His separate transcendental existence of knowledge, bliss and
eternality, Narayana (Vasudeva), expands into three forms and unites with three
saktis, or potencies, representing His feminine counterparts In the form of Aniruddha,
He unites with SrT-sakti (Laksmi-devi, the goddess of fortune), thus creating the
material quality of goodness (sattva-guna); in the form of Pradyumna, He unites with
Bhu-sakti (Sarasvati, the goddess of learning), thus creating the material quality of
passion (rajo-guna); and in the form of Sahkarsana. He unites with Nila-sakti (goddess
Kali, the potency of destruction), creating the material mode of darkness (tamo-guna)
respectively. This is the first phase of creation.

From these gunas, three deities of control are created: Visnu, from whom the various
devata (demigods) are born; Brahma, from whom universal creation and ahankdra
(false ego or identification) follow; and Siva, from whom destruction and mahatattva
(the aggregate material elements) are generated. This is the second phase of creation.
These three deities of sustenance, creation and destruction, i.e., Visnu, Brahma and
Siva, are referred to for the rest of this chapter as guna-avatdras, as mentioned in Vedic
scriptures.

Following the generation of the three gunas and their controlling deities, ahankdra
again associates with the three gunas in order to create; (1) further classifications of
demigods from the quality of goodness; (2) the ten sensory organs (indriyas) from the
 The Foundations Spimualily in Jyolisa 3n 9

quality of passion. There are five knowledge-acquiring senses (jnanendriyas), and five
working senses (karmendriyas): thus making ten indnycjs in all; and (3) the five gross,
and five subtle material elements called maha-bhutas and tanmatras respectively. This
is the third phase of creation.

In addition to these, there are four internal senses, which are as follows with their
ruling deities: (1) consciousness - Visnu; (2) mind - the Moon; (3) intelligence -
Brahma; and (4) false ego - Siva.

All of these components of creation, i.e., gunus, deities, elements and senses, are easier
to learn by way of Table 1,1 and Table 1.2 which follow.

Table 1.1: Deities of Creation, Three Gunas and Manifestations

Form of Potency Guna Creation Devata Manifestations

Vasudeva (Sakti) (Guna-
Avatara)
Aniruddha SrI-sakti sattva devatas Visnu devatas
(LaksmT- (goodness) (demigods)
devi)
Pradyumna Bhu-sakti rajas ahaiikara Brahma indriyas
(Sarasvatl) (passion) (false ego) (ten senses)

Sankarsana Nlla-sakti tamas mahatattva Siva gross and subtle

(Kali) (darkness) (aggregate elements
elements)

Vasudeva, being situated in pure consciousness and transcendental to the material

qualities, does not participate directly in the functions of creation. He is, however, the
origin of the three Deities Who perform these functions, i.e., Aniruddha, Pradyumna
and Sankarsana,

The following table provides easier reference for details regarding the five knowledge-
acquiring and five working senses (mahabhutas and tanmatras respectively):
10 3? The Spiritual Dimensions ofVedic Astrology

Table 1.2: Maha-bhutas and Tanmatras

Gross Subtle Knowledge- Working Ruling Planetary

Elements Elements Acquiring Senses Deity8 Ruler
(maha-bhutas) (tanmatras) Senses
ether (akasa) sound hearing speech Visnu Jupiter
air (vayu) form touch hands Siva Saturn
fire (agni) light sight feet Surya Mars
water (jala) taste taste genitals Sakti Venus
earth (prthvi) fragrance smell rectum Ganesa Mercury

Avataras and Specific Functions

In addition to the three guna-avataras (Visnu, Brahma and Siva), Narayana expands
Himself into four further groups of avataras. Sri Caitanya Mahaprabhu has listed them
as follows, although there are innumerable expansions of these:9

1. Incarnations Who appear during the reign of each mtmu (manvantara-avataras'):

2. Incarnations Who appear in different millennia or ages (satya, trela, dvapara and
kali-yugas) and Who are called yuga-avataras;
3. Incarnations of empowered living entities (saklyavesa-avataras), who perform
specific functions on behalf of divine will; and,
4. Lila-avataras, or incarnations for the performance of specific pastimes.

• The fourteen avataras who appear as Manu, known as manvantara-avataras, are

listed as follows in the Snmad-Bhagavalam:10 (1) Yajna, (2) Vibhu, (3)
Satyasena, (4) Hari, (5) Vaikuntha, (6) Ajita, (7) Vaivasvata, (8) Sarvabhauma,
(9) Rsabha, (10) Visvaksena, (II) Dharmasetu, (12) Sudhama, (13) YogeSvara
and (14) Brhadbhanu.11

8 The five deities associated with each of the maha-hhutas and tanmatras are referred to as panca-devata
by Sri Acyuta in his Chayalisa Paiala (Chapter Thirteen). In that work, he has given the following
names as associating with each: Niraiikara, Siva, Bhaskara, Ambika and Ganesa. These are respectively
related to each of: ether (afeaSa), air (vayu). fire (agni), water (jala) and earth (prllivi).
5
5ri Cailanya-carilamrla, Adi-lila 2.246.
10
11
Srimad-lihagavatam 8.1,5 and 13.
Manu is the father of mankind, and there are fourteen such manus existing within one kalpa, or
daytime of Brahma. In the Bhagavad-glla 8.1, it is stated that "By human calculation, a thousand ages
taken together form the duration of Brahma's one day. And such also Is the duration of his night." An
age in this context is one maha-yuga, or complete cycle of satya, treta, dvapara and kali-yugas. The
satya (Golden Age) lasts tor 1,728,000 years; ireta age (Silver Age), for 1,206,000 years; dvapara
(Bronze Age) for 864,000 years; and kali (Iron Age) for 432,000 years. All totaled, there are 4.320,000
years in one mahd-yuga. A thousand such mahd-yugas is thus equivalent to one kalpa, or daytime of
Brahma, making Brahma's day equal to 4,320,000.000 (human) years. Since there are fourteen
manvantara-avataras, the existence of each equals 308,571,428 years.
 The Foundations of Spirituality injyotisa 3? 11

The four yuga-avatdras are as follows, beginning with their names and colors.12

1. Sri Hayagriva; sukla (white), appearing in satya-yuga (the Golden Age). He is

worshipped in the satya-yuga through the process of dhyiyatah, meditation.

2. Sri Ramacandra; rakta (red), appearing in the treta-yuga (Bronze Age). He was
worshipped in the treta-yuga by way of yajato makhaih, the performance of Vedic
sacrifices 11

3. Sri Krsna; syama, (dark blue), appearing in dvapara-yuga (Bronze Age). People in
the dvapara-yuga worshipped the bluish incarnation Sri Krsna by performance of
arcana, temple worship.

4. Sri Caitanya Mahaprabhu; krsna (black) is the color of the avatara in kali-yuga.
In special cases, however, the avatara is pita (yellow) as in the case of Sri Caitanya
Mahaprabhu. The kali-yuga-avatara is worshipped by way of hari-klrtanat, the
congregation's chanting of His Names.14

The saktyavesa-avataras are empowered entities, which appear with the mission of
carrying out a specific purpose related to divine will. They can be both jivos, as well
as expansions of Visnu CVisnu-tattva), such as Sri Parasurama, Most notable among
these are as follows;

• Brahma, empowered with the energy to create the cosmic manifestation (srsti-
sakti). He is also a guna-avatara, as explained above.
• Catuhsana, or the Four Kumaras (four child-saints), specifically empowered to
distribute transcendental knowledge QnOna-sakti).
• Narada Muni, empowered to distribute knowledge of devotional service (bhakti-
sakti).
• Maharaja Prthu, specifically empowered to rule and maintain the living entities
(palana-sakti).
• Parasurama, specifically empowered to annihilate demonic and disturbing
elements (dusta-damana-sakti). He is also a Ula-avatara, as is mentioned shortly.

The above five saktyavesa-avataras are among the most noted in Vedic literatures.
However, there are specific individuals who fall into this category of saktyavesa-
avatara, whose contributions touch the lives of humans very directly, such as: Srila
12
13
Srimad-Bhagavatom 11.5.21, 24, 27 and 32.
Lord Sri Ramacandra was greenish, not reddish, as is the case of most yuga-avatdras in the treta-yuga
In the most recent treta-yuga (approximately two million years ago), the lila-avatara Sri Ramacandra
appeared as the yuga-avatara.
14
According to Srimad-Bhagavatam 11.5.32, the feali-yuga-avatdra appearing during the reign of
Vaivasvata Manu (the 7'h manvantara-avatara), is of golden hue, and goes by the name Sri Krsria
Caitanya Mahaprabhu, The golden form of Sri Krsna Caitanya does not always appear in every feali-
yuga.
12 S* The Spiritual •imensions of Vedic Astrology

Vyasadeva, the compiler of all Vedic literatures; Gautama Buddha, Sripad

Saiikaracarya, Jesus Christ. Hazrad Muhammad. Guru Kanak, Srila Prabhupada13 and
many other great gurus and prophets who give knowledge to those souls seeking
guidance.

Dasavatara or Ten Principle Pastime Incarnations (Lila-avataras)

There are ten principle pastime incarnations of Visnu (lila-avataras), which are
mentioned in the Vedic literatures, and which are correlated to the nine grahas and
the lagna in the Brhad Parasara Horn Sastra.16 According to these principles, the
planets are incarnations of the avaiaras of Visnu which administer His Will by
dispensing the resul ts of karma to the living beings. The planets are thus controlled on
three levels; the deity which controls the planet itself; the devata or demigod which
controls the planetary deity; and finally, all of them are controlled by an avatdra of
Visnu. Table 1.3 lists these for easy reference:

Table 1.3: Planetary Deities and Avataras

Planet Controlling Deity Devata (demigod) Avatara of Visnu

Sun Surya (the Sun-god) Agni (the fire-god) Ramacandra (incarnaiion ol
dharma)
Moon Soma (Moon-god) Varuna (god of water) Krsna (Supreme Personality
of Godhead)
Mars Kuja (god of Mars ) Kartikeya (god of war) NaraSiiiiha (hail-man. half-
lion)
Mercury Buddha Visnu (the god of Buddha (the enlightened
sustenance) one)
Jupiter Brhaspati (guru of the Indra (king of the demigods) Vamana (dwarf brahmana)
demigods)
Venus Sukra (guru ol the Saci (wife of Indra) Parasurama (bramana
demonic) warrior)
Saturn Sahi (the brother ol Yama) Brahma (god of citation) Kurma (tortoise)
Rahu A demon's head •urga (material energy) Varaha (boar)

Ketu A demon's headless body Ganesa (son of Siva) Matsya (fish)

Eagna Bhu-devi (Mother Earth) Bhumi (the cow) Kalki (the incarnation Who
delivers all souls at the end
of kali-yuga)

lj
Sri Srimad A.C. Bhaktivedanta Swami, (he late 20'h century ambassador of Vedic knowledge and
founder of the Hare Krsna Movement in America, is known affectionately by his disciples and followers
as Srila Prabhupada. His teachings will be referred to in many places throughout this book, while the
analysis of his horoscope is given in Chapter Eight.
16
Brihad Parasara Horn Shastra. (This Jyotish classic text will be abbreviated BPHS from this point
forward.)
 The Foundations ot Spirituality in Jyotisa St 13

Vedic Theology and its Relevance to Jyotisa

Thus, at the root of all Vedic theology, is the pre-eminent existence of Visnu
(Narayana in His ultimate form), Brahma and Siva, Who in turn perform the functions
of creation, sustenance and annihilation in this material world. Further to these three
basic functions, there are sub-categories of devas mentioned above as born from the
quality of sattva or goodness. These have direct relevance to four different principles
of jyotisa, and are given as follows:

Classifications of Devatas

There are 33 devas (godly entities or demigods), with about 330 million forms. These
include eight vasus, eleven mdros, twelve adityas, Indra (the king of the devas) and
Prajapati (the form of Brahma who creates).17 These are all expansions of Narayana,
as mentioned in the Narayana Upanisad as follows:

narayanad brahma jay ace, namyanad prajapatih prajayate, narayanad indro jayate,
mrayanad astau vasavo jay ante, narayanad ekadasa rudra jay ante, narayanad
dvadasadityah

"From Narayana, Brahma is bom, and from Narayana the patriarchs (prajapatih) are
also born. From Narayana, Indra is born, from Narayana the eight vasus are born,
from Narayana the eleven rudras are born, from Narayana the twelve adityas are
born."

Since Narayana is the remote Creator of all these, He is the fountainhead of all other
Incarnations as well.

• Astau vasavah, or eight vasus: The eight devas known as vasus, bestow light in the
form of atma-vidya or spiritual knowledge, which includes knowledge of the self
within and beyond matter. The eight vasus are a function of Visnu or Vasudeva.
Their names are given in the Sathapatha Brahmana as well.18 These represent eight
sources of light, which are associated with the process of sustenance, experience
and learning for the atma (soul). Here the symbolic relation to eight chara karakas,
those ruled by Visnu, is poignant. They are also linked to the Kalacakra (astadala
padma or eight-petal lotus), which is likened to the wheel of time.19 The functions

17
18
Sathapatha Brahmana 14.16.
Sathapatha Brahmana 14.16: The eight vasus are: (I) Agni; (2) Prithvi; (3) Vayu; (4) Antanfesa; (5)
Aditya', (6)Dyou: (7) Chandrama; and (8) Nakshatra.
" The kalacakra or "astadala padma" (eight-petalled lotus) lies at the foundation of Hindu-Vedic
philosophy It is based on the wheel of time, which aligns the 28 constellations with eight spokes
constituting the wheel. Each of these spokes is in one of the cardinal (kendra), or intermediate (trinal
or kona) directions, beginning from the east and moving in the clockwise direction. The kalacakra is
14 S? The Spiritual Dimensions of Vedic Astrology

of sustenance, or the maintenance of living beings, ultimately comes through

knowledge, and this knowledge originates in one single Veda, which later became
four (kg Veda, Yajw Veda, Sama Veda and A than a Veda). These were further
delineated by Vyasadeva, the compiler of the Vedas, in the form of the Vcdanta-
sutras20

The astau vasavah represent the essential ingredients that define all created things.
Specifically, these include the panca-tattva or the five states of matter and energy;
the Sun and Moon; and the naksatras or constellations. These, plus sub-categories
are listed as follows:

1. apah - Jala tattva or liquid

2. dhara - prithvi tattva or earth (solid matter)
3. anila - vayu tattva or air
4. amla - agni tattva or fire
5. dhruva - The Pole Star, which is also called dhruva-loka in the Srlmad-
Bhdgavatam.2' Dhruva represents the akasa tattva or outer space (antariksa),
and establishes the fixity of the sidereal zodiac. This introduces the relevance
of the ayanamsa as well.
6. soma-The Moon
7. pratyusa- the recurring dawn, which is divided into two categories, as follows;

a. The Sun - the source of light behind the dawn; and

b. The lagna - The ascendant or the point in the eastern horizon
representing the self, which is equated to the dawn.

8. prahhasa - The splendorous lights of the stars that are grouped into 27/28
nakshatras (constellations).

This list constitutes the/irst principle of Jyotisa, which defines the bodies that create all
beings and the knowledge which guides them through various activities.

• Ekadasa-rudm (eleven rudras): According to Maharsi Jaimini,22 the lord of the 8th
from all the houses (except for the one occupied by Jupiter) is Rudra. Thus there
are eleven such rudras. all of whom are defined as devas. The rudras are
responsible for holding the prdna or life force within the body. They are called
rudras, as the root word rud means "to weep." At the time of death, it is the prdna
that leaves the body first, and then the five tattvas (earth, water, fire, air and ether)

especially important in consideration of the deities that rule each direction, and the positioning of natal
or transit planets in those directions. It has many other key uses in Vedic astrology.
2
' Srtla Vyasadeva was a specific .safetydvesa-avatara who was empowered to compile the Vedas in
written form. He was the son of Maharsi Parasara, the author of Brhad Pardsara Ham Sdstra.
21
Srimad-Bhagavatam 4.8.
22
Maharshi Jaimini Upadesa Sutras 2,1.35. Translated by Sanjay Rath (1997) Sagar Publications. New
Delhi. (This classic jyotish text is abbreviated as M/l'S from here on.)
 The Foundations ol Spirituality in Jyotisa St 15

disintegrate, thus causing a separation of the mam (mind) and atma from the
body. This results in the "weeping" of the natives relatives upon his death. Thus,
through the agency of eleven rudras. Lord Siva's appointment to the lamo-guna is
carried out, resulting in the destruction of everything that has been created. The
names of the eleven rudras are given in the Srimad-Bbagavatam as well.23 The
eleven rudras destroy everything that has been created, and thus form the second
principle of Jyotisa.

The 11th rudra, which is the lord of the 8lh from the Atmakaraka (AK),24 is called
Mahesvara. Mahesvara is responsible for separating the atma (soul) from the mana
(mind). Mahesvara therefore has direct control over the deliverance of the soul
from material existence. Further, in the Bhagavad-gita, Sri Krsna states that, "Of all
rudras, 1 am Sankara (Siva)."23 Sankara is Mahesvara, the ultimate form of Rudra
who takes charge of the atma at the time one leaves the material body. In Chapter
Three of this book, many details are analyzed with respect to the functions of
death and re-birth, which are specifically deputed to Lord Siva, the guna-avatara
for the mode of destruction or darkness. Specifically, re-birth is a function of Siva,
while death is a function of Rudra.

Rahu and Ketu are very specific in their functions as rudras. Rahu has the
responsibility of destroying the luminaries (as in eclipses), as well as the
dvadasadityah, which are the twelve signs. Ketu destroys the material creation
represented by the panca-tattva (which are related to the five planets Mars,
Mercury, Jupiter, Venus and Saturn), as well as the naksatras.

• Dvadasadityah or twelve adityas: The relation between life force and the twelve
adityas is easy to follow. "Twelve adityas (Sun's)" refers to the twelve solar signs of
the zodiac representing the twelve months. With reference to Jyotisa, a masa
(month) indicates the period between two consecutive conjunctions of the Sun
and the Moon. The average geocentric motion of the Sun in thirty days is thirty
zodiacal degrees, which defines the saura masa, or solar month. The entire gamut
of knowledge relating to material sustenance as well as ultimate liberation is a
function of these twelve adityas. By movement through the degrees of the zodiac
at a mean rate of one degree per day, the Sun completes an entire cycle of twelve
signs in one samvatsara, or solar year. The symbolic evolutionary process of life
force, or the soul, is thus intimately linked to the Sun, twelve zodiacal signs, 360
zodiacal degrees, and twelve adityas. Thus, the third principle of Jyotisa is that of
time and space, and which is based on the dvadasadityah.

23
Srimad-Bhagavatam 4.24.17-18. The names of the eleven mdras are: Raivata, Aja, Bhava, Bhima,
Vama, Ugra, Vrsakapi, AJaikapat, Ahirbradhna, Bahurupa and Mahan
^ The Atmakaraka is the planet highest in degrees in its sign. See Chapter Two of this book lar many
details regarding the interpretation of the AK and its role in Jyotisa.
23
Bliagavod-gita 10.23.
16 3> The Spiritual Dimensions of Vedic Astrology

• Indra and Prajapati; Indra rules the region of the upper planetary systems called
svarga-Ioka. He is the king of the devas, in the same way that the Atmakaraka (as
explained in Chapter Two), is the king of the horoscope. Indras position or throne
is at the meridian (10,h house cusp) or midheaven. Indra, deputed by Narayana,
thus maintains and protects the universe. His function is to control the senses and
the workings of the brain, as well as the intelligence of all creation.

Prajapati refers to the father or progenitor of all living beings. There are numerous
prajapatis. the ultimate form of whom is Brahma. Given the duty of creation,
prajapati Brahma sits at the lagna, or ascendant of the horoscope. Yajna is the
worship or praise of Prajapati, the progenitor. Thus the lagna or ascendant
represents the seat of Prajapati, the progenitor. This is the fourth principle of
Jyotisa.

Summarizing the Links to Jyotisa

Summarily, Jyotisa links to the above principles of astau vasavah (eight vasus), ekadasa
rudra (eleven rudras), dvadasadityah, (twelve adityas), Indra and Prajapati in two
categories: (1) Phalita Jyotisa (sustenance and results of kannas); and (2) Ayur Jyotisa
(longevity determination).

Phalita Jyotisa

Phalita Jyotisa is divided into two sub-sections:

(a) Astau vasavah (eight vasus), and Indra, which are associated with the
knowledge of the origins of the soul, his spiritual existence both within and
outside of the material existence, and his deliverance from the cycles of births
and deaths Since Indra is the king of the universe, he is likened to the
Atmakaraka planet astrologically. The Atmakaraka is responsible for
intelligence and knowledge relating to the soul's existence within matter.

(b) Dvadasaditydh (twelve adityas) and all other devas. This second sub-section
involves the study of the field of activities, the body and karma where the
soul's maintenance and survival are concerned. The symbolic evolution of life
force rests in the Sun's movement through the twelve signs of the zodiac, thus
making the twelve adityas relevant to the study of time and space.
 The Foundations of Spirituality in Jyotisa 3? 17

Ayur Jyotisa

Ayur Jyotisa involves the eleven rudras including Mahesvara, and has to do with the
longevity of the material form, and the return of the soul to his Creator, or God
respectively. Prajapati Brahma is vitally linked to this category, as creation and
destruction are polar opposites of the same principle. Ayur Jyotisa thus involves the
creation of Brahma, and then separation of the soul from the body and mind through
Rudra. The deliverance of the soul from the sphere of the mind (manas) is controlled
by Mahesvara.

This book concentrates on the first category (Phalita) and sub-sections, while
touching on the second category (Ayur) briefly in some places.

Sign Types, Naksatras, Karakas and Progressions

Following these principles, Visnu, Brahma and Siva, can be seen as underlying
components to some very foundational principles in Jyotisa.

Sign Types

• Cardinal signs, associated with the energy of creation and manifestation, are ruled
by Brahma;

• Dual signs, associated with the principle of sustenance, are ruled by Visnu
(Narayana); and

• Fixed signs, associated with the principles of destruction, are ruled by Siva.

Tattvas (Material Elements), Signs and Vamas (Vedic Social Orders)

The twelve signs of the zodiac are grouped into four categories, each associated with
one of four tattvas or material elements. These in turn, relate to the four social orders
of Vedic society, and finally Brahma, Visnu and Siva respectively. Their groupings
and categories are as follows:

Table 1.4; Groupings of Zodiacal Signs

Tattva (Element) Astrological Signs Varna (Social Order) Deity

Jala (water) Cancer, Scorpio, Pisces Brahmatia (priestly Visnu
class)
agni (fire) Aries, Leo, Sagittarius Ksatriya (royal class) Brahma
vayu (air) Gemini, Libra, Vaisya (mercantile Brahma and Siva
Aquarius class)
prithvi (earth) Taurus, Virgo, Sudra (laborer class) Siva
Capncom
18 3* The Spiritual Dimensions of Vedic Astrology

The fifth tattva, i.e., dkasa (ether), is all-pervasive, and thus is the binding force
joining together all the astrological signs, as well as social orders

Naksatras and their Relation to Three Gunas, and Brahma, Visnu and Siva

There are 27 naksatras or constellations which are divided into three groups of nine
each. These are categorized as follows; deva or godly, which are associated with Visnu;
rdksasa or destructive, which are associated with Siva; and manusya or human, which
are associated with Brahma. The following table shows their groupings and
categories.
Table 1.5: Categories of Naksatras

Naksatra Groups Guna (Quality) Ganam (Attribute) Deity

Asvini lo Asiesa (0' rajas (passion) manusya (human) Brahma
Aries to 29':59' Cancer)
Magha to Jyeshta (0' tamas (inertia or raksasa (demonic) Siva
Leo to 29':39' Scorpio) ignorance)
Mula to Revati (0s sattva (goodness) deva (godly) Visnu
Sagittarius to 29':39'
Pisces)

The logic behind the above breakdown of naksatras is as follows: Aries represents the
beginning of creation and naturally equates to Brahma, as this is chiefly his function
being connected to the rajo-guna (material mode of passion or creation). Following
birth, there must necessarily be death or destruction, as either end of the polarity is
dependent upon the other. As it is said in the Bhagavad-gild, "For whatever is born,
death is certain, and whatever has died, birth is certain."26 In Chapter Three Siva's
relevance to the 7th house according to the Vedic cosmology of astrological houses is
discussed. Siva, ruling death and the 7ltl house, falls within the second group of
naksatras shown above, and thus they are ascribed to the rdksasa, or demonic ganam,
which is about destruction of life force. Once the soul has undergone the anguish of
samsdra (repetitions of many births and deaths in this world), he then desires moksa,
or liberation, which is the function of Visnu. Note that the house of the guru and
dhanna. the 9th house, as well as of mofcsa, the 12th, fall within the zodiacal sphere of
the 3rd group of naksatras. These are of the deva-ganam, the quality of goodness or
sallva-guna.

Specific Classifications of Naksatras

The above serves as a general breakdown of naksatras and their alignment with gunas
(qualities), ganam (attributes) and their relevance to the deities of creation, sustenance
and annihilation, i.e., Brahma, Visnu and Siva respectively. There are some very
specific classifications of naksatras as well, which are shown in Table 1.6. The
important point made here, however, is that each of the naksatras resonates with the

24
Bhagavad-gita 2.21.
 The Foundaiions of Spirituality in Jyoti« 19

specific qualities, divisions of society and attributes which ultimately relate to the
above primal deities.

Table 1.6: Detailed Categories of Naksatras

Number Naksalra Virhsottari Guna Ganam Type

Dasa Lord
1 Asvin! Ketu tamas deva dharma
2 Bharani Venus rajas manuss'a artha
3 Krittika Sun rajas raksasa kama
4 Rohini Moon rajas manusva moksa
3 Mrgasirsa Mars tamas deva moksa
6 Ardra Rahu tamas manusya kama
7 Punarvasu Jupiter sattva deva artha
8 Fuss'a Saturn tamas deva dharma
9 Aslesa Mercurv sattva raksasa dharma
10 Vlagha Ketu tamas raksasa artha
II P. Phalgum Venus rajas manusya kama
12 U. Phalguni Sun ra|as manusya moksa
13 Hasta Moon rajas deva moksa
14 Citra Mars tamas raksasa kama
15 Svati Rahu tamas deva artha
16 Visakha Jupiter sattva raksasa dharma
17 Anuradha Satum tamas deva dharma
18 Jyestha Mercurv sattva raksasa artha
19 \lula Ketu tamas raksasa kama
20 Purvasadha Venus rajas manusya moksa
21 Uttarasadha Sun rajas manusya moksa
22 Sravana Moon rajas deva artha
23 Dhanistha Mars tamas raksasa kama
24 Satabhisa Rahu tamas raksasa dharma
25 Purvabhadra jupiter sattva manusva artha
26 Ultarabhadra Saturn tamas manusva kama
27 Revati Mercury sattva deva moksa

Karakas

There are three types of karakas or significators in Vedic astrology, and they too have
relevance to the primal principles of universal creation, sustenance and destruction, as
follows:

1, Brahma, creation. These are called Naiskargika karakas (universally

applicable);
2, Visnu, sustenance. These are the Chara karakas (variable or temporary);
3, Siva, destruction. These are called Sthira karakas (fixed).
20 3n The Spiritual Dimensions of Vcdic Astrology

Naiskargika Karakas

Since Brahma is in charge of creation, everything that exists, both moving and non-
moving, resides under his jurisdiction. The system of significators (karakas) which
assigns relations of the planets to all general areas of life is called Naiskargika. These
include the luminaries plus five planets, as well as Rahu and Ketu. Rahu and Ketu are
included within this scheme, as they respectively represent material desire as
prompted by the continuum of karma; and, ultimate freedom from desire, moksa, or
release from the repetitions of birth and deaths (samsdra). Such karakas indicate not
only desire and its emancipation, but persons or individuals in a person's life who
contribute to such purposes. In addition, they represent the physical, intellectual,
mental and emotional realities of the native's life as well. In other words, everything
that exists comes under the heading of naiskargika karakatwa, and is a manifestation
of the function of Brahma. Naiskargika karakas are thus nine in number:

1. Sun; dtma (soul or true self), satyam (seat of truth), ego and father, authority
2. Moon; manas (mind), perceptions, perceived identity and emotions; mother
3. Mars: palana-sakti (power of protection), courage and potency to rule and
maintain; self-determination, ambition, competition,activity; brothers, siblings
4. Mercury; dhi-sakti (intelligence), comprehension, articulation and
communication; uncles and relatives, both paternal and maternal
5. Jupiter: jndna-sakli (power of knowledge), guru, spirituality, sadhana (spiritual
practice) and self-realization; elder brother and elders in general
6. Venus: pleasure principle, love, sensuality, intuition and relationships; wife
7. Satum: position, achievement, sacrifice, austerity and renunciation; servants
or assistants.
8. Rahu: desire, compulsion and the necessity to bring incomplete karrna into
manifestation; grandfather
9. Ketu: moksa, the function of liberation from repetitions of births and deaths;
grandmother

Chara Karakas

Chara means "temporary or variable," and thus the chara karakas differ from one
chart to the next. Visnu, having relevance to the principle of sustenance or
maintenance, presides over the chara karakas. These karakas represent the persons in
the life of an individual who contribute to his support and sustenance, and include the
luminaries, five planets, plus Rahu. (In some cases, Rahu is excluded and seven chara
karakas are used instead. This is discussed shortly.) Ketu is excluded from the scheme
of -Ohara karakas, as he is without a body, and thus represents the path of the soul
toward moksa, or that which leads him outside his material existence. Many details
on the Chara karakas are given in Chapter Two, especially the Atmakaraka. The Chara
karakas include the following, in order of highest to lowest zodiacal degrees attained
 The Foundations of Spirituality injyotisa 3^ 21

by the planets. Maharshi Jaimini, it) his Upadesa Sutras, lists eight chara karakas as
follows:2'

Table 1.7: Chara Karakas

ms^mammmmmmEmsssammsssmm
1 , planet with highest longitude trrespecnve of Atmakaraka (AK) self, king
i siSns ,
2 ; planet with 2" highest longitude Amatyakaraka fAmK) aide, minister
; l planet with 3rd highest longitude Bhratrkaraka (BK) brother, guru
; 4 planet with A" Matrkaraka (MK) mother
| 5 j planet with 5th highest longitude Pitrkaraka (PiK) father
I 6 : planet with A11 highesi Innaitude Putrakaraka (PK) children
I 7 i planet with T11 highest longitude Tnatikaraka (GK1 relatives
| g ' planet with S:h highest longitude ; Darakaraka (DK) i spouse
j 9 For the purpose of assigning his position within the hierarchy of chara karakas, the longitude •f ;
Rahu is reckoned from the end of the sign (i.e., 30° - Rahu's longitude = the recalculated degree for i
Rahu.)

Significance of the Atmakaraka (AK)

Of these chara karakas, the Atmakaraka especially carries greatest importance

throughout this book, due to its prevalence over the spiritual evolution of the native.
The AK has a preeminent position like a king, in that he agrees with or sustains the
activities or purposes of all other karakas. The results of raja-yogas or other beneficial
combinations in the chart are largely dependent on the disposition of the AK to
energize such combinations. For example, if the AK endorses or encourages a
particular result in the chart, then the adverse or damaging effects of malefics toward
those purposes are not pronounced. Similarly, if other planets indicate favorable
results, yet the AK is not so favorable for those intended purposes, then negative
results supercede, while positive results escape the native. Further details regarding
the AK are given in Chapter Two.

The Bhratrkaraka (BK) has further relevance to our studies of spirituality injyotisa, in
that it can also be considered indicative of the guru. The BK is the planet third highest
in degrees in its sign. This establishes the link to one of three rsis (great gurus) who
rule each of the three divisions of the Drekkana (D-3) chart. (Please see Chapter
Three for details on drekkanas and their ruling deities). The guru gives knowledge and
guidance and is conceptually related to elder "co-born" in the sense that the elder
brother (whose naiskargika karaka is Jupiter) gives protection, instruction or
guidance. These themes are all applicable to the Drekkana, or third division, as well as
the planet third highest in degrees serving as the BK. We also find in our studies of
various charts, that the BK is an important significator of the guru. We also learn that

"MJL/S 1.2.12-18.
22 3» The Spiritual Dimensions of Vedic Astrology

the BK is the Guru-devata or protector, and from his vantage point in the Navamsa
chart we can find the times when knowledge and Vedic teachings come to the native.

Similarly, the mutual conjunctions and rasi drsti of various karakas, such as the AK
plus AmK. or AK plus PiK, form a set of Rdja-sambandha-yogas, the interpretations of
which are important to bear in mind in the assessment of the spiritual potentials in
the horoscope. Details on such yogas are presented in later chapters.

Seven and Eight Chara Karaka Schemes

In his BPHS 34.1-2, Parasara states as follows

athd'ham sampravaksyami grahanatmadikaraknn I

saptaravyadisanyantan rahvantan vd'stasankhyakdn II II
amsaih samaugnahau dvau cedrdhvantan cintayet tada I
saptaiva karakanevarii kecidastau pracaksate 1121

In this verse, Maharsi Parasara speaks of two chara karaka schemes28 involving (1)
seven planets from Sun to Saturn and (2) eight planets including Rahu. However, he
acknowledges a view that in the seven planet chara karaka scheme, when the degrees
(amsa) of two planets are the same, then Rahu is also considered as a chara karaka. In
the eight planet scheme, Rahu is always considered.

From this, we can conclude the following:

1. There are two chara karaka schemes, the (1) seven and (2) eight planet
schemes.
2. The seven chara karaka scheme uses the seven planets from Sun to Saturn and
when the longitude (amsa means degrees only and does not specifically include
minutes and seconds of arc) of two planets is the same, then Rahu is also
considered.
3. The eight chara karaka scheme uses the eight planets from Sun to Rahu.
4. Ketu is completely excluded from both schemes.

Differences Between Seven and Eight Chara Karaka Schemes

In his jdtaka Tattva 1.66. Mahadeva makes the following assertions;

s :
•-c£-ii*r 3tU. TiltpKTrj. ■ I
sarvagrahebhvo'dhikdmsd"tmakarakastatah kramena nyundmsd

28
MJUS 1.1.10,
 The Foundations oi Spirituality in Jyotisa 3) 23

amatyabhratrmatrjntrjmtrajnatidarakarakah I

Translation: Among the planets, the one that has advanced the highest longitude (in a
sign) is the (1) Atmakaraka. In the order of decreasing longitude, the other karakas
are (2) Amatyakaraka (3) Bhratrkaraka, (4) Matrkaraka, (5) Pitrkaraka, (6)
Putrakaraka, (7) Jnatikaraka and (8) Darakaraka.

The hook Jalaka Tattva specifically addresses the horoscopes of living beings, as the
word jataha refers to organic births. Thus it is evident that the eight-planet chara
karaka scheme is used for the charts of all such living beings, more importantly those
of humans. The inclusion of Rahu as a karaka in this scheme is significant, as Rahu
chiefly represents the underpinnings of desire, and it is desire only that perpetuates
the repetitions of births and deaths. The inclination to pursue that which had been
pursued in prior lifetimes is evident through the perpetual retrogression of Rahu.

Parasara recommends the use of eight chara karakas for jataka or human births. This
may be inferred from the following statements in his Horci Sasira re;
"rajayogadhydyah" (chapter on raja-yogas), 41.4:

II V II
dtmakdrakaputmbhydm yogamekam prakalpayet I
tanupancamanathabhyam tathaiva dvijasattama 11 411

In these verses it is stated that the association of (1) the AK and the PK and (2) lagna
and fifth house lords cause two kinds of raja-yoga. Earlier, Parasara had stated that
the basic difference between the seven and eight planet chara karaka scheme is that in
the former, the Putrakaraka (PK) is merged into the Matrkaraka (MK). Thus, the
seven chara karaka scheme does not have a Putrakaraka (PK). In verse 4I.42<), Parasara
teaches that a rdja-yoga is formed by the conjunction or mutual aspect between the
AK and the PK. It is evident that Parasara is also advising the use of the eight chara
karaka scheme for this purpose as only according to such an approach does a PK exist
which is a pre-requisite for the generation of the rdja-yoga.

Seven Chara Karakas

Parasara also mentions a seven chara karaka scheme in the BPHS 34.16, as follows:

mStrkdrakameva'nye vadanti sutakSrakam i

M
BPHS 39,4,
24 3? The Spiritual Dimensions ol Vedic Astrology

"In the opinion of others (or in another viewpoint [anye]), the PK is merged into the
MK, i.e., there are only seven Chara Karakas where the PK is explicitly excluded. The
seven Chara Karakas are (1) Atmakaraka (2) Amatyakaraka, (3) Bhratrkaraka, (4)
Matrkaraka, (5) Pitrkaraka, (6) Jnatikaraka, and (7) Barakaraka. In this connection,
Maharsi jaimini has a similar opinion.30

Several conclusions arise out of these statements, the most important of which are as
follows:

• The specific exclusion of the PK, according to this scheme, indicates that this
system (the seven chara karaka scheme) is not intended for jataka or the charts of
human beings. It is used for charts of inanimate entities, such as institutions,
corporations, events or other such horoscopes for which muhurta is necessary.

• The practice of some modern astrologers of merging the PiK with the BK for use
with a seven karaka system, while keeping the PK, has no basis in classical jyotisa
scriptures, nor is it followed by authorities on Jyotisa either. The idea of a son or
daughter (PK) without a father (PiK), is not only ludicrous, but is also not
supported in classical literatures.

• If, as mentioned by Parasara, the MK is merged with the PK, then the concept of
jataka does not arise, as gestation and birth of a child cannot occur without the
mother. Thus in jataka horoscopes, there is need for a PK, whereas, in the charts
of a non-living creation, the PK is not necessary. When the seven karaka scheme
is understood in this way, then its use becomes highly valuable in consideration of
the charts for which it is intended, i.e., non-living entities.

Thus, both schemes are relevant to Jyotisa. The seven-planet chara karaka scheme
(without Rahu) is to be used for the non-living creation, whereas the eight-planet
chara karaka scheme that includes Rahu (planet of desire and re-birth) is to be used
for all living beings. In this work many chart illustrations using the eight-planet chara
karaka scheme are given, as the focus herein is on the spiritual evolution and timing
of spiritual events in the lives of humans. In a future publication, example charts of
the seven-planet or non-organic chara karaka scheme shall be presented.

Sthira Karakas — Atma-saptama (7) and Atma-astama (8)

Atma-saptama means "being one's self the seventh" and refers to the seven sthira
karakas which represent the physical body/This can also refer to the seven-planet
chara karaka scheme applicable to the inanimate world, as discussed above. Literally,
Atma-astama means "being one's self the eighth" and refers to the eight-planet chara
karaka scheme applicable to all living beings.

30
M;US I.I.19.
 The Foundations of Spirituality injyotisa 3n 25

Sthira or fixed karakas thus relate .to the functions of Siva (Rudra, i.e., death or
destruction) and are useful in timing the deaths of relatives or other persons in a
native's life. There are seven sthira karakas, including the luminaries plus five planets,
excluding Rahu and Ketu. The nodes are excluded, as they do not have physical
bodies, and thus cannot be considered physical entities whose longevity may be
determined through the horoscope. For the purposes of longevity studies, Jaimini has
given a number of Ayur dasas, the most important of which are Sthira dasa, Sula dasa
and Nirvana sula dasa, all of which have fixed lengths of operation, and thus have
significant relevance to the theme of sthira karakas.

Further, the principle of the 7th house, and seven sthira karakas as applicable to death,
is symbolized by the Suns setting over the western horizon (7th house). Following
death, there is immediate re-birth, and thus there are seven mothers mentioned in
Vedic literatures,31 as well as seven rasas or "tastes," which are the root constituents
of all material forms. Each of these msas rules each of the seven divisions of the
Saptamsa (D-7) chart, which describes the natives procreative ability, as well as the
tastes or pleasures enjoyed by the mother. In this way, death comes through the
principle of seven, as does re-birth, both of which are relegated to Siva. More on these
subjects are covered in Chapter Three.

The sthira karakas are as follows according to Jaimini Sutram32:

1. Sun and Venus: father (whichever one is stronger)

2. Moon and Mars: mother (whichever one is stronger)
3. Mercury: maternal aunts, uncles and maternal relatives;
4. Venus: wile (for a male chart), father and mother-in-laws, as well as maternal
grandparents
5. Mars: younger brothers and sisters, sister-in-law and mother
6. Jupiter; paternal grandparents, husband (for a female chart) and children
7. Satum: prosperity/evils to elder brothers and other elders

These are illustrated for easier reference in Table 1.8 as follows:

Table 1.8: Sthira Karakas

Sun Moon Mars Mercury Jupiter Venus Satum

Father Mother Mother, Uncle Grandfather; Father, sister. Elder
Younger Children; Husband Daughter, wife Brother,
Brother (female chart) (male chart) other Elders

31
The seven mothers are: one's biological mother, the wife of the guru, the wife of a hrahnmna
(spiritual teacher), the wife of the king, the cow, the nurse and the Earth.
32
M/US 1.20-24.
26 3> The Spiritual Dimensions of Vedic Astrology

Visnu, Brahma and Siva and Da^a Progressions

The various rasi dasas taught by Parasara and Jaimini33 repeal the themes of sattva,
rajas and tarn as and their respective deities: Visnu, Brahma and Siva.

Narayana Dasa

In the Narayana dasa system34 (also called Padakrama dasa), three separate
progressions are given depending on the nature of the sign rising in the chart.
Beginning with the ascendant (or the stronger between the l1"1 and 7'1' houses), there
are three separate progressions according to this system:

• For dual signs rising (Ge, Vi, Sg, Pi), the first dasa is followed by that of the 5th
sign, then the 9"; then the 10lh sign starts the next set, with the dasas moving to
the 5th and Q'1' sign from there, etc. So the theme of the Visnu progressions,
relating to the primal principle of sustenance, or those starling with dual signs
rising, resonate with the three dharma houses, 1st, 5th and 9th.

• The primal principle of action and creation 1 Brahma] is appropriate to the cardinal
signs (Ar, Cn, Li, Cp). Thus with cardinal signs rising in the chart, the
progressions move to the next sign and follow one after the other, similar to Chara
dasa.

• The theme of destruction belongs to Siva, and thus Narayana dasa calculated from
fixed signs rising (Ta, Le, Sc, Aq), go to each sign in the 6th from the previous one,
since themes surrounding limitation, hardship, obstruction and eventual
annihilation come through the 6'h house in astrology.

The above three classifications of dasa progressions, are separately mentioned in the
Jaimini Sutram as well as BPHS as follows: Trikona da^a, Chara da^a and Brahma
da^a respectively, although their calculation modalities are slightly different. The
point is, however, that creation through Brahma, sustenance through Visnu and
destruction through Siva, are the underlying principles of many progression methods
in Jyolisa. There are various sub-sections of dasas in each category as well, which are
not discussed here.

Kendradi Rasi Da^as

There are also different types of Kendradi dasas taught by Parasara and Jaimini. They
represent the progression of the kendras (angles) to various points in lime in the
33
BPHS 48.155-189, MJUS 2.3-4
31
For lucid details on the principle, calculation, and intetpreialion of Narayana dasa, see the book
Vdrdycma Ddsd by Sanjay Rath (2001) Sagar Publications, New Delhi.
 The Foundations of Spirituality injyotisa 3? 27

native's life. While Narayana dasas .represents three different progressions based on
the three sign types or modalities, Kendradi dasas represent a progression of the
kendras (angles) through each of three cardinal, fixed and dual houses.

Lagna Kendradi Rasi da&i (fructification of raja-yogas): Lagna Kendradi Rasi dasa
involves the progression of kendra houses starting from the lagna (regardless of what
sign type is rising in the chart). According to this system, there are four cardinal or
moveable [kendra] houses (1, 4, 7 and 10) in the first set of Kendradi Rasi dasas,
starting from the lagna; then the next set of kendras, relating to the four succedent
houses (fixed or panapara houses, 2, 5, 8 and 11) follows; and finally, the last set of
kendras beginning with the succedent or apoklima houses (3, 6, 9 and 12), complete
the dasas. Since each of kendra, panapara and apoklima houses respectively represent
Brahma, Siva and Visnu, the root principles of creation, destruction and sustenance
are represented by these rasi dasas as well.

Other types of Kendradi dasas are as follows:

Sudafia or Rasi dafia; In Sudasa, the kendra sequence of dasas begins from the sign
and house of the Sri lagna (SL), which is a sign ascribed to Laksmi-devi, the consort of
Visnu. This particular variety of kendradi dasas times the periods of prosperity or
other forms of wealth in the native's life 33

Atmakaraka Kendradi Rasi Dafia: In this dasa system, the kendra dasas begin from
the sign/house of the AK planet. This specifically predicts the points in time when the
soul's desire to achieve self awareness becomes the strongest. This is different from
the Drig dasa, which is covered in detail in the second half of this book in Chapters
Six through Nine. Drig dasa times the periods when divine will intervenes in the
native's life and bestows the blessings of spiritual awakening. The AK Kendradi Rasi
dasa, however, indicates the points in time at which the will or self-determination of
the soul becomes very strong in the search for truth or enlightenment, if the periods
of Drig dasa and AK Kendradi Rasi dasas overlap at the same point in the native's life,
then very significant spiritual events may occur.

A full discussion of the above-mentioned dasa systems is beyond the scope of this
book. However, in a sequel to this publication, the author intends to present the
calculation and interpretation of the AK Kendradi Rasi dasa as an adjunct to Drig
dasa. These two dasa systems are especially significant in timing the periods of
spirituality in life.

35
For details on SudaSa, Atmakaraka and Lagna Kendradi Rasi da^as, see the following book; Vedic
Astrology - An Integrated Approach by P.V.R. Narasimha Rao (2001) Sagar Publications. New Delhi.
28 3> The Spiritual Dimensions ofVedic Astrology

Visnu, Brahma, Siva and Divisional charts

Further to these principles, the Rasi (D-l), Navamsa (D-9) and Drekkana (D-3) charts
are the three most important divisional charts. Parasara explains that the drekkanas
(ten degree divisions of a sign) are ruled by Deva-rsi Narada (representing Brahma
and the rajo-guna, the material mode of passion), Maha-rsi Agastya (representing
Visnu and sattva-guna, the material mode of goodness) and Brahma-rsi Durvasa
(representing Siva and tamo-guna, the material mode of ignorance or inertia) for dual,
fixed and movable drekkanas respectively.

Similarly fixed, dual and movable navamsas (3*20' divisions of a sign) are presided
over by Siva, Visnu and Brahma respectively For example, if a planet is placed in
Pisces in both Rasi and Navamsa, it is stated to be vargottama (i.e., having acquired
the strongest division of the sign). This placement connects the sattva-guna relating to
the dual sign of Pisces, to Sri Visnu, Who is the presiding Deity of the dual signs in
the Navamsa (D-9) chart. The dasa system used for examining the times of meeting
one's guru, the acquisition of mantra, dlksa (initiation), renunciation, and a host of
other significant events in the spiritual life of the native is the Drig dasa. Details
regarding its calculation and usage are given in Chapter Six of this book, with several
examples in Chapters 7-9.

So, given that the foundations of Vedic scripture underscore Narayana or the Supreme
Beings existence in everything, we have a solid platform upon which to understand
the analytical and predictive systems of Jyotisa. In essence, the relations between
many important Parasari systems that are explored in this book are based upon
ancient Vedic scriptural knowledge.

OM TAT SAT :
 CHAPTER TWO

ESSENTIAL INTERPRETIVE PRINCIPLES

namas te vasudevaya
namah sankarsanaya ca
p rady u mndy dmru dd hay a
tubhyaii) bhagavate namah

"I offer my respectful obeisances to the Supreme Personality of Godhead, expanded as

Vasudeva, Sarikarsana, Pradyumna and Aniruddha."' - Srltnad-Bhagavatatn 11.5.29.

The Importance of the Chara Atmakaraka

In Vedic scriptures, especially the Rhagavad-gita,1 the distinctions between Isvara (the
Supreme Controller), purusa (the living being or jlvatma) and prakriti (material
nature) are given The term at ma (soul or consciousness) is also given therein, yet the
Gita defines five different at mas: the soul, the intelligence, the mind, the physical
body and senses, and ParamatniS (the in-dwelling form of Visnu, Who is the knower
of all souls and their various incarnations in physical form). The dttna, as the soul,
however, within the circumstances of material nature, and as directed or guided by the
Supersoul (Pararmtnw), is important to study within the context of spirituality in
Jyotish.

In Vedic astrology, two planets emerge preeminently as emissaries for the soul's
{a Una's) purpose of incarnation. These are the Naiskargika karaka for the a Una. the
Sun, and the variable Chara Atmakaraka or AK. (See Chapter One for details on the
three types of karakas and their significance.) The Chara Atmakaraka is rich in its
specific determination to show the unique spiritual path of the native, given that it is
different from one chart to another, and thus the nature of the AK has a variety of
meanings. The particular position in Rasi (D-l) and Navamsa (D-9) charts), as well as
yogas with other karakas, define (a) the accumulated results of sukriti (prior life
auspicious kannas): (b) which particular path the soul wishes to follow to further
evolution; (c) which deities and thus spiritual disciplines the native is inclined to
accordingly in order to achieve realization; and (d) what inherent lessons there are
accompanying the soul's incarnation which must be learned in order to advance
spiritually.

' Bhagavad-gita 13.1-5.

30 3) The Spiritual Dimensions of Vedic Astrology

In the BPHS there are many descriptions of the Atmakaraka in different positions and
horoscopic circumstances. There are too many details to go over within the context of
this book, yet the following serves as a guide in order to understand the importance
and application of the Atmakaraka:

Atmakaraka; Definition and Importance

Maharsi Parasara makes the following statements regarding the Atmakaraka:

• "Among the planets from the Sun, etc., whichever has traversed the maximum
number of degrees in a particular rasi, is called the Atmakaraka. If the degrees are
identical, then the one with more minutes of arc qualifies as Atmakaraka, and if
the minutes are also identical, then the one with higher seconds of arc becomes
the Atmakaraka. In that case, these three are called Anthya Karaka, Madhya
Karaka and Upakheta." (In other words, Anthya, Madhya and Upakheta refer to
the planet qualifying for Atmakaraka in order of degrees, minutes and seconds of
arc. Naturally, few charts define the Atmakaraka according to Upadkheta
qualifications.)

• "O Brahmin, as the minister cannot go against the king, the other karakas, the 5th
karaka (Pitrikaraka), Amatyakaraka, etc., cannot predominate over Atmakaraka in
the affairs of the native. If the Atmakaraka is adverse, then other karakas cannot
give their benefic effects (fully). Similarly, if Atmakaraka is favorable, then other
karakas cannot predominate with their malefic influences."2

• Given its perpetual retrogression, the degrees of Rahu are measured from the end
of its sign (subtract Rahu degrees from 30) in order to establish its position within
the hierarchy of Chara karakas.

We can conclude from these statements that the strengths or effects of other karakas
do not mature or reach the desired goal if the Atmakaraka (AK) does not reinforce or
support those purposes. Similarly, if the AK (and thus the soul) wishes to accomplish
some purpose, then that is accomplished regardless of what other contributing factors
are weak or afflicted. Thus, for the purpose of analyzing the soul's ability to achieve
self-illumination, the AK and the positions and strengths that it achieves in the
horoscope need to be analyzed The sign and Navamsa (D-9) occupied by the AK give
directives as to the desire of the alma, whereas the nature of the AK itself gives key
information about the soul itself (as it exists within material nature) including its
spiritual development.

2
BPHS 32,3-12.
 Essential Interpretive Principles 3" 31

Strengths of Planets Relative to the Atmakaraka

• The Atmakaraka fully supports karakas that are in kendra (lsl, 4th, 7lh and 10th)
house relationship to him, thus making such planets strong. Planets in panapara
houses (2nd, 5th, 8lh and 1 llh) from the AK are weaker, while those in apoklima
houses (3rd, G'11, 9th and ll'11) are the weakest.

• Signs and planets aspected by or conjoined the AK [rasi drsti, or sign aspects! have
the direct reinforcement of the "king" (the native himself), and thus they are the
strongest. Such signs and planets represent the known or external wishes of the
native.

• The signs or planets aspected by the AK by full, 3/4, Vi or aspects (graha drsti)
show the desires of the atma and the extent to which the native pursues such
desires. These represent the hidden or internal wishes of the native.

Dasa Periods of the Atmakaraka

In the natural zodiac, Mars rules the lagna and the S'11, thus making the Naiskargika
Atmakaraka Sun representative of these houses as well Intelligence and self-
awareness follow from the lagna, whereas the accumulated results of sins (vikannas)
from prior lifetimes are associated with the 8lh house. The Chara Atmakaraka
therefore has relevance to the Tst and 8th houses of the horoscope. As a result, the
Vimsottari dasa period of the AK invariably brings suffering, as it indicates the nija
dosa or accumulated sins from the past incarnations. This is especially true if the AK
is a natural malefic. This is because sufferings are perceived through the mind, and the
progression of the mental experience of life (pain and pleasure) can be mapped
through the Vimsottari dasa. This is due to the Moon's naksatra being the starting
point for Vimsottari dasas.

Such suffering is meant to cleanse the atma of karmic obstructions, thus paving the
way for the possibilities of greater spiritual awareness. (The AKs karakatva of the first
house comes into play here.) Being relevant to the mana (mind) of the native, the
Vimsottari dasa of the AK brings the greatest opportunities for learning to the native,
yet not without first purging the results of past sms.

Great achievements are made during the Narayana dasa as well as the Drig dasa of the
sign occupied by the Atmakaraka or signs aspecting it If the lagna lord aspects or
conjoins the AK, then the Narayana dasa of the AK can prove to be greatly beneficial
for the spirituality of the native. (This also depends on other factors present in the
chart which attest to the native's spirituality.)
32 The Spiritual Dimensions of Vtdic Astrology

Exaltation and Debilitation According to Jaimini

In his Upadeia Sutras, Maharshi Jaimini makes the following assertion:

tasmxn uche niche vd srlmantah3

This means that both exalted (uccha) as well as debilitated (nica) planets make the
native prosperous or abundant (srlmantah). While this reference was made with
reference to the Sri lagna (SL) or the ascendant of Srlmati Laksmi-devi, whose
blessings bring prosperity to the native, we can also apply the same logic to the
Atmakaraka. Thus, if the significator of the atma (soul) is very powerful, then
certainly the native strives for the attainment of self-realization and God-realization,
even though they may assume a role and position akin to a king in this world.
Similarly, if the AK is debilitated, then various awkward or challenging life
circumstances incline the native to become disillusioned with the allurements of mdyd
or material illusion, and thus the native comes to pursue the path of self-realization
and God-realization. In the latter circumstances, the AKs nica status is cancelled,
while its position and yogas with other planets show the continuum of spiritual
progress spanning many lifetimes.

Other Considerations Concerning Exaltation or Debilitation of Planets

Exalted planets carry the energy and disposition of purusa or the masculine energy
which dominates and controls. Bebilitated planets, on the other hand, carry the
energy and nature of prakriti or the feminine energy which provides, heals and
subordinates to others with gentleness and humility. In terms of material purposes,
exaltation is, needless to say, preferred to debilitation, as one needs to assert the will
or ego with power or authority in order to be materially successful. In this way,
exalted planets are associated with ahankdra or false ego, whereas debilitated planets,
by necessity, eliminate ahankdra if such a person possesses the disposition of
rendering service and humbly submitting to a guru. Spiritually speaking, therefore, it
is an advantage to be humble and submissive rather than dominating and controlling,
and thus debilitated planets are an advantage to the spiritualist, whereas exalted
planets can be detrimental to ones path.

These, however, are only general principles. If in the chart of a spiritualist, an exalted
planet rules the 5th or 9,h houses, then it indicates a very strong dharma or spiritual
achievement. In addition, if an exalted planet rules the 10th house, then such a
spiritualist might be very effective in the matter of promoting a religious cause; or, if
the lord of the 12lh house is exalted, then the native may be ready to attain moksa. So,
whether or not exaltation of planets suggests ahankdra or dharma has to be judged
within the context of the horoscope in its entirely.

3
MJUS 2.4.28.
 Essential Interpretive Principles 3> 33

Distinctions of Atmakaraka: Debilitation, etc.

Natural Malefics as Atmakaraka

• If the Atmakaraka is a natural malefic, then it indicates a higher degree of spiritual

advancement than if a natural benefic is the Atmakaraka. This is because natural
malefics (particularly Rahu, Mars and Saturn) preside over the tamo-guna or
material quality of darkness, and thus by nature, carry the results of dushrti or base
activity from the prior lifetimes. If any of these become the Atmakaraka, then it
signifies that the soul has passed through many stages of purificatory spiritual
activity in the prior lifetimes. These include sadhana (spiritual practice), tapasya
(austerity), devotional ritual, seva or service to the gum, etc.

• Whether it is a natural benefic or malefic, powerful results for spiritual evolution

of the soul occur if the Atmakaraka is exalted, in its own sign, forms raja-yoga or
other powerful yogas with other planets, or if it is in a strong house position in the
Rasi (D-l), Navamsa (D-9), Dasamsa (D-10) or Vimsamsa (D-20) charts. Raja-
yogas become more powerful and significant if the AK is one of the participants in
the yoga or if such yogakarakas are in kendra to the AK.

The Atmakaraka in Debilitation

In studying the charts of advanced spiritualists, it is often found that either the
Atmakaraka or key planets related to it are debilitated in the Vimsamsa (D-20) chart.4
It has also been found that during the Drig dasa or Narayana dasa, which indicate the
spiritual events in the life of the native, planets ruling the dasa or occupying the Paka
lagna (PL) are also debilitated. (More details on this phenomenon are covered later.)
In order to understand this better, the word nica (debilitation) is more appropriate.
Nica basically means "humble." Those planets which are materially weak, or the
significations of which the native may have challenges expressing in the material
environment, may indicate a particularly spiritual nature in the native. Thus, when
the Atmakaraka is debilitated, then the native may not look for material opulence,
distinction or achievement. Great gurus and spiritual teachers define these as kanaka
(wealth or gold), kiminl (lust or excess desire for sense gratification) and pratisthd
(position, power and influence).3

Apart from general debilitation, the Atmakaraka must be strong in the Navamsa (D-9)
in order that the dhanna of the native thrives and remains strong. If the AK is
similarly strong in the Sasthyamsa (D-60) chart, then in the current lifetime the native
continues on a path of strong dharma followed in the prior incarnations.

4
In Chapter Five of this book, there arc various references to debilitated planets in the Vimsamsa chart
(D-20). If the Atmakaraka is debilitated in the D-20 chart, then various significant observations can be
made with reference to the native's spiritual life. More on this subject is in Chapter Five.
5
Srila Sridhara Goswami in Sri Guru and His Grace.
34 Sp The Spiritual Dimensions of Vedic Astrology

Cancellation of the Atmakaraka in Debilitation

If the Atmakaraka's debilitation is cancelled, then the native is meek and humble and
does not pursue the three categories of material gratification (wealth, lust or power).
Yet, he may still carry the paraphernalia or image of being someone great. It is
important to keep in mind here, that if the Atmakaraka is in great strength, such as in
exaltation or in strong varga positions or yogas, then the person moves through the
world as if a king. These facts, however, may or may not indicate that the native is
particularly spiritually advanced, The genuine attitude or mood of the true
spiritualist, however, is one of meekness and humility, even if they happen to carry
the paraphernalia, following or influence of a king. However, if the AK is strong and
well-placed with reference to the Karakamsa lagna (KL), then the determination of the
soul to achieve spiritual realization is pronounced,

The Atmakaraka under Affliction from Malefics

If the Atmakaraka is afflicted, then there is a mischievous aspect or part of the

individual's nature, yet this becomes purified in time. Due to the wrong use of free-
will and the pursuit of licentious purposes, the soul suffers greatly, resulting in the
native's transformation and purification. Due to the determination of the dtma and
the blessings of the soul's guide or Ista-devata (described in this chapter) the spiritual
advancement of the soul occurs in the current lifetime. Various types of suffering
confront the native throughout the course of a lifetime as part of karmic correction or
the purificatory process. Sometimes the Paramcitma (in-dwelling Supersoul) tricks the
native in ways such that the native abandons the self-dastructive path and comes to
the proper path of purity ultimately.

The Afflicted Atmakaraka's Expression

As mentioned above, the afflicted Atmakaraka brings forth particular sufferings during
the Vimsottari dasa or dasas of planets associating with or aspecting the AK.
However, the Drig or Narayana dasa of the AK brings great achievements in the areas
of spirituality and mundane achievement as well.

In this connection, there is an instructive story from the Ramctyana regarding Valmiki
muni, the scribe who wrote the biography of the incarnation of Lord Sri Ramacandra.
Valmiki was a thief and a murderer assigned the duty of writing about the incarnation
of Dharma, Lord Sri Ramacandra, in the treta-yuga. How could this happen? He was
visited by the great sage Narada Muni, who asked him to chant or recite the name of
Rama, Valmiki refused, saying that he had no interest in chanting the names of God.
So then Narada Rsi said, "Well, if you are intent upon your own destruction and
repetitions of births and deaths in this world, then chant 'mara' (death) instead.'' So
he agreed. Naturally, reciting "mara" consecutively becomes "Rama" phonetically.
Chanting the name of Rama in this way, he eventually became purified enough to
write the biography of the transcendental pastimes of Sri Ramacandra. So, even a
 Essential Interpretive Principles 3^ 35

dangerous positioning of the AK in the chart brings the soul to a higher status, yet not
without sufferings of various sorts, followed by specific divine blessings. The timing
for these is examined in our studies of Drig dasa.

The Atmakaraka in Bhava-sandhi or Rasi-sandhi

Oftentimes the Atmakaraka occupies the latest degree of its sign, since, by definition,
the AK is the planet highest in order of zodiacal degrees of all the planets. Everywhere
in literature on Jyotisa the position of a planet between two signs or between two
bhavas6 is said to be weak. Such positions lower its score in total shad-balas or
strength according to the six-fold criteria. There are, however, physical and non-
physical levels upon which we can view the effects of these planetary positions. If the
AK is in bhava-sandhi or rasi-sandhi, then the physical affairs of the houses which
they rule are weakened. However, this does not weaken the extra-physical or higher-
dimensional (spiritual) purpose of the soul whose path is indicated by the AK. Suffice
it to say, the AK is always strong to inspire and initiate the spiritual evolution of the
native. A planet is said to be weak in zodiacal positions such as bhava-sandhi, rasi-
sandhi or mrita/bala avastha.' If the AK is in such positions, then challenges in some
area of the native's physical life follow. Those challenges inadvertently serve to
promote advancement above and beyond the material plane of existence.

• If the Atmakaraka planet is in the last degree and minutes of a sign, then it is said
that the soul is in transition, i.e., progressing toward a higher or lower plane of
existence in the future lifetimes.8

The Retrogression (Vakra) or Combustion (Vikala) of the Atmakaraka Planet

Retrogression, or the apparent backward motion of a planet, occurs when planets are
closest to the Earth in the course of their orbital paths. Naturally, this exists for
planets outside the Earth s orbital path, when they are either in or close to the
opposition of the Sun. When the Atmakaraka is retrograde, it indicates a strong desire
to manifest some particular kind of destiny in the current lifetime. This fact is evident,
6
A bhava or house cusp is defined as fifteen degrees on either side of the ascendant degree. In other words, fifteen
degrees ndbefore the ascendant is the cusp of the first bhava, whereas fifteen degrees after the ascendant, is the cusp
of the 2 house. Rasi-sandhi refers to the position of the planet in the last degree of a sign or first degree of the
next
7
one.
A planet is in a dead state (mrita avastha), and Is thus Ineffective, if it is in the first six degrees of an even sign or
the last six degrees of an odd sign. Planets become child-like or in bala avastha (thus unable to produce positive
effects)
8
if they are in the first six degrees of odd signs or the last six degrees of even signs.
The Vedic literatures describe fourteen planetary systems as existing within this universe, divided into three
broad categories as upper, middle and lower. These are described in detail in Chapters Three and Four. The
fourteen worlds are enumerated in Srimad-Bhagavatam 2.5. The upper planetary systems or lokas are (I) Bhu, (2)
Bhuvar, (3) Svar, (4) Mahar, (5) Janas, (6) Tapas and (7) Satya. The seven lower planetary systems or tolas are (L)
Atala, (2) Vilala, (3) Sutala, (4) Talatala, (5) Mahatala, (6) Rasatala and (7) Patala. The lower planets as a whole
are called Patala. Beneath these are the hellish planets, which are known as Naraka-loka. Among the upper
planetary systems, Bhu, Bhuva and Svar constitute svorgo-loho, and the rest are called Martya (middle planetary
systems, wherein repetitions of births and deaths are apparent). The entire universe is thus known as tri-loka and
consists of three general planetary systems.
36 3> The Spiritual Dimensions ot Vedic Astrology

in consideration of the planet's proximity to the Earth, and also its backward motion.
This backward motion symbolizes the reoccurrence of that which was developed
previously in prior incarnations. Planets within the Earth's orbit, i.e., Venus and
Mercury, can be retrograde as well as combust when closest to the Earth. This is
discussed shortly. A retrograde AK indicates that a deep-rooted desire is the cause of
birth, and that the native cannot rest in peace until that objective is attained. The
desire or object of desire is seen by way of planets related to the AK or planets
conjoined AK in the Karakamsa lagna or KL (the Navamsa sign of the AK).

Combust planets are those which are within close proximity to the Sun. Their physical
attributes are greatly weakened due to the Sun's rays superceding those of the planet
in combustion Astrologically, combustion occurs when planets are in zodiacal
conjunction with the Sun, or generally when they are behind the Sun's disc from the
native's vantage point on Earth. In the case of Mercury, Venus and Mars, combustion
can occur differently as follows:

• Mercury: When Mercury is retrograde, i.e., in closest proximity to the Earth, he

can also be within a specific degree range of combustion with the Sun, However,
in such positions, he is not behind the Sun's disc (but is in front instead), and thus
is not actually combust. Mercury is combust only when in direct motion behind
the Sun's disc, within the specific degree range of combustion,

• Venus: Venus orbital progress is reverse that of all the other planets, and thus
what is described above for Mercury, is the opposite for Venus. Venus is in front
of the Sun when in forward motion and is not combust (within the specific degree
range of combustion), Venus is combust when retrograde (behind the Sun) within
combustion degree range of the Sun.

• Mars: Mars does not become combust for the simple reason that fire does not
become extinguished when placed in the proximity of fire. Rather, its effulgence is
increased. This, with regard to Mars, is the word "Vakra" which is one of Mars'
names. ("Vakrd' refers to retrogression, and thus if Mars is named "Vakra."
theoretically, he does not experience combustion.)

Due to its proximity to the Sun, the Atmakaraka in combustion gives great spiritual
insight to the native, although the mundane significations of the planet suffer.

Retrograde Planets in Exaltation or Debilitation

• Planets which are both debilitated as well as retrograde acquire strength and
function as raja-yoga karakas when they occupy kendrapositions.

• Planets which are exalted and retrograde become passive and thus are not
particularly conducive to material or spiritual achievements in the life of the
native. This is especially so if such planets occupy kendra positions.
 Esstntial Inttrprttivt Pnnciplts <P 37

• The dasa periods of debilitated or exalted retrograde planets deliver corresponding

results as above during their periods of operation. When the retrograde
Atmakaraka planet is either debilitated or exalted, his dasa period is either highly
significant or insignificant respectively in terms of spiritual advancement. The
differences depend on which of the above categories the Atmakaraka falls in.

Due to the fact that a combust Atmakaraka planet causes a conjunction of the
Naiskargika Atmakaraka Sun as well as Chara Atmakaraka, a spiritual departure from
the native's physical experience accelerates throughout the course of a lifetime.
Oftentimes we read and hear about how a serious spiritualist loses interest in, or
becomes very challenged by the normal experience of life within the human form. If
other factors (described shortly) confer, such as strong leanings toward moksa or the
path of dhanna, then such combustion of the Atmakaraka is considered a great
advantage, spiritually speaking.

The Sun, Moon and lagna lord as Atmakaraka

The "tripod of life," represented by the lagna (or its lord) Sun and Moon, is especially
important if any of these three planets becomes the Atmakaraka.

• If the lagna lord becomes the Atmakaraka, then the soul pursues a greater
intellectual understanding of existence. This is because the lagna is invested with
dhi-sakti or the potency of intelligence. Such persons may pursue the path of
jnana-yot^a or the desire to understand the Supreme Absolute Truth through
higher knowledge or intelligence.

It is important to note here that the lagna is ruled by Brahma, the demi-god deputed
with the functions of universal creation (srsti-sakti)- The lagna, in the case of the
individual's chart, corresponds to the beginning of life. The universes and forms of
living beings are said to be born from the intelligence of Brahma who has four heads.
Thus, the pursuit of understanding existence through intelligence occurs when the
lagna lord is the Atmakaraka.

• If the Sun becomes the Atmakaraka. then there is little else left for the soul to
pursue other than the true purpose of existence (self and God-realization). As a
result, experience within the material world may be challenging. As a Naiskargika
karaka, the Sun brings a person to pursue position, recognition or influence in the
world if the Sun is strong and well-placed. However, such worldly distinctions do
not matter much if Sun is also the Chara Atmakaraka. In that case, only the
deeper truths of existence and how to pursue the highest goal of lile (dhanna) are
important.

o Tangentially, Sri Ramacandra's incarnation as the yuga-avatara for the treta-

yuga was to establish the principles of dhanna. He appeared in the Suryci-
vamsa or dynasty of kings descending from the Sun-god. This indicates
38 Sn The Spiritual Dimensions of Vedic Astrology

that the correct standards and principles of human behavior within the
context of dhanna are more appropriate to the astrological Sun. This is
especially so for those with Sun as the Chara Atmakaraka.

o Additional points on this topic are as follows: At one point in His hid
(pastimes) Sri Ramacandra was exiled to the forest (even though a great
raja or king) where He lived as though a tapasvi or ascetic. This symbolizes
the need for humility as a result of loss of worldly distinctions in cases
where the Sun becomes the Chara Atmakaraka. The emotion, mood or
rasa (taste) associated with the higher levels of spiritual attainment come
through the Moon, whose position as Atmakaraka is described next.

• If the Moon becomes the Atmakaraka, then the soul is restless in search of true
emotion, and thus pursues the purposes of divine love and wishes to see it through
and with all kinds of relationships in this world. The Moon underlies the mood
and energy of the path of bhakti or devotion, and thus is a significaior of Lord Sri
Krsna. Sri Krsna descended in the Candra-vamsa or the dynasty of earthly kings
who represent the Moon-god. Those who pursue the highest levels of realization
found in Krsna-llld (the divine play of love of God) very frequently have either the
Moon as the Atmakaraka or as the Ista-devata guide (to be described later). In this
instance, the restlessness of the Moon is exhibited in the form of the gopis or
divine lovers of Sri Krsna in Vrndavana, who are always seeking to catch a glimpse
of Krsna or to hear the sound of His transcendental flute.

Lessons of Planets as Chara Atmakaraka

The contamination due to material contact through repetitions of many births is

burned away in the current lifetime through the Atmakaraka planet. Even if the chart
does not illustrate a native who is strongly motivated toward self-realization, the AK,
nevertheless, still purges obstructing tendencies and the results of karmas that damage
the progress of the soul. Thus, each planet is invested with significant lessons which
the native must learn. These lessons are summarized as follows:

• Sun: When the Sun is the Atmakaraka the native must learn humility and how to
overcome pride or the over-evaluation of self-importance.

• Moon: The Moon's position as Atmakaraka indicates that the native needs to
learn the meaning of compassion and how to develop sensitivities and concern for
others as part of spiritual progress.

• Mars: Mars, in his worst expression, represents reckless violence or the tendency
to bring harm to others. Thus those with Mars as the Atmakaraka need to learn
the principles of ahimsa or non-violence as part of the spiritual process. (In the
charts of leading Buddhist priests it is frequently found that Mars is the AK. This is
 Essential Interpretive Principles Sn 39

significant given that ahimsa is one of the main tenets underlying the Buddhist
path.)

Mercury: Mercury governs the faculties of language and communications. When

Mercury becomes the Atmakaraka, it teaches the native to speak truthfully and to
communicate only those things which are meaningful and uplifting to others.

fupiter: When Jupiter is the Atmakaraka, the native must assume the role of
protector of others, either as parents-providers and-or as guru-teacher (or both).
Such persons need to learn respect for their own gurus and traditions when Jupiter
is the AK. The role of guide, teacher and protector is critical for such persons, and
thus they need to avoid irresponsibility or neglect of such duties.

Venus: When Venus is the AK, the control of physical passions and excess sense
desire is mandatory. Neglecting this, the native invariably falls into various
difficulties regarding disease, as well as the discontinuity and devastation resulting
from broken relationships, family, etc.

Saturn: When Saturn is the AK, the native cannot give pain, grief or sorrow to
others. Saturn is the "great equalizer," who, given lordship of the wheel of time
(and thus the officer dispensing karmas), brings sufferings in cases where the
native (in prior lifetimes) transgressed over the freedoms and rights of others. It is
often found that those with Saturn as AK have to share the sorrow of many others
throughout the course of a lifetime.

Rahu: When Rahu is the AK, one invariably has to suffer as a result of the
deception of others, and may find oneself cheated or betrayed by them. This urges
such a native to be completely pure at heart and straight-forward in personal
dealings. It is found (and shown later in chart illustrations) that many great gums,
teachers and spiritual leaders have Rahu as the AK. This means that they are
purging away the last vestiges of malignant karmas which result from the incorrect
use of free will. Rahu as AK is something akin to Valmiki, the criminal who
became the scribe of the Ramayana, as mentioned previously.

Ketu: It is important to bear in mind here that Ketu does not play a role in the
scheme of Chara karakas due to the fact that such karakas represent Visnu, or the
principle of maintenance in the worldly sense. Chara karakas include the
individuals in the life of the native who contribute to or sustain their existence (in
various capacities) in the material world. Since Ketu is the moksakaraka or
significator of liberation from repeated births and deaths, he has no inclusion
within the scheme of Chara karakas.
40 2n The Spiritual Dimensions of Vedic Astrology

Atmakaraka in Navamsa Houses

Given that the Navamsa chart (D-9) illustrates the dharma and karmic landscape of
the native spanning lifetimes, the Atmakaraka's house position therein is very
important to study for the spirituality of the native. First take the house placement of
the Atmakaraka in the Navamsa chart. Then, count the number of signs from its
position to the Navamsa lagna. The house arrived at gives the results of the
Atmakaraka's house position. Additionally, the strength of the natural karaka of that
house should be noted both in the Navamsa as well as Rasi charts. The Rasi chart
gives more suitable results lor great personalities such as Sr! Krsna or Sri Caitanya,
while the Navamsa is more suitable for all others.

Results of the Atmakaraka in the Astrological houses:

1. Nobility and birth in a royal family result if the Atmakaraka is in the Navamsa
lagna or lsl house. High attainments and position likened to those of a king result
if the lord of the Navamsa lagna joins the AK even if the native is bom in humble
conditions. If, on the other hand, the AK aspects the Navamsa lagna, then the
native enjoys royalty from birth. The strengths of raja-yogas also depend on the
strength, position and associations of the Sun, who is the karaka for the first
house.

2. If the Atmakaraka is in the 2'ld house (lagna in the 12th from AK), then the native
is a renunciate and possibly even a saint (if other criteria additionally apply in the
horoscope). Saturn is the karaka of the 12th house, and thus indicates the path of
either a sannyasi (a formal renunciate) or someone who gives charity for
humanitarian purposes. If Venus is strong, and especially if Ketu and Saturn join
or mutually aspect Venus, then the native performs tapasya or yogic austerities.

3. If the Atmakaraka is in the 3rd house (lagna in the ll'h from AK), then the native
may have many high social contacts, be popular and influential, wealthy and
successful in many undertakings. He has friends among powerful and successful
persons.

4. If the Atmakaraka is in the 4lh house (lagna in the 10th from AK), then the native's
work is an essential contributor to the successful performance of dharma. The
strength of various karakas of the lO111 house indicates the avenues through which
karma is performed. If Mercury and Jupiter are strong, then he is benevolent,
well-liked and moves in a variety of circles. If the Sun is strong, then the native
enjoys the effects of rdja-yoga. If Saturn is strong, then he purges the results of
past sins by hard work and sacrifice,

5. The 5'1' house position of the Atmakaraka (lagna in the 9lh from AK) indicates a
very truthful person who follows the dictates of dharma very seriously. The results
of much punyabring opportunities to perform sadhana (spiritualpractice), to meet
 Essential Interpretive Principles 3> 41

and learn from advanced spiritualists and to serve the cause of promoting Truth in
the world. These natives become spiritual authorities if the Sun is strong, and they
also receive the blessings of God, the guru, the father and great persons. If Jupiter
is simultaneously strong, then these natives exhibit many good qualities born of
sattva-gum (the material quality of goodness).

6. If the Atmakaraka is in the 6th house (lagna in the 8th from AK), then the native
confronts many challenges which result from stigmatic karmas from past lives.
The native with such a placement of the AK is recommended to propitiate Saturn.
More importantly, they should perform the Satya Narayana Vrata regularly or as
often as possible. Recitation of the Maha-mantra (given in Chapter Three) is
ultimately beneficial for anyone in the current era, kali-yuga.

7. The position of the Atmakaraka in the 7th house (lagna in the 7lh from AK) is
highly auspicious and blesses the native with a good spouse and the enjoyments of
many beneficial associations. The native is pure in heart, well-intentioned and
compassionate to all.

8. If the Atmakaraka is in the 8th house (lagna in the 6th from AK), then the results
are similar to those for the 6th house. The native may confront vexing problems
which are hard to solve. Physical ailments, challenging longevity, in addition to
emotional and domestic discontinuity may be problematic for such natives.
Recitation of the Maha-mantra and the Visnu sahasra nama stotram, as well as
performance of the Satya Narayana Vrata is ultimately beneficial. The native
should also try to practice truthfulness and straightforwardness in all dealings.

9. The 9th house position of the Atmakaraka (lagna in the S111 from AK) is perhaps the
most auspicious and brings in the full results of bhagya (fortune) to the native. A
powerful Sun brings raja-yoga and enables the native to be very influential in
educational and spiritual circles. If Jupiter is powerful, then the native becomes a
guru in his own right, after receiving the blessings of self-realized souls or those
advanced in higher knowledge. Materially speaking, such a native has no concerns
in this world.

10. If the Atmakaraka is in the 10,h house (lagna in the 4th from the AK), then
happiness through family, home and mother are well-earned. Blessings through
assets and property accrue, as well as respect and love through close allies and
associates. The degree to which such results manifest depends on the strength,
placement and association of the Moon in the Navamsa chart.

11. Courage and capability in the execution of any task result when the Atmakaraka is
in the lllh house of the chart (lagna in the 3rd from AK). The native is intelligent
and possesses firmness of mind and unwavering determination in the performance
of duties. He has the ability to solve problems quickly and to act decisively in
crisis situations. If Mars is strong, then the native receives the results of raja-yoga
42 The Spiritual Dimensions of Vedic Astrology

akin to that of Ruchaka Maha-Purusa-yoga The native is respected or admired by

others due to valor and fearlessness in any confrontational situation.

12. If the Almakarakais in the 12th house (lagna in the 2nd from AK), then the native
easily attains wealth as the result of the blessings of LaksmT-devT, the consort of
Visnu. If simultaneously Mercury, Jupiter and Venus are in strength, then the
native may achieve knowledge due to the blessings of the goddess Sarasvati. If the
lord of the 2nd house joins that of the 5th and/or 9,h, then the native enjoys the
results of Dhana-yoga (wealth).

The Importance of Karakamsa Lagna, Ista-devata and other Devatas

The house and sign of the AK in the Navamsa chart is called the Karakamsa lagna and
is a very important vantage point from which to see the soul's progress in the
horoscope. The positions of planets with reference to the KL, as well as the position
of KL in different houses of the Navamsa chart, have been described in great detail in
the MJUS9 The reader may peruse those portions of the sutms in order to find greater
detail on this subject. However, the gist of most of the information contained therein
is as follows;

The Lagnamsa (the lagna of the Navamsa chart) and the Karakamsa or KL (Navamsa
attained by the AK) are both described as "Svamsa" by sagejaimini.

• Lagnamsa refers to the body and the physical and-or material benefits the native
may attain in the current lifetime. Due to its relation to the Navamsa of the AK,
the KL always refers to the soul, spirituality and the evolution of the soul into the
next lifetimes.

• Benefics in trine to Svamsa always produce auspicious results, whereas malefics in

such positions may be challenging, but not in all circumstances. Benefics in
strength occupying or aspecling both Lagnamsa and Karakamsa lagnas bring raja-
yoga results without a doubt.

• Raja-yoga is formed if benefics are either in or aspecling the 10,h house from
Lagnamsa or Karakamsa,

• Devotees of the path of jnana-yoga, or intellectual/mental speculation on the

Supreme Absolute Truth, frequently have malefics in strength in trines to the
Karakamsa lagna, Those well-versed in mantra-sastra, for example, have strong
malefics in such positions,

• Further to the above, expertise in spells and occult knowledge occurs when
malefics in strength are in trines from Svamsa. One malefic gives knowledge of

"MJL'S 1:14-119.
 Essential Interpretive Principles 3) 43

mantra, two maleflcs indicate knowledge of various mantras, while more than two
malefics gives knowledge ol'yantras and tantra (Tantric-yoga).

• Malefics in trines to Karakamsa give expertise in black magic when aspected by

other malefics. Malefics in trines aspected by benches give expertise in white
magic.

o In this connection, note that there is a difference between malefics in trine to

Lagnamsa, as opposed to those in trines to Karakamsa. Knowledge of black
magic is used to harm others, whereas white magic is meant to protect. If the
above combinations are in trine to Lagnamsa, then the person makes a living
from this knowledge. If they are in trine to the Karakamsa, then the magic is
very strong and is used for either auspicious or inauspicious purposes
respectively.

• Bhakti-yogis such as Vaisnavas (worshippers of Visnu/Krsna in His personal

forms), generally have benefics in trines to Karakamsa lagna, although they
frequently have malefics in strength as strong yogakarakas in trines to Lagnamsa.
For example, in charts of Vaisncivci dcaiyas (great gums'), yogakaraka Saturn is
often in trines, as are Jupiter and Mercury,

• Ketu positioned in the 4lh or 12,h houses from Karakamsa lagna, especially in the
signs of Pisces or Cancer, and conjoined or aspected by benefics, gives moksa or
final emancipation to the soul. Benefics in 12th from Svamsa (i.e. either
Karakamsa or Lagnamsa) give elevation to svarga-loka or the various planetary
systems of the demi-gods and demi-goddesses (discussed in greater detail later).

o In this connection, note that there are seven upper planetary systems
beginning with bhu-loka (Earth), and culminating with the topmost planetary
system of satya-loka, the planet of Brahma, as mentioned before. The three
natural benefics: Venus, Mercury and Moon, respectively, rule svarga-loka,
mahar-loka and jana-loka. The planets of asceticism and transcendental
knowledge, Saturn and Jupiter respectively, rule each of tapo-loka and satya-
loka.'0 (Criteria for judging the soul's destination after death is given in
Chapter Three. With respect to Saturn, he must be powerful as a functional
benefic and yogakaraka in order to take the soul to tapo-loka in the next life,
the planet of great yogis and ascetics.) It should be noted, however, that these
planetary systems are still within the Brahmdnda, the manifested material
worlds, and thus are not considered Kaivalya or full moksa.

o Corresponding distinctions between what is attained by worship of devatas

(demi-gods and demi-goddesses) on the one hand (heaven), and the

10
See footnote 8 in this chapter for details regarding the seven upper and seven lower planetary
systems.
44 3p The Spiritual Dimensions of Vedic Astrology

transcendental abodes of the Supreme Personality of Godhead (Narayana or

Visnu), are clearly enunciated in the Bhagavad-gita.n In order to make these
distinctions astrologically, carefully note the difference between Ketu in the 4th
and 12th from Karakamsa, as opposed to benefics in the same positions from
Lagnamsa. More details regarding the upper and lower lokas or planetary
systems according to Vedic Cosmology are given in Chapter Three.

• Natural and functional malefics in the 4lh, 81,1 or 12th from Svamsa suggest that the
soul does not attain freedom from the cycles of births and deaths (samsdro), but
instead goes to one out of seven planetary systems beneath the Earth in the next
lifetime (patdla-Iokas or hells).

Regarding the various worlds attained in future births, the Bhagavad-gltd states that
there are three general destinations attained by the soul having cultivated one of three
gimas or material qualities of nature, saliva, rajas and lamas (goodness, passion and
ignorance). The destinations attained respectively are described as urdhva (higher
planetary systems or heavenly states); madhya (middle planetary systems such as
Earth); and adha, (downward planetary systems or hell),12 The Bhagavad-gltd says
that cultivation of consciousness, or control of the mind, is pivotal in the
determination of the soul's destination after death. This is because "Whatever state of
being one remembers at the time of death, then that state (or condition) is attained in
the next life without fail."13

Raja-yogas with Reference to the Atmakaraka

Parasara makes some interesting observations regarding the Atmakaraka and raja-
yogas referenced to it, which help us to get an idea of how important this planet is
within the context of spirituality14

• Rdja-yogas (yogas for great achievements) are to be determined from combinations

(mutual association or aspect) forming from the Karakamsa ascendant and the
natal ascendant. For the former pair, the Atmakaraka and the 5th Chara karaka
(PiK, Pitrikaraka) should be considered, while with the latter pair, the lord of the
natal ascendant and the lord of the 5th should be evaluated. The effects due to
such combinations are full, half or quarter aspects according to their strengths.

• Malta rdja-yoga: If the lord of the ascendant and the lord of the 5th exchange their
rasis, or if AK and the PK are in ascendant or in the 5th house, then Malta rdja-
yoga is formed. Also, if the above planets are in exaltation signs, or in own rasi, or

11
Bhagavad-gita 7.20.23.
12
Bhagavad-gita 14.18.
13
Bhagavad-gita 8.6.
11
BPHS 40.3-10.
 Essential Interpretive Principles 3> 45

in own Navamsa receiving an aspect from a benefic, then Maha raja-yoga is

produced. The native so born is famous and happy.

• If the lord of the ascendant and the AK are in the 1st, 5th or the 7th house conjoined
with or receiving an aspect from a benefic, then raja-yoga is formed.

• If benefics occupy the 2nd, 4th and the 5th counted either from the lord of the
ascendant or from Atmakaraka Rasi, then one becomes a king (raja-yoga).

• Malefics in the 3rd and oth from the lagna, the AK or the AL (Arudha lagna) make
one a king. Similarly, raja-yoga is formed when benefics are in 2nd, 4th, y'1' and 8'h
from these positions.

Some important notes may be made with regard to the above two yogas;

o The 3rd from the AK indicates courage and the determination to carry plans into
fruition. Similarly, the oth house represents one's fighting spirit and the ability to
combat adversarial influences and challenges. Although malefics in these
positions are beneficial for a king or for others who must succeed in a worldly
environment, they are not necessarily beneficial in the charts of saints or
spiritualists. Instead, benefics in these positions make for a saintly character,
because such a person is not aggressive and does not impose on others. This is the
real import of the word ahimsa (non-violence) which was described previously
under the section on Mars as Atmakaraka.

o In the same way, a saintly character is indicated when malefics are in 2nd, 4th, 7th or
8th from lagna, AK or the Arudha lagna, as malefics in these positions discourage
happiness due to wealth and family, possessions, marriage and sexuality, or
material longevity. (A pious person more vigorously turns in the direction of God
when he becomes disillusioned with material existence.) Thus it is seen, that what
is described in the classical literatures for a powerful person within worldly
parameters, becomes the opposite in consideration of a saint, or someone who (by
the impulses bom of the Atmakaraka) wishes to achieve moksa. More on these
principles is given later under the section entitled "ascetic yogas" in Chapter Five.

• Should the Amatyakaraka (AmK) and the dispositor of Atmakaraka be together,

then the native is endowed with great intelligence and is a king's minister.

o In this connection, note that either the Atmakaraka's dispositor, or the

dispositor of the Amatyakaraka or AmK, can join to form the yoga. Or the
yoga of both the AK and the AmK form raja-yoga themselves, regardless of the
contributions of their dispositors. These two karakas work hand in hand,
similar to Dharma-karmadhipati raja-yogas, wherein the lords of the house of
dharma (9th or 5th), joins that of karma (10,h). This yoga not only makes for
great intelligence and status like that of a king's minister, but also indicates
46 The Spiritual •imensions of Vedic Astrology

that the native has the veracitv to serve humanity by spreading spiritual
knowledge.

• If the lord of the rasi where the Moon is placed becomes the AK, and if this lord is
placed in the 1st house along with a benefic, then the native becomes a king's
minister at an advanced age,

• Finally, both Jaimini and Parasara opine that whatever is mentioned as above with
reference to the Atmakaraka is also true with reference to the Arudha lagna (which
is discussed in detail later in this chapter).

Other Details of Atmakaraka Raja-yogas

The underlying principle of the above yogas is that the AK, the iagna lord and AmK
should be well connected through position or aspect in order that the native attain
position as well as spiritual success throughout the course of a lifetime. In essence,
the principle of raja-yogas, mutual aspect, mutual exchange or conjunction of lords of
kendras and trikonas, is all the more significant in terms of spiritual evolution if the
AK is involved. The AK thus causes raja-yogas in the event that the following or
similar combinations apply:

• The AK in own or exaltation signs, in a kendra and aspected by or conjoined with

the lord of the Q1'1 house;

• The AK in the 5th, 7th, 9,h or 10th houses with a benefic

• The AK in the 9th, while simultaneously Guru-pada (A9, arudha of the 9th) is in the
lagna; and

• The Moon and Venus in the 4th from the AK

Isla-devata and other Devatas

The Ista-devata is the specific deity who guides the soul on the path of molesa or
ultimate liberation from repeated cycles of births and deaths. The Ista-devata
represents the deity who had been revered or served by the native in the prior
lifetimes, and who continues to guide the soul in the current lifetime as well. In this
connection, it might be noted, that not all human beings worshipped or served a deity
in the prior lifetimes. Certainly demonic souls or similar impious entities cared little
for such worship, and in fact in many cases sought to thwart divine will. So in the
following descriptions of devatas, we are taking into account only those charts for
which spirituality and self-realization are evident.
 Essential Interpretive Principles 3n 47

Determination of the Ista-devata

• The Ista-devata is the planet in the 12th house from the Karakamsa lagna. If there
are more planets in the 12th, then the one which is strongest due to exaltation,
own sign, etc., becomes the Ista-devata. A close tie in terms of strengths of such
planets is resolved by the planet highest in degrees in the sign.

• If they are still equally strong, then the more benefic one (in the order of Jupiter,
Venus, Mercury and the Moon) becomes the Ista-devata.

• If there are no planets in the 12th from Karakamsa lagna, then the stronger
between the lord of the 12th, or the planet(s) aspecting the 12th sign (by rasi drsti),
becomes the Ista-devata.

Planets Indicating Specific Ista-devatas

Sage Jaimini, in his MJU5, suggests that the following planets indicate specific Ista-
devatas:1^

1. Sun and Jupiter: Lord Siva

2. Moon: Gauri, or mother Parvati (the wife of lord Siva)
3. Venus: Laksmi-devi, Goddess of fortune and wife of Lord Visnu
4. Mars; Skanda or Kartikeya, the commander-in-chief of all military commanders
and all the demi-gods
5. Mercury or Saturn; Lord Visnu, in His various forms and avatams
6. Rahu: Durga or Kali, the demi-goddesses who are destroyers of evils
7. Ketu: Lord Ganesa, the demi-god who removes obstacles from the path of
devotion

o Saturn in the 12Lh house as Ista-devata in a malefic sign shows inclination

towards black magic and-or worship of devils or spirits.

In his commentaries on the Jaimini Sutras, Sanjay Rath makes the following comments
with regard to deities according to differing times-eras and religions:16

o Stanzas 1.2.72-81 indicate the deities popular in Hinduism. However, the standard
texts like BPH5, Jataka Parijata, Saravali, etc., teach that the deities of the seven
planets from the Sun to Saturn respectively, are: Agni, Jala, Skanda (Kartikeya),
Visnu, Indra, Sachi and Brahma. Siva and Shakti were the deities Agni and Jala.

15
MJUS 1.2.72-81.
16
MJUS 1.2.81.50.
48 3n The Spiritual Dimensions ofVedic Astrology

Subsequent books like Prasna Marga give a very elaborate scheme of demi-gods
and demi-goddesses,

o For other religions, the basic principles can be easily adapted. For VaisKnavas
(devotees of Visnu), Parasara gives the ten avataras, from Sri Ramacandra to Sri
Kalki for the nine planets and the lagna.17 Similarly, for those devoted to the Sikh
religion, the ten gurus from Guru Nanak dev to Guru Gobind Singh indicate the
essence of the nine planets and the lagna. For Christians, the Sun represents God
the Father, the Moon and Venus represent Mother Mary, while Jupiter and Venus
indicate Jesus Christ (and other saints) and the angels respectively. Thus, various
deities can be determined for each religious path.

Deities per Parasara, Jaimini and Harihara

A summation of deities per Parasara, Jaimini and Harihara (author of Prasna Marga) is
given below.

Table 2.1: Planets and Ruling Deities

f- —t- IliT
Sun Agm 5iva All signs Siva
Dual sign: T'drekkana Ganapati
Dual sign: Z^drckkana Skanda18
Moon Jala Gaurl Strong Gauri
Weak Kali
Weak in Mars sign/amsa Camunda
Mars Skanda Skanda Male signs Skanda & Bhairava
Female signs Camunda, Bhadrakali
Mercury Visnu Visnu Movable & dual signs Visnu avatara
Fixed sign; T'drekkana Rama
Fixed sign: 2nd, 3"1 drekkana Krsna
Jupiter Tndra Sambasiva All signs Mahavisnu, jagannatha
Venus Saci I-aksmi Sattvic signs 9 Annapurna |
Rajasic signs I^aksm!
Tamasic signs Yaksi
Saturn Brahma Visnu All signs Sasta & Krta

17
BPHS 2.5-7. Dasavatara (ten incarnations of Visnu)
18
Skanda is Kartikeya, the warrior and commander-in-chief of all armies and military commanders,
celibate, son of Siva.
10
The sattvic planets (and signs) are the Sun (Leo), Moon (Cancer) and Jupiter (Pisces & Sagittarius).
The rajasic planets (and signs) are Mercury (Virgo & Gemini) and Venus (Taurus & Libra). The
lamasic planets (and signs) are Mars (Aries & Scorpio) and Saturn (Capricorn & Aquarius). This
should NOT BE MISTAKEN with the basic nature of the signs on the basis of movable (rajasic), fixed
(lamasic) and dual (sallvic).
 Essential Interpretive Principles St 49

Planet Parasara Jaimini Harihara

Rahu Durpa All signs 1 Sarpa (snake diety)
, Ketu Ganapati All signs j Ganapati ,

As per the above reference to BPHS, Table 2.2 presents the ten Visnu avalaras, which
represent each of the planets and the lagna. Mantras for each avatam are included as
well:

Table 2.2; Planets, Visnu Avataras and Mantras

Graha Visnu Avalara Mantras

Gali mantra (for worship of Japa mantra for meditation
the Deity)
Sun Ramacandra fgl tlHN fR: ^ OH 1 3ltrHKWS(
klim ramaya namah om namo hhagavate atmaramaya
Moon Krsna "fiwjnsi ^ HH1 n'Wd
klirii krsnaya namah om namo hhagavate vasudevava
Mars Nrsiriiha W •Jlpfelf fR:
hlim nrsimhava namah om namo bhagavale narasimhava
Mercury Buddha ^ dHl VR^ci tiH WlrHMSl 1V-1R
klim buddhaya namah om namo hhagavale dharmayalma
visodhanaya
Jupiter Vamana ST" dRdR & RTI MMdiHBI
klirii vamanava namah om namo hhagavate trivikramdya
Venus Parasurama W\ 'KiltRR SR;
klirii parasnramaya namah om namo hhagavate mikesdya
Saturn Kurma J HH 1 H* 'Hri
klim kurmava namah om namo bhagavale akupdraya
Rahu Varaha ^R: ^ VR^
klim varahaya namah om namo bhag'avate mahdpurusdya
Ketu Matsya ST Hrt-MIM ?R: HHI B4IHH PFihhhhR
klim matsydya namah om namo bhagavatc maliamatsyaya
Lagna Kalki rR*. S. AR VR^ dWddld
klim kalkine namah om namo hhagavate vasudevava
All planets Visnu & ^RT WKP-TJIP-I HH! V'Irid HCt
am namo ndrayandya - or - om namo bhagavate vasudevaya
Om visnave namah
50 3> The Spiritual Dimensions of Vedic Astrology

Common Atmakaraka and Ista-devata - "Two Friendly Birds sitting in a Tree"

The Vedic scriptures make clear distinctions between the Atmakaraka (individual
soul), and the Ista-devata (deity and guide revered in prior incarnations), as jivatma
and Paramatma respectively. The Svetdsvatara Upanisad states as follows:20

dva suparna-sayujd sakhdyd, samdnam vrksarh parisasvajdte

The jivatma is the individual soul who exists alongside the Paramatma (Supreme Soul)
in this body, and who wishes to enjoy the fruits of material existence. The Paramatma
is the divine witness and adviser (upadrasta and anumantd respectively) of the
individual and is neutral to the native's affairs. In this way, the two souls are compared
to "two birds sitting in a tree." One is enjoying the fruits of the tree (jivalma), while
the other bird is witnessing and advising the soul (Paramatma).

Further, in the Bhagavad gitd, the following statements confirm the same principles:

"Yet in this body (alongside the individual soul) there is another, a

transcendental enjoyer, who is the Lord, the supreme proprietor, who exists as
the overseer and permitter, and who is known as the Supersoul."21

So, for our astrological understanding, the individual soul (jivatma) seeks to serve,
become aware of and reconnect with the Paramatma, when in some lifetime, he has
reached the advanced stages of consciousness. Thus the Paramatma is the Ista-devata,
and the jivatma is the Atmakaraka, while the spiritual positions of both are seen from
the Karakamsa lagna.

In some rare cases, both the AK and the Ista-devata are one and the same planet. This
indicates that the worshipper and He Who is worshipped are one and the same. In
other words, such a phenomenon of a common AK and Ista-devata is found only in
the charts of (a) avatdras of Visnu, whether a direct avatdra (avesa) or empowered
living entities (jiva) to do the work of the avatdra (saktyavesa); or (b) highly advanced
souls, whose enlightenment and spiritual attainment makes them one in purpose with
the Supreme Being. As an illustration to these principles, we can take note of the
Navamsa charts of both Lords Sri Krsna and Sri Caitanya Mahaprabhu.22 (Readers
may refer to Chapter Nine where detailed discussions on the charts of both Sri Krsna
and Sri Caitanya are given.)

20
21
5vetasvatara Upanisad 4.6.
22
Bhagavad-giia 13.23,
There arc many differences of opinion as to the reconstruction of. and thus correct charts of Sri Krsna
and Sri Caitanya and some other notable personalities with very old birth data. Criteria for the
determination of each arc given by the late B.V. Raman in his book Notable Horoscopes, which is used
by this author. Some astrologers still debate the efficacy of such arguments. Yet, for the purposes of our
current discussion, the Karakamsa lagna is the determining factor, and thus the observations of
common AK and Ista-devata, apply in any case.
 Essential Interpretive Principles 3> 51

Other Devatas

Dharma-devata

The Dharma-devata is the planet forming the strongest influence on the Q'1' from
Karakamsa lagna in the Navamsa chart (D-9). The actual definition of the word
dhanna is akin to "nature" or "essence" of something. Thus, the dharma of fire is heat
and light, whereas the dhanna of water is liquidity. The dhanna of an individual is his
atma, although this is more easily seen from the trines to the ascendant or the
Atmakaraka. One's dhanna in a worldly sense can be seen more from the lagna,
although in his internal or spiritual sense, it is seen from the Atmakaraka. The
house therefore represents the guru who shows the path of self-realization, or the
temples and ashrams where spiritual practice is conducted. It can also represent one's
ideals and purposes for incarnation. Thus, the difference between the Ista-devata and
the Dhanna-devata is that the former promotes moksa or liberation of the soul,
whereas the latter promotes guidance in achieving the objectives of his nature
(dharma).

Later we shall see that the Dhanna-devata is an important planet in timing the spiritual
events of a person's life, particularly in the matter of meeting one's guru, as well as
other individuals who help guide the native in the achievement of objectives born of
his nature.

Palana-devata

The Palana devata is the strongest planet influencing the b111 house from the
Amatyakarakamsa (6lh from the AmK in the Navamsa chart), Palana refers to
"protector", and thus the Palana-devata is the deity protecting and guiding members
of the family. It is also the deity which guides the native's activities in providing for
the welfare of family members. For material and financial sustainability, it is very
important that this planet is strong in both the Navamsa chart (D-9) and Rasi chart
(D-l), In this connection, it was mentioned previously that Prthu Maharaja was a
saktyavesa avatara, or empowered living entity, for palana-sakti, or the empowerment
to protect all the inhabitants within the universe.

Guru-devata

The Guru-devata is the Navamsa sign of the BK or Bhratrikaraka, or the planet third in
order of degrees from the Atmakaraka. The guru in this sense, is both the siksha
(instructing) guru as well as dlksa (initiating) guru, and is seen from the BK itself, as
well as all the planets which are aspecting the BK. (Note in this connection, that all
the aspects being referred to in this section, are rasi dristi or sign aspects, as deities of
this sort do not have "human" desires, i.e., they are of a divine origin or nature).
These gurus also specifically refer to those who teach Vedas, Vedangas such as jyotish
52 3n The Spiritual Dimensions of Vedic Astrology

or their corollary literatures. Gurus or teachers of other sub-sets of knowledge can be

seen from other divisional charts apart from the Navamsa.

The Drekkana Rsis and their Relation to the Bhratrkaraka and the Guru

The Chara Bhratrkaraka or BK is the planet third highest in degrees in its sign. This
establishes the link to one of three rsis (great gurus) who rule each of the three
divisions of the Drekkana chart (D-3). The rsi for each of moveable, fixed and dual
drekkanas are given below in Table 2,3.

Table 2.3; Drekkanas and Rsis

Sign/Drckkana Is' 2nd 3rd

Moveab;e Narada Agastva Durvasa
fixed Agastva Durvasa Narada
dual Durvasa Narada Agastya

The rsis may be identified according to specific categories as well as to their relations
to the three gunas in Table 2.4.

Table 2.4; Rsis and Gunas

Rsi Status Guna

Narada Devarsi rajas
Agastya Maharsi sattva
Durvasa Brahma tamas

Types of Gurus

In this connection, the Vedic scriptures list various gurus in the following categories;

• Siksa-guru: Siksa means "instruction," and thus the guru who teaches the various
categories of knowledge is a siksa-guru. He doesn't initiate necessarily, although
his function is highly significant as a teacher or guide on the path of knowledge.
There are two general categories of knowledge and they are:

1. Para-vidya: Para refers to "higher understanding" or "transcendental

knowledge." This leads to an awareness of the difference between matter
and spirit or that which is permanent as opposed to that which is
temporary, or awareness of the difference between reality vs. illusion.23

" Sri kapanishad 11.

 Essential Interpretive Principles 2p 33

2. Apara-vidvd: Apard refers to. that which is "inferior," and thus includes any
knowledge which serves the purpose of understanding material existence
for mundane purposes, or purposes within the realm of maya without any
transcendental relevance. This knowledge is inferior, because a distinction
between what is truth (sat) and non-truth (asat) is not made.

o Jyotish and other Vedangas should be considered Pam-vidya, as long as they or

the ultimate awareness achieved by the recipient, aims at moksa, or freedom
from the cycles of repeated births and deaths. Knowledge of transcendental
scriptures, such as the four Vedas, plus Bhagavad-gita, Puranas and Upanishads,
are pure Pam-vidya, as the result of such study is full God-realization and thus
ultimate moksa. All other branches of knowledge, which do not thus serve this
higher purpose, come under the category of apata-vidya.

o The gurus for these branches of knowledge are Brihaspati (Jupiter) and Shukra
(Venus) respectively. Note here, that Jupiter is strong in the natural dharma
trikonas; Aries, Leo and Sagittarius, as well as moksa trikonas; Cancer, Scorpio
and Pisces. Rahu (ruling empirical science, mathematics and physics) is
naturally strong in the signs ruled by Venus, as well as the kama (desire)
trikona; Gemini, Libra and Aquarius. Thus of the two gurus, Jupiter represents
the path of sat (truth), whereas asum guru Shukra (Venus) represents the path
of asat (non-truth).

o The karakas for para-vidya and apara-vidyd are respectively the Sun and Moon,
as the former is eternal truth, while the latter is the perception of temporary
truth (or the inferior energy), which was described in Chapter One as
Bahiranga sakti or maya (illusion). Note in this connection, that the signs Leo
and Cancer are the starting points for all the signs-houses in the Siddhamsa
chart (D-24), or Chaturvimsamsa, which has to do with knowledge in general,
although specifically that which categorizes knowledge as para and apara-
vidya.

o Further, the sign representing final emancipation of the soul (moksa) is the
12th house, which is ruled by Jupiter in the natural zodiac. Since the D-24
chart represents an even multiplication of twelve (signs of the zodiac), its true
relation to knowledge has to do with para-viclya mainly.

• Difesd-guru: The diksd-guru is a God-realized and self-realized soul who has the
power to deliver the disciple from the clutches of illusion. He accepts the disciple
by way of initiation, which basically is a "rite of passage," as it were, toward study
of the Vedas and the chanting of Vedic mantras. True and bona fide diksa-gums are
rare in kali-yuga, and thus are not available to all persons of all times. The diksd-
guru's influence can be appreciated in both the Navamsa (D-9) and Vimsamsa (D-
20) charts. In the Navamsa, only the cardinal signs or natural kendra houses
(which are ruled by Brahma and Visnu respectively) are the starting points for
54 Sj The Spiritual Dimensions of Vedic Astrology

each of the signs, whereas in the Vimsamsa, Aries, Leo and Sagittarius, the natural
dhanna signs, initiate the Vimsamsa. The diksa-guru's presence is also poignant in
the Siddhamsa chart (D-24) also, as he is the true instructor of para-vidya.

• Rtvic-guru: As a sub-category to the diksa-guru, the ritvic-guru is one who can

initiate on behalf of the diksa-guru in case the latter may be too infirm or otherwise
incapable of performing the duties of guru. In this case, the diksa-guru is still in
charge of the disciple's deliverance. The ritvic-guru, however, initiates only on the
diksa-guru's behalf.

• Chetah-guru: The Chetah-guru refers to the indwelling form of Paramatma, Who

had been described in the Bhagavad-gita as upadrasta and anumamd. which mean
the "witness" and the "advisor" respectively, and Who is situated in the hearts of
all living beings. 24 This was discussed previously with regard to the atma and Ista
devata, or the individual soul spark and the Supreme soul. Although His presence
is everywhere. He is One, as is confirmed everywhere in the Gita and the
Upanishads. Thus, there is only one Chetah-guru.

Kula-devata

The Kula-devata is the family deity and is found from the strongest influence on the
2nd house of the Vimsamsa (D-20) chart as upasaua or worship. The relevance or
importance of the Kula-devata may need to be ascertained within the context of desa,
kala and patra, or variable circumstances due to place, time and circumstance.
Naturally, a family of atheists does not have a Kula-devata, and in many western
countries, there is little if any emphasis on a family deity. Still, for families hailing
from specific religious traditions or cultures, this is an important devata. The
blessings and thus forthcoming well-being or fortune of the Kula-devata as seen in the
D-20 chart can also be timed by way of Drig dasa.

Grama and Sthana-devata

The Grama-devata is the "guardian of the village." In India and some other Asian
countries as well, even today, a temple is established in the center of a village, and the
deity there is thus the presiding deity of that village. The daily activities and affairs of
everyone in the town revolve around the service of the Grama-devata. The Grama-
devata is the strongest influence on the 4'11 house of the Vimsamsa chart (D-20). Thus
the Grama-devata may be the same as the Kula-devata, depending on desa, kala and
patra, as a small village can also be seen as a family in its own right.

The Sthana-devata is also the strongest influence on the 4th house of the Vimsamsa
chart (D-20), yet refers to large towns or cities which may not have a family
identification like a small village would. In certain countries, for example, there may
24
Bhagavad-glta 13.23.
 Essential Interpretive Principles 33

be a strong religious base, and thus a particular deity is universally identified in such
places. This deity would thus qualify as the Sthana-devata.

The significance of these devata is seen in the analysis of charts of spiritually evolving
people m this chapter and following chapters of this book. The blessings coming
forth from each, therefore, are significant as timed with the Drig dasa.

Example Chart 2.1; Vaisnava Monk

Msr AL
Moo Mar

■Sal •tet
Ven Jup
Navamsa

Rah Mate-Monk
Sun September 18, 1947
8:23:43 (8:00 west)
122 W 25, 37 M 46
Asc

Mar Asc Moo Mar

AL
Asc \ /
VI go xlMi
Ket AL K*t
Rah Mer
D-20
Mate Monk , 10
.-'7 '
September 18. 1947 Sat
8:23:43 (8:00 west)
122 W 2G 37 N 46 Ha-
Jup Ven Sun
■Von

These are the Navamsa (D-9) and Vimsamsa (D-20) charts of an American male who
became an ascetic Vaisnava monk at age 22. The charts are poignant as illustrations of
various devatas explained above.

Navamsa for Vaisnava Monk

Two rdjcj-yogos form in each trikona house (3th and 9'h) while exalted Jupiter and
Ketu join in the 10th house, indicating that the native's role as a spiritual philosopher
and teacher of Vedic principles would develop in time. The Moon's position m a
56 2n The Spiritual Dimensions of Vedic Astrology

Martian Navamsa (Aries) while aspected by Saturn is a Pativrajya-yoga (yoga for

ascettctsm), (See Chapter Five for further details on ascetic yogas.) Thus, he remained
a strictly celibate bmhmcicciri for twenty years of his life after joining his guru's ashram.
The Atmakaraka Mars joins 9th lord Mercury in the 9th, and is significant in that the
teachings of his guru had a powerful influence on his consciousness. Such teachings
formed the foundations upon which he approached the path of moksa. (Note in this
connection the rasi drsti of Mercury and Mars to the 12''' house from Lagnamsa.)

Ista-devata

The 12Ih from Karakamsa lagna has no planets, yet its lord Venus joins yogakaraka
Saturn in the 5th thus forming rdja-yoga. Thus Venus, indicating Laksmi-devi, is his
Ista-devata. Aspects to the Ista-devata by Jupiter and the Moon also show that the guru
played a major role in the reconnection of the native to his Ista-devata through the
engagement in various services as are prescribed for a pujari (the priest who directly
services the temple deity or deities).

Palana-devata

The Amatyakaraka (AmK) is Rahu, and thus the lord of the 6th from there is 9th lord
Mercury. Mercury is thus the Palana-devata. It is interesting to note here, that "he
who gives sustenance or protection," the Palana-devata, is also the guru. We shall also
find out shortly that Mercury simultaneously plays the roles of other devatas in this
monk's chart.

Guru-devata

The Bhratrikaraka (BK) in the Navamsa (D-9), as well as the strongest influence upon
it, become the Ouru-devata. Saturn, as the IK, is thus the Guru-devata. Saturn
receives rasi drsti from exalted Jupiter also, thus Jupiter also qualifies as Guru-devata.
Since Palana-devata Mercury is also lord of the 9th house (guru), he is one and the
same individual as indicated by the Guru-devata. Thus the guru is not only the source
of knowledge and spiritual inspiration, but he is also the source of physical and
material welfare or protection. These points are significant, in that for a disciple who
is surrendered to his gum, the guru should (and does) represent many different
guiding and protecting roles in the life of the disciple.

Note the difference between the two Guru-devatas in this case:

• Saturn: The gum represented and taught sadhana, seva and tapasya. (spiritual
practice, service and spiritual austerity)

• Jupiter: The guru was a vastly learned Vedic scholar and thus highly respected as
a realized soul in the conclusions of Vedic scriptures. The native thus learned the
essence of Vedic scriptures from the guru.
 Essential Interpretive Principles 57

It is highly significant and noteworthy here that the native met his guru and joined his
ashram during the Vimsottari dasa of Saturn and sub-period of Venus. The Navamsa
lagna lord is Venus, and has conjunction with Guru-devata Saturn, who is also a
powerful yogakaraka for this Navamsa chart. Venus as the Ista-devata thus brought
the native to his guru. The aspects of exalted Jupiter and Ketu (by rasi drsti or sign
aspect) indicate that by destiny, he was to learn the Siddhanta, the essential
conclusions of Vedic scripture at that juncture in his life.

Kula and Grama-devatas

Prior to joining his guru's ashram, the native had been raised in a Presbyterian family,
a form of Christianity. Thus, from early childhood he was taught the intellectual
theological ideology of a "personified God." (The personified form of God is Visnu,
Narayana or Krsna in the Vedic-Hindu theologies and is represented by Mercury in
astrological terms.) Under the later guidance of his guru as an adult, however, the
native was able to expand and deepen his knowledge, love and service of a personified
God far beyond that which he had learned during his childhood as a Christian.

Vimsamsa chart (D-20) of Vaisnava monk

The Kula-devata (family deity) is clearly Mercury-Visnu in the Vimsamsa chart (D-20)
due to his position in the d-'1' house, in addition to the fact that Mercury is the only
planet aspecting the 2lld. The planet in the 2nd or the planet aspecting it (in case there
are no planets in the 2nd) are the Kula-devata. Alternatively, the lord of the 2,ld house,
or whatever planets aspect it, can become the Kula-devata as well. So in this case,
Mercury aspects the 2nd as well as its lord Venus, thus clearly assigning Mercury-
Visnu as the Kula-devata.

The Grama-devata (village deity) is also Mercuty-Visnu due to Mercury's position in

the 4th house of D-20. The lord of the 9th, a powerful Jupiter positioned in the 9lh in
moolatrikona, aspects the lord of the d1'1 also. This indicates that the place of
residence wherein the Kula-devata (family deity) and Grama-devata (town or village
deity) are positioned is the temple or ashram of the guru. So Visnu in His various
forms was present everywhere in the native's environment, while the environment
itself was certainly the creation of the native's guru. Visnu was also the family deity
during the native's childhood, although he conceived it differently (within
Christianity) from the Vedlc deities he came to worship as a Vaisnavan monk as an
adult.

So, from all of this, some interesting observations can be made:

• The Palana-devata (protective deity) Is Mercury-Visnu, while the Kula-devata and

Grama-devata are Mercury-Visnu as well.
58 3n The Spiritual Dimensions o( Vcdic Astrology

• The Gum-devata is a strong Saturn, while Saturn aspects the lagna in both the
Navamsa chart (D-9) as well as the Vimsamsa chart (D-20). This indicates a rather
strong destiny to connect with the guru, who helped the native understand
dharmic principles as well as the meaning of tapasya (spiritual austerity) as being
necessary for spiritual advancement.

• The guru was a sannyasi, a very strict Valsnava renunciate, and thus his influence
was not only fatherly and protective, hut also very disciplinary as well (Saturn).

• All three planets indicating Vaisnavism i.e.. Mercury, Venus and Saturn, are thus
devaias in this chart:

1. Mercury Visnu; Palana devata, Kula devata and Grama dcvala. He is also the
lord of the 9th in Navamsa (D-9) i.e., not only the guru, hut the temple deity as
well (9th house rules temples).

2. Venus: Venus is the Isla-devata, who in turn aspects the Navamsa (D-9) and
Vimsamsa (D-20) lagnas. Venus also aspects the Grama-devata Mercury, thus
suggesting that the native played a role in the temple as the pujari for the
temple Deities Radha-Krsna.23

3. Saturn: Saturn plays a variety of roles as the Guru-devaia. in that he aspects

the lagna in both Navamsa and Vimsamsa charts, in addition to the 10th house
of both of those charts. Thus the discipline taught by the guru was founded on
the principles of service, and the sadhana (5th house) of work was performed
on behalf of the cause of dharma (10th house). In Navamsa, yogakaraka Saturn
aspects the 10th house and its lord (Moon), whereas in Vimsamsa, Saturn rules
the 10th house and aspects it also from the 5th.

4. Jupiter: As a secondary Gum-devata, Jupiter's role is highly significant in these

charts, as he aspects the lord of the lagna in both cases, from his exaltation and
moolatrikona positions respectively. In Navamsa, he has a mutual aspecting
relationship with BK and Guru-devaia Saturn, while in Vimsamsa, he aspects
Saturn as well. In both cases, the lagna, as well as the 5th and 10th houses, join
in yogas with Jupiter. From these observations one can clearly conclude that
the role of the guru is everywhere in the native's life through learning, sadhana
and service, as is the Ista-devata Venus (Laksmi and Radha) and Palana devata
Mercury (Visnu and Krsna).

25
Being varying forms of the hladinl-sakti, or internal pleasure potency (as mentioned in Chapter One)
Srimati Laksmi-devi and Snmati Radharanl are essentially one and the same. In His various forms as
Narayana, She accompanies Narayana (Visnu or Krsna) as His consort. Thus, if Laksmi is indicated as
the fsta-devatd. then all forms of Visnu's consort arc included.
 Essential Interpretive Principles 3o 59

In a variety of example charts to follow, similar correspondences can be found linking

the various devatas with known aspects of a native's spiritual life.

OM TAT SAT
 CHAPTER THREE

VEDIC COSMOLOGY AND THE ASTROLOGICAL HOUSES

janmady asya yato 'mayad itaratas cdrlhesv abhijnah svardt

"The Absolute Truth is He from Whom everything emanates, and thus He is the
primeval cause of creation, sustenance and destruction of the manifested universes. He
is directly and indirectly conscious of all manifestations, and yet He is independent,
because there is no other cause beyond Him." Srimad-Bhagavatam 1,1,1,

Creation and the source of existence are explained in detail in the First Chapter of this
book. Sri Visnu, lying down in the k a ran a (causal) ocean, gave birth to Brahma, the
creator, from the lotus flower emanating from His navel. With these origins in mind,
we can make the following observations in terms of their relevance to the astrological
houses and thus the structure of the horoscope:

The whorl of the lotus upon which Brahma sits has twelve petals, and thus the
symbolic evolution of the soul through various stages of consciousness is seen
through the twelve astrological houses.

The First House and Omkara

Brahma, by way of uniting with his Bhu-sakti (energy of creation, goddess Sarasvatl)
and the rajo-guna (material quality of passion), presides over creation, and this
process is connected to the astrological chart through Aries and the 1st house. He
does this as a result of a specific empowerment from Visnu (srsti-sakti or the
empowerment of creation). Thus Visnu is worshiped through the transcendental
Omkara or single syllable Om, which is the sound vibration of the Supreme Absolute
Truth manifested in three general categories: as Paramdtmd (the Supersoul), His $akti
(various energies, beginning with Srl-saktO and the jivatma (individual soul). Orii is
actually a fusion of three Sanskrit letters: A-U-M:

akara "a": indicates the Supreme Truth, Visnu

ukara "u": indicates the sakti of Vismu or goddess Sri (Laksmi)
makara: "m": indicates the innumerable jiva souls who are His fragmented
parts and parcels.1

Srila Visvanatha Cakravaru quotes the following verse from the Padma Purdna to elucidate:

a-karenocyate visnuh
srir u-karena kathyate
ma-karas tu tayor dasah
62 3) The SpiriLual Dimensions of Vedic Astrology

So, the full manifestation of the Supreme Absolute Truth is present within the
transcendental sound of Om, and this one syllable mantra can thus be used to attain
full self-realization, as well as to garner support and reinforcement to the affairs of the
l5,1 house astrologically.

Additional deductions on these principles are as follows:

♦ Tor the purposes of maintaining the cosmic manifestation, Visnu combines with
Sakti (Sri or Laksmi-devl) and the material quality of goodness (satwa-guna). By
reference to the astrological chart, Visnu thus presides over the cornerstones of the
horoscope, which are the kendras or angular houses. The four progressive stages
of human evolution: dharma (self-realization), artha (economic development),
kama (fulfillment of desire) and moksa (liberation) are thus manifested through
the 1SI house (dharma), the lO1'1 house (artha), the 7th house (hama) and the 4lh
house (moksa). Since everything exists within the creation of Visnu, then also
each progressive stage of advancement of consciousness, as symbolized in the
horoscope, is founded upon these four angular houses.

The four kendras are also defined as ay anas or "goals" of human society and are listed
as follows;

1. Buddhi (lagna, l51 house); intelligence and ultimate enlightenment

2. Vrddhi (4th house): prosperity and growth
3. .fnidhi (7lh house): purity
4. Siddhi (10th house): success in all actions and ultimate perfection

Dhi (intelligence) Pertaining to the Four Ayanas and Four Naksatra Padas

The intelligence of the native or dhi is seen from the lagna. Depending on which
naksatra pada (each of four divisions of a naksatra) the degree of the lagna
occupies, the intelligence of the native directs him to one of four ayanas as well. The
four naksatra padas of the lagna are given as follows, with reference to each of lour
ayanas:

1. Ist pada - dharma (akin to lire signs in the Navamsa [D-9])

2. 2nd pada - artha (akin to earth signs in the Navamsa
3. 3rd pada - kama (akin to air signs in the Navamsa
4. 4th pada - mohsa (akin to water signs in the Navamsa

panca-vimsah prakinitah
"(In the mantra •m) the letter "a" signifies Lord Visnu, the letter "u" signifies the goddess Sri and the
letter "m" refers lo their servant, who is the twenty-fifth element (the living entities) ' Some other
authors, however, opine that the three syllables respectively refer to Brahma, Visnu and Siva. Both
views, however, allude to the sound vibration Omas embodying the Supreme Absolute Truth.
 Vedic Astrology and the Astrological Houses 3p 63

If, for example, the lagna in a given chart is in the 2"d naksatra pada, then the native is
interested in creating a solid economic footing throughout life. If in another chart, the
lagna is in the 3rd naksatra pada. then the native naturally wishes to communicate and
interact with others. In this way, the stronger leaning to one of four ayanas or "'goals'"
of human life is indicated by the naksatra pada of the lagna. Where and in which
areas of life the native pursues such goals are also be seen by the position of the lagna
lord. The sign position of the lagna lord is called the Paka lagna or PL, and indicates
the strength of intelligence, as well as the areas of life in which intelligence is focused

Planets in the Lagna

The planets placed in the lagna indicate how the dhi goes about attaining the goals or
ayana of life. The strength of this focus depends on a particular philosophy or belief
structure which is used as a tool for attaining life's purpose. These philosophies, as
pertaining to specific belief structures, may be classified as follows:

1. If the planets in the lagna (or lagna lord) are benelic, or if the lagna is aspected
by benefics, then proper behavior and understanding underlie the native's
philosophical approach to life. If benefics are in the lagna, yet the lagna is
aspected by malefics (as natural benefics), then the native strives or works hard
to create goodness in the world.

2, If the planets in the lagna (or lagna lord) are malefic, or if the lagna is aspected
by malefics, then abrasive, harsh or evil deeds or intentions underlie the
native's philosophy or approach to life. If malefic planets in the lagna are
aspected by benefics, the removal of evil or poisonous elements in society is
part of the native's philosophical approach.

Life Span Pertaining to the Four Ayanas

• The full life-span of a human being, which, according to Parasara is measured as

120 years in kali-yuga, can also be symbolized in terms of four successive cycles of
Saturn (approximately thirty years). The lifespan thus can be evenly divided into
four progressive stages: dhanna, artha, kama and mnksa, represented by the first
house, and then moving consecutively to the cusp of the 5th house.

o Thus, symbolically, during the first thirty years of life, the native seeks
knowledge, understanding and realization of self (dhanna). During the next
thirty-year period, he cultivates economic strength through work for the
maintenance of self and family (artha). Then, following the age of sixty, there
is retirement and reaping the fruits of prior efforts. (Kama in this sense is akin
to the 11th house wherein the goals of material advancement are achieved).
Finally, in the final thirty-year segment, the native either seeks knowledge of
how to prepare for the next life (moksa) or the elements of the physical body
64 The Spirimal Dimensions of Vedic Astrology

are dismantled, and then merge back into their source: asta-prakrti (the eight
primordial elements) as mentioned in the Bhagavad-gita 2

Seen another way, if the Sun is progressed through the zodiacal degrees at a rate of
one degree per year, then one full cycle of human evolution (symbolically) is
completed at the end of 120 degrees or 120 years. This is consistent with the
statement of the Manu Smrti in which it is stated that "One year by human calculation
is equal to one day by calculation of the demi-gods (devos).'" This is why gandanta
padas3 are taken to be dangerous and life-threatening. They represent the stage of
death, the end of a cycle of 120 years, between the end of the 4lh house (Cancer) and
the beginning of another cycle, the 5th house (Leo). Between the end of the 8th house
(Scorpio) and beginning of the 9th house (Sagittarius) and at the end of the 12lh house
(Pisces) and the beginning of the 1st house (Aries) there are two more gandantas.

The above principles show that one-degree motion of the Sun has relevance to
longevity, and this is why the Trimsamsa chart (D-30) (which is based on divisions of
a sign by one degree, and which assigns each of the five planets to one of five tattvas)
has relevance to challenges related to the physical body.

• Whatever is lacking through the significations of a house is attained in the house

following it. Thus, the 2nd house from any house promotes the affairs of the former
by providing what that house lacks. For example, education (as we shall see
shortly) is seen through the 4th house. Yet knowledge in and of itself cannot lead
to self realization. There must be spiritual practice (sadhana, 5th house) to
accompany the cultivation of knowledge and to bring it to its natural conclusion.
This is like stirring the butter urn. If we simply place ingredients in the urn and
do not churn it, then the result, butter, is not achieved. Similarly, the churning
process after the cultivation of knowledge is sadhana. Without sadhana,
knowledge remains inert, useless or incapable of producing the tangible result of
self realization or God-realization.

• In the same way, without economic development (artha), the soul in search of
realization cannot maintain the self materially speaking (because anha is in the 2nd
house to dharma houses). Similarly, without retreat from the world (moksa), the
soul in pursuit of sense gratification (kama) attains no restitution, and thus one's
efforts become self-consuming.

2
Bhagavad-gita 7.4: "Earth, water, fire, air, ether, intelligence and false ego (ahankara) - all together
these eight constitute My separated material energies."
' Gandanta padas include the last navamsa (3C20' portion) of water signs and the first navarasa of fire
signs.
 Vedic Astrology and the Astrological Houses 3r) 65

The Gayatn Mantra and the Three Material Worlds

The visible physical universe can be categorized in three parts, in order of elevation,
and are as follows:

1. Bhu-loka: Earth, or the middle portion of the universe

2. Bhuva-loka: The firmament, or solar system, which contains the nine planets
3. Svarga-loka The sky containing the fixed stars or naksatras, which is the
residence of the demi-gods and demi-goddesses, beginning with Indra

Thus, since time immemorial, Brahmanas and pious members of Vedic culture
(Hindus) have prayed for blessings from the three worlds and their deities by the
recitation of the Gdyatri Mantra: Om hhur bhuvah svah tat savitur varenyam This
begins by offering respect to: hhu-mandala, then hhuvar-loha and svar-Iohas, and then
finally the Sun god, Savitri or Surya. whose light illuminates the three worlds. Thus
the mantra is a direct eulogy to the expansion or incarnation of Surya-Ndrdyana,
whose effulgence gives life force and illumination to the universe.

Sapta-loka and Sapta-tala

Above svarga-loka there are four additional planetary systems, which are as follows, in
order of elevation: mahar-loka, jana-loha, tapa-loha and hrahmd-loka (satya-loka)
Thus, there are seven lokas (sapta-loka) or higher planetary systems starting from the
Earth (bhu-loka) and reaching up to hrahmd-loka. From the human incarnation, those
souls who attain the four higher planetary systems are highly advanced in teims of
knowledge and spirituality. Still, according to Vedic scriptures such as the Srimad-
Bhdgavatam, mohsa, or liberation from the cycles of births and deaths, is possible only
from the human form of life. It is for this reason that many of the devatas from the
higher planetary systems seek to take birth on bhu-loka fEarth), especially during such
times when the avatdras or incarnations of God appear.4

Thus, in all, there are seven upward planetary systems or heavens, and seven lower
planetary systems (under the Earth) as well. These are called tolas or hells. The
alignment of the geocentric sidereal zodiac (or zodiac based on the fixed stars with
bhu-loka at its center) with the seven lokas or upward planetary systems may be
understood as follows:

• The visible portion of the ascendant or lagna that has ascended (that is, from the
start of the sign to the longitude of the ascendant) is called hrahmd-loka or satya-
loka, and is characterized by the lotus upon which Brahma, the creator, sits. It is
the topmost planetary system in the universe. Thus Brahma sits at the lagna of the

4
Chapter Nine of this book is devoted exdusively to a discussion of avatdras, Their role in the re-
establishment of dharma, and specifically the horoscopes of Sri Krsna and Sri Caitanya Mahaprabhu.
66 The Spiritual Dimensions of Vedic Astrology

chart, and is the beginning ol creation (in terms of the universe and individually in
terms of the starting point of life),

• The visible portion of the 7Lh house (descendant) that is about to descend under
the horizon or invisible half of the zodiac (that is, from the longitude of the
descendant to the end of the sign) is bhu-loka or the Earth plane. Siva sits at the
descendant, and as is seen later, he rules over the functions of death (and
subsequent rebirth) and final cosmic annihilation (pmlaya).

• The 10th house, at the exact mid-heaven point (i.e., from the cusp of the 9th house
to the mid-heaven), is the throne of Indra, the king of the demi-gods, and thus is
called svarga-loka; from the mid-heaven cusp to the IIlh house is mahar loka; from
the ll"h house cusp to the 12''' isjana-loka; from the cusp of the 12th to the cusp of
the ascending sign is tapa-loka; and Irom the cusp ol the Ibl house to the ascendant
is satya-loha or brahnia-loha.

The respective planetary karakas or rulers ol these seven planetary systems are as
lollows:

I. Satya-loka: Jupiter
2. Tapa-loka: Saturn
3. jana-loka: Moon
4. Mahar-loka: Mercury
5. Svar-loka: Venus
6. Bhuva-loka: Sun
7. Bhu-loka: Mars

Kala Hora and the Lords of Seven Planetary Systems

The karakas or lords ol the seven upper planetary realms as listed above are also the
same as the lords of planetary hours or Kdla Horn. Since Mars is Kuja, he rules the
Earth, and thus presides over the bhu-loka (middle) planetary systems. If Mars is the
lord of the day (Tuesday), then Mars himself rules the first hour starting at local
sunrise, followed by the Sun, who rules the second hour; then Venus, who rules the
S"1 hour, then Mercury, who rules the 4th hour, then the Moon, who rules the S1'1
hour, then Saturn who rules the 6th hour and finally Jupiter, who rules the 7''' hour.
So the order of planetary rulers of each of the seven upper planetary realms is exactly
the same as the order of Kala Horn rulers, taking Mars as the lord of the first hour of
the day (Tuesdays).5
5 The rulers of Kala-Hora. or each hour from sunrise, are according to the rulers of the days of the
week. The lord of the first hour (starting at sunrise) is always the same as the lord of the day.
Counting backward every other day one arrives at the lord of each successive hour. So, Mars (Tuesday)
rules the first hour, then counting back two days to Sunday, Sun rules the second hour; counting back
two days to Friday, Venus rules the third hour, etc. The same is true for the order of hours lor the dark
pan of the day, starting at sunset.
 Vedic Astrology and the Astreiogical Houses 3^ 67

The Seven Chakras or Vital Energy Centers and the Seven Lokas (Planetary Realms)

The seven vital energy centers or chakras are also aligned v ith the seven lokas or
planetary systems. Mars, who stimulates the kundalini sakti at the base of the spine,
connects the bhu-loka or the earthly planetary system to the Muladhnra-cakm, or first
of seven chakras. The alignment of each chakra with each of seven upper lokas, plus
their deities and planetary rulers, are as follows in Table 3.1.

Table 3.1: Chakras, Lokas and Ruling Deities

Chakra Body Part Deity Loka Planetary Ruler

(name & #)
Muladhara bottom of spine Ganesa Bhu-loka Mars
chakra #1
Svadhisihana near private pans Kama and Rati Bhuvar-loka Sun
chakra #2
Manipura Navel Brahma and Svarga-loka Venus
chakra #3 Sarasvati
Anahata Heart Visnu and Laksmi Mahar-loka Mercury
chakra #4
Visuddha Throat Sadasiva and Jana-loka Moon
chakra #5 Parvali
Ajfla center of evebrovv Adi and Anadi Tapo-loka Saturn
chakra #6
Sahasrara top of head Guru and Gurvi Satva-loka Jupiter
chakra #7 tBrahma-rancIra)

Seven Lower Planetary Systems

From the descendant cusp to the nadir (4th cusp), and then to the cusp of the I51 house
in the invisible portion of the zodiac, the seven lower planetary systems or talas (hells)
run in order as follows:

1. Atala
2. Vitala
3. Sutala
4. Talatala
5. Rasatala
6. Mahatala
7. Patala

In the Stimad-Bhagavatam6 it is also mentioned, that beneath Patala-loka (which is

said to be the soles of the feet of the Virata Pnrusa, (Universal form of Narayana),
there are several hells called Naraka-Iokas where punishment is meted out to some
condemned souls. The region wherein these hells are situated is between Patala loka.

^ Snmad-Bhagavatam 5.26.5.
 68 3n The Spiritual Dimensions of Vedic Astrology

and the Garbodaka Ocean, which lies at the bottom of the universe and upon which
the Garbhodakasayi Visnu rests.

The Visible Universe

The only portions of the fourteen planetary systems that can be seen by human beings
with the naked eye (or with telescopes) are bhu-loka (Earth), bhuvar-loka (the
firmament or solar system which contains the nine planets) and svarga loka, the
heavenly sphere in which the demi-gods reside, and which contains the fixed stars or
naksatras, The remaining four upward planetary systems, as well as all of the seven
planetary systems beneath the Earth, cannot be seen with the human eye. Further
observations on these facts can be made as follows:

• The geocentric zodiac (with bhu-loka (Earth) as its center), which is limited to the
reach of bhuvar loka, i.e., from the cusp of the 8th house to that of the 9th, is called the
Visnu-chakra, and is used by western tropical astrologers. It is useful for the
determination of weather and other atmospheric phenomena, although it is most
popularly used to determine the psychological landscape of humans. The Visnu-chakra
is based on the positioning of the celestial equator relative to the ecliptic, which is a
vantage point that is continuously moving due to the precession of the equinoxes.
Because it cannot reach beyond the 8th house (in tenns of the zodiac aligning with the
Kala-puntsa or Universal form of God), matters relating to the occult and
metaphysical do not extend to knowledge of the soul and the processes of karma,
which are the concerns of the Q1'1 house.

• Thus, the geocentric zodiac, which is based on the fixed stars (the sidereal zodiac),
and which concerns the portion of the upper sky from the cusp of the 9th house to the
mid-heaven (svarga-loka), is called the Nirayana chakra or the immoveable zodiac.

These points bring to mind the need of the Vedic astrologer to understand the
spiritual and scriptural underpinnings of Jyotisa, as these are the chief concerns of the
9lh house. It may be that western astrologers are skeptical regarding the use of the
sidereal zodiac due to religious bias. Or, a zodiacal focus, which chiefly concerns the
8'h house (bhu-loka to bhuva-loka), is more analytical or mathematical in nature, and
not spiritual and intuitive per se, which is the concern of the 9l,1 house.

In actuality, there is nothing religious about the underlying tenets of Vedic scripture.
The Vedas, particularly the Srimad-Bhagavatam and Bhagavad-gita, detail many
descriptions of the form and structure of the universe, as well as the processes of
karma which direct the soul to move to higher or lower levels of existence lifetime
after lifetime. Religion itself is more of a cultural or regional adaptation of certain
principles, but normally it does not embrace the sum-total of Absolute Truth, as well
as cosmic science, as are contained within the Vedic writings. Thus dharma, which is
a more complete word for "religion," concerns the position of the soul and its relation
 Vedic Astrology and the Astrological Houses It 69

to the universe, the laws of which, and the energetic substance of which, are enacted
by the Supreme Being,

At this point, I will leave the interested reader with a reference to the Rhagavad-glta
and the Srimad-Rhdgavatam, both magnificent compendia of knowledge giving the
sum total of the science of God, creation and cosmology.'

The 10lh House

From the head portion of the Kdla-purusa (satya-loka and the 1" house astrologically),
the consecutive lokas (planetary systems) thus come to svarga-loka (the planetary
system and throne of Indra), which is the seat of the 10th house. Because Visnu gave
birth to Brahma, He ultimately is in the background of all creation (1st house), while
universal maintenance (the responsibility for which comes to fndra). is the ultimate
function of Visnu as well. Because of this, the 10Ih house is called svarga, while the
lO1'1 divisional chart (Dasamsa chart [D-10]) is called the Svargams*, and is the most
important of the kendras to illustrate the purpose of universal maintenance or
sustenance in astrological symbolism. Thus Visnu, by combination with His Sri-sakti
and the satLva guna, provides for the maintenance of the material cosmos. Trinal
houses to the 10lh also, i.e., the 2nd and the 6lh, also have the protection of Visnu and
Sri, or Laksmi-devi. This is why wealth or artha is associated with the 2nd house, as it
is specifically one of the places of the chart relegated to Sri, the consort of Visnu. The
6lh house, as we shall see later, comes under the guardianship of Sri also, as in the
ultimate sense, this is the house of spiritual service or seva.

Ten Avataras of Visnu, Ten Categories of Transcendental Knowledge and Ten

Directions

As described in Chapter One, the Dasdvatdra or the ten lili-avatdras of Visnu8 further
preside over the 10lh house. They are llld-avataras Who perform the functions of
universal maintenance through their unique lilds (pastimes). The Srimad-Rhdgavatam,
which is described as "the ripened fruit of the tree of Vedic literature," is also divided
into ten categories, culminating in the "summum bonum," which is the final
conclusion of all Vedic knowledge.9 Finally, in the Dasamsa chart (D-10) each of the

7
The best source for these, as well as other Vedic literatures is the translation and commentary by Sri
Srimad A.C. Bhaktivedanta Swami Prabhupada They can be purchased on the Internet at:
htli)://'www.iskcon, ore
8
See the descriptions of the ten avataras in the section of this book under Isla-devata and Isla-devata
mantras.
9
Srimad-Bhagavatam 2,10.1-2: "'Here ten subjects are described: (1) the creation of the ingredients of
the cosmos, (2) the creations of Brahma, (3) the maintenance of the creation, (4) special favor given to
the faithful, (3) impetuses for activity, (6) prescribed duties for law-abiding men, (7) a description of
the incarnations of the Lord, (8) the winding up of the creation, (9) liberation from gross and subtle
material existence, and (10) the ultimate shelter, the Supreme Personality of Godhead.
70 3* The Spiritual Dimensions of Vedic Astrology

ten directions is ruled by each respective three-degree (one dasamsa) portion of a sign.
The ten directions are as follows with their ruling deities:

1. North - Kuvera (wealth)

2, South - Yama (death)
3, East - Indra (power and position)
4. West — Varuna (foreign lands and sufferings)
3. Northwest - Vayu (wandering)
6. Northeast - Isana (blessings of the gods)
7. Southeast-Agni (prosperity)
8. Southwest - Niritti (curses of the gods)
9. The vertical (upper) sky - Ananta (elevation up to rnoksa)
10. The downward sky - Brahma (introspection, science, and research)

One can strengthen the possibilities of sustenance or the strength to perform the
duties or profession required to maintain existence by reciting the ten-syllable mantra
to Rsi Dattatreya as follows:

Om hrini kliih dattalreyaya namah

The important point to bear in mind is that according to the Srimad-Blidgavatam10 the
avatara Dattatreya is the fusion or combined incarnations of Brahma, Visnu and Siva
all into one. Thus again, the symbolic theme of creation being pervaded by and
maintained ultimately by Narayana in the form of Visnu can be seen through the
incarnation of Dattatreya, as well as ten Visnu-avcttdras, whose seat is the 10lh house
astrologically.

For those who are more advanced in the chanting of mantras, the Srimad-
Bhagavatam" gives the Sii Narayana-kavaca Stolram, which is a prayer by L ord India
who sought protection from all adversity from Lord Narayana. India's strength, wealth
and position were threatened by the great demon Vrtrasura, and thus he sought the
protection of Visnu. If, according to the particulars given in the Sritnad-Bhiigavalarn,
one places the mantra on all parts of the body, then there is no force anywhere in the
universe that can bring danger to that person. Such is the power of Visnu or Narayana
Who is fully present in the form of sound vibration (mantra).

The 4,h House

Among the first Mdnasa-putras or the sons born from the mind of Brahma, were the
Catuhsana, i.e., four Kutnaras. The Kurnaras (child sages) wished to remain celibate
brahtnacaris for the sake of disseminating knowledge without distraction, and thus
they became saktyavesa-avatdras who were empowered with the functions of

10
Sri mad Uhagavatam 1.3.11.
11
Srimad-Bhagavatam 6.8.12.
 Vedic Astrology and the Astrological Houses 3^ 71

spreading knowledge or Jnam-sakti. Further to this principle, there are four Vedas:
Rg, Yajur, Artha and Sdma Vedas, which represent the four classifications of Vedic
knowledge. Thus the most important function of the 4th house is education. In order
to initiate the process of education and to purify the mind for the reception of such
knowledge, the following four-syllable bija-mantm may be recited:

Klim krsna khm

Although the four Vedas, as mentioned above, can be relegated to the 4'1' house by-
association, still the T1'1 house in actuality represents the preliminary stages of
knowledge, which are described later as apara-vidya. This represents knowledge
which teaches the empirical measurements of the environment, ultimately leading to
the survival of the native, This represents the beginning stages of education, and thus
the Moon (Kumaras by association or youthful beginnings of knowledge) is the karaka
of the 4th house, while Venus also receives dig bala in the 4th house. Venus, being the
asum-guru, thus instructs material sciences which are associated with the Vedas.
Examples of these include:

Vimdna-sdstra: Scriptures teaching how to build and fly an aircraft (the principles of
modern-day jet propulsion were borrowed from the Vimdna-sdstra by Vedic scholars
associated with Hitler).
Akdsa-ydnam: How to fly in the sky by chanting mantras alone,
Mrta-sanjivam: The art of reviving the dead by recitation of powerful mantras.
Dhanur-veda: How to engage in warfare by launching weapons empowered by mantra.
Ayur-veda: the Vedic sciences of medicine,
i Jyotir-veda: astrological science of reading destiny through the planets and
constellations,

The advanced stages of education or atma-vidya (knowledge of the soul) are seen
through the 5th and 9lh houses, which are discussed shortly. It is important to realize
that all of the above Vedic sciences described as apard-vidya or inferior knowledge,
can become pard-vidya (superior or relating to the soul's purpose), if they are used as
a springboard in order to direct the practitioner to higher levels of spiritual
understanding.
72 The Spiritual Dimensions of Vedic Astrology

The Four Vedas, Four Kendras, Four Yugas and Animal Symbolisms

Expanding on this principle, it is also said that each of the four Vedas presides over
one of four kendras of the astrological chart. In the same way, each of the four yugas,
(saiya, treta, dvapara, kali) rules each of the four kendras. This assigns special
significance to each Veda with respect to theyuga it represents. Since the Vedas were
rescued from the bottom of the ocean by the Mayfsa-avatara (fish incarnation of
Visnu),12 the deities symbolizing each Veda are half-man and half animal, similar to
the sign Sagittarius. These are based upon the moksakaraka Ketu, who is the
planetary karaka for the Maytsa-avatara, according to Parasara. Since Ketu is without
a head, the Vedas thus became His head represented by four different animal-headed
deities. Thus, to those elevated souls who no longer have eyes to see or desire
anything material (Ketu), the Vedas become their guidance and vision.

According to the Srlniad-Bhagavafani. dharma (religious principles) is represented by

the four legs of the symbolic bull called dharma. The four legs of dharma are related
to the virtues of truthfulness, cleanliness, mercy and austerity. In the krta yuga
(satya-yuga, the golden age) the bull, dharma, stands on all four legs. The literal
meaning of krta is "four," suggesting that dharma the bull stands on all four legs in
that yuga. Religious principles are thus very strong and pure in hrta-yuga. In the
(ret a-yuga, dharma is diminished by 25%. Treta refers to "three," indicating that the
bull stands weakened on three legs in that age. Dharma is thus weaker, although still
relatively strong in freta-yuga. In dvapara-yuga. dharma is diminished even more, by
50%, Dva refers to "two," indicating a weaker foundation for dharma, as the bull
stands on only two legs in that yuga. In the fcali-yuga, dharma is diminished the most,
by 75%, and that rapidly falls with the passage of time. In all four yugas, the longevity
(ayus) of human beings diminishes by one-half during each consecutive yuga

In this way, the relevance of knowledge as pertaining to dharma and the 4,h house
astrologically may be understood. The following table (Table 3.2) may be helpful for
learning the relationship between the four Vedas, four kendras of the horoscope, four
yugas and the four animal symbolisms for each:

12
Soon after the cosmic creation, the entire universe was inundated with water. At that time Lord Krsna
(Kesava) incarnated as a gigantic fish [Matsyal to protect the Vcdos. This occurred at the end of the last
era [Cdhsusa-manvaniaral, and thus at the very beginning of the era of Vaivasvata Mnnu (the current
era). See footnotes in Chapter One for details on Manvancara avaiaras.
 Vedit Astrology and ihe Astrological Houses 2p 73

Table 3.2: Four Yugas, Kendras and Vedas

Yugt (age) & Kendra or Veda Symbolic Deity Ayus (longevity

Metal angles of man) years'3
Salya- golden Ar, lsl house & Rg Gomukha 1,000
trines Le, Sg (cow)
Treta- silver Cn, 10lh house Yajur Hayamukha 500
& trines Sc, Pi (horse)
Dvapara-bronze Li, T'11 house & Sama Ajamukha 250
trines Aq, Ge (goal)
Kali- iron Cp, 4'h house & Atharva Markatamukha 125
trines Ta, Vi (monkey)

The Seventh House

According to the Bhagavad-gUd,14 the sapta-rsis, or seven great sages, were the next of
the Manasa-putras of Brahma.13 So, the first bom were the Four Kumaras, and then
following them came the sapta-rsis, or seven sages, whose functions can be associated
with the 7th house of the astrological chart and its trines, the 3rli and lllh. The seven
stars comprising the "big dipper" are the respective abodes of these seven rsis, and
they can be seen in the night sky in the region just below the Pole Star in the part of
the higher planetary system of svarga-loka. Through knowledge, the sapta-rsis seek to
protect all human beings from the dangers of death (7lh house).

The reasons for this are apparent when we consider that Lord Siva, by combination
with !\'ila-sakti (Goddess Kali) and the tamo-guna (material quality of ignorance) and
thus presiding over the functions of destruction, sits at the base of the 7th house of the
chart. We can thus deduce the following;

The 7th house, being pivotal among three kama (desire) houses, is in the foreground of
what ultimately leads to the soul's repetitions of birth and death (samsam), i.e., the
unrestricted or unpurified engagements of the senses with their objects of
gratification. Note that Venus (pleasures) is the karaka of the 7th house, while Saturn
(restraint) is exalted in the natural 7th house, and also receives dig-bala (directional
strength) in that house

Further, the 7Lh being a potent maraka (killing) house, is the exact opposite in
meaning and principle of the 1st house, whose karaka is the Sun, and who is nica
(debilitated) in the natural 7th sign/house. The pure existence of the True Self, which
is in eternality, spiritual bliss and transcendental knowledge, is thus founded in the

13
Prasnfl Margfl 16.122.
^ Bhagavad-gita 10,6
^ The seven great sages or sapta-rsis are named as follows in the Snmad-Bhagavatam 11.14,5: Bhrgu,
Mariti, Atri, Angira, Pulastya, Pulaha and Kratu.
 74 2p The Spiritual Dimensions of Vedic Astrology

very nature of the atma or soul. In its highest consciousness, the soul connects to the
Supreme soul or Paramdlmd through devotional service, which is called Bhakti-yoga.

• The orbital path of Venus, being directionally opposite that of all the other planets, is
significant in this connection. The principle underlying this observation is that desire,
in its uncontrolled state, leads one to the opposite direction of spiritual realization,
which is signified by the Sun. Forgetfulness of the pure function of the soul is
therefore symbolized by the 7,h house. This fact needs to be qualified, however: As
long as the proper engagement of the senses (the most predominant of which is sexual
desire and which operates through Venus) is not pursued within the framework of
dharma, then elevation to higher lokas after death, up to moksa, becomes impossible,
Readers should bear in mind that the sign which is Venus' moolatrikona is also that
which debilitates the Sun (Libra).

• Saturn is exalted in Libra because the austerity of dedication to one spouse (as was
epitomized through the incarnation of Lord Sri Ramacandra) is the backbone of the
religious principles underlying the meaning of dharma. The sapta-rsis. being
compassionate to all living beings, thus seek to educate all of humanity in the
principles of dharma, and do so from the position of austerity or detachment, which is
the higher expression of Saturn.

• Given that Ganesa is the son of Siva, and since his desire is to remove the obstacles
born of ignorance from the path of all living entities, the following seven syllable
mantra may be recited in order to stipulate and purify all relations and sense desire
born of the 7th house and its trines:

Om ganesoya namah

Saptamsa Chart (D-7 or 7lh harmonic chart) and Goddess Sarasvati

Many important themes regarding the 7lh house can be learned from the Saptamsa
(D-7) which is the 7lh harmonic chart. The Saptamsa deities and divisions represent
seven essential rasas, which are the tastes or flavor which underlie the physical
constituents of all creation. Brahma is the prajapati or the father of all creation, while
Sarasvati (his consort) is the mother and the ksetra (field or womb) within which
creation lakes place. She is thus called Bhu-devi or Mother Earth, whom Indians
affectionately refer to as Blwrati

The name of mother Sarasvati may be understood in the following way:

• 5a is "all", rasa is "taste," and vati is "holder" or "possessor." Goddess Sarasvati is

thus the possessor of all rasas, as she represents the universal womb in which all
living beings gestate.
 Vedic Astrology and the Astrological Houses 3^ 75

The seven planets are connected to the process of creation due to their rulership of
each of seven rasas, as each of these is a presiding deity of each 4o17'08" division (one
saptamsa). The seven planets thus are the seven sthlra karakas, which are responsible
for giving physical bodies. (Rahu and Ketu cannot rule a rasa due to not having
bodies.) When astrological analysis is made i» consideration of disease, longevity and
death, these seven karakas alone are considered. (See Chapter Two for details on
sthira karakasu^

The seven planets, which make up the constituents of the physical body, also
correspond to the seven notes of the musical scale. These are given as follows,
corresponding to each consecutive saptamsa:

> sa (Jupiter), re (Mars), ga (Venus), ma (Mercury), pa (Sun), dha (Moon), ni

(Saturn)

Further, the seven colors of the rainbow correspond to the seven planets as follows:

Sunlight is white, which splits into seven colors: red (Mars), orange (Sun), yellow
(Jupiter), green (Mercury), blue (Venus), indigo (Moon) and violet (Saturn). Rahu
rules black, yet is not associated with the seven rasas, as he does not possess a
physical body.

The Seven Colors of the Soul

Even though the soul (represented by the Atmakaraka astrologically) is extremely

minute in size,16 its color may also be determined depending on which of the seven
planets (including Rahu) is the Atmakaraka. This observation gives strong reasoning
as to why Rahu as the Atmakaraka indicates souls of the greatest spiritual
advancement. The logic is as follows:

Spiritual advancement is measured in terms of how far the aspirant has relinquished
ahankdra or the over-exaggeration of self-importance. The absence of self-importance,
while simultaneously giving the utmost importance to the Supreme Being, is
characteristic of the most advanced spiritualists.

16
The size and dimensions of the soul are given in the SvetaSvatara Upanisad 5.9 as follows:
bdlagra-Sata-hhdgasya
saludhu kaJpilasya ca
bhdgo jivah vijneyah
sa cananlyaya halpale
"When the upper point o( a hair is divided into one hundred parts and again each of such parts is
(unher divided into one hundred parts, each such part is the measurement of the dimension of
spirit so
 76 3n The Spiritual Dimensions ol Vedic Astrology

• The color white embodies all colors, and thus is indicative of the Sun, or symbolically
the Supreme Being. Sunlight (white) splits into the seven colors representing the
eight Atmakarakas. If any color is placed within proximity of white, then its brilliance
tends to supercede that of white. Black (Rahu), however, does not superimpose itself
on white, but rather enhances it, or in other words, it does not dominate when in
proximity of white. In this way, Rahu as the Atmakaraka represents those who have
completely transcended all levels of aharikam and thus are the most spiritually
advanced.

Rasas thus represent tastes or flavors, sounds, colors and the physical properties upon
which mortal bodies are constituted. One can find the affinity between rasas a native
is born under and the tastes or inclinations they have, or the kinds of colors they are
attracted to by way of planets located in specific Saptamsas.

• Find the lagna, lagna lord and Moon in the Saptamsa chart (D-7), Then determine the
taste (rasa) shown by each of these. These may indicate the rasas enjoyed by the
native. It is probable that the mother, the source of the child's creation in the
individual sense, also enjoyed the corresponding tastes or rasas.

In the same way, one can see the correspondence to planets in certain saptamsas
(rasas) and the kind of music the native enjoys. The seven notes generate seven
different moods. These are associated with the rasa or essence that creates the human
being. All rasas taken together are therefore the primal mother Sarasvati.

The Seven Mothers

Vedic literature further relates the seven divisions of saptamsa to each of seven
mothers, who are listed in the following verse:

atma-mata guroh patnl

brahmanl raja-patnika
dhenur dhatri tatha prthvi
saptaita matarah smrtah ''

The seven mothers are:

1. dtma-mdtd: one's biological mother

2. guroh paint: the wife of the guru
3. brdhmani: the wife of a brdhmana
4. rdja-patnikd: the wife of the king
5. dhenur: the cow
6. dhatri: the nurse
7. prthvi: the Earth

1
' Siiraad-Bhagavatam 7.12.B
 Vedic Astrology and the Astrological Houses 3f) 77

Specific Planets and the Sapta-rasas

The seven planets respectively rule the sapta-rascts as follows:

ghrita (ghee): Jupiter. Ghee is clarified butter and is the binding agent of all
physiological elements. It is dense and heavy and thus is ruled by Jupiter.

kstra (milk): Mars. Milk in this connection refers to cow's milk and not buffalo milk
which is frequently used in India, what then to speak of goat or soy milks which are
used in western countries. Cow's milk gives instant energy, both physical and mental
and causes rapid body growth by increasing strength in human beings. Since Mars
rules strength and energy, it is connected to this rasa. The "substance" of milk is
ruled by the Moon in that it comes from the mother However, the end result of
consuming milk is strength, and this is the relevance of ksira rasa to Mars.

dadhirasa (yogurt): Venus. Yogurt cools and calms the bodily systems. Thus the
dadhirasa is ruled by Venus.

iksurasa (sugarcane juice): Mercury. Mercury represents the goddess Tripura-sundari

who is the wife of Brhaspati (Jupiter). The signs ruled by Mercury are thus opposite
(sama-saptama) the signs ruled by Jupiter. The sweet tasting iksurasa originates with
the ingestion of ghee in the same way that Mercury, Tripura-sundari, is a natural
counterpart to Jupiter.

madhu (honey): Sun. The consumption of honey gives vitality and heal and thus
madhu or honey is signified by the Sun.

sudhajala (pure water): Moon, Moon rules all bodies of water as well as fluids in all
physical bodies. Pure water in this context refers to water acquired from any of the
seven sacred rivers, such as the Ganges, Yamuna, etc., which are referred to in detail
in Chapter Four, Any of the sacred rivers are referred to as mothers, as their water
sanctifies all existence.

ksdra (bitter): Saturn. All bitter tastes as well as experiences are ruled by Saturn, and
thus the ksdra rasa is signified by Saturn also.
78 3" The Spiritual Dimensions of Vedic Astrology

Pancamrtam: Five Sacred Offerings

In the Brahminical process of yajna or sacrificial offerings, five of the above seven
rasas are given as sacred offerings to Visnu. Only sudhajala (pure water) and kshaara
(bitter substances) are not offered. The reasons for this are clear. With regard to pure
water, it is a part of all sacred processes of worship, whether or not pancamrtam is
being offered. Even sudha jala alone is sufficient to complete a process of worship.
Without sudhajala, however extensive or elaborate an offering or puja may be, it will
not be accepted. Thus s'udha jala should stand alone as the sole most important
ingredient of any yajha, and thus is not considered within the context of Pancamrtam
per se.

Ksara, or bitter substances, are not acceptable to Visnu. and thus it is easy to see why
this rasa is not part of the Pancamrtam process. Whatever is offered to Visnu is in
turn bestowed upon the worshipper by Visnu to an extent many times greater than
what the devotee offers. Thus, ksara rasa is not an ingredient in Pancamrtam. Table
3.3 summarizes saptamsa and rasas.

Table 3.3; Saptamsa and Rasas

Saptamsa 7 Deities or 7 rasas 7 musical 7 colors

planetary rulers notes
0°- Jupiter ghrita "Sa" yellow
4° 17'08" (ghee)
4° 17'08" - Mars ksira "Re" red
8,34T7" (milk)
8034T7" - Venus dadhi "Ga" blue
12051'25" (yogurt)
1205F25" - Mercury iksurasa "Ma" green
17o08'34" (sugarcane juice)
17o08'34" - Sun madhu "Pa" orange
21*25'43" (honey)
21025'43" - Moon sudha jala "Dha" indigo
25042'5F' (pure water)
25042'51" - Satum ksara "NT violet
30o00'0Cr (bitter)

Jyotir-lingas, Tithi and Disposition of Mother and Father at Time of Conception

Siva, the lord of death and rebirth, is responsible for "catching" the atma or soul at the
time of leaving the body. If rebirth is destined for the soul (which normally is the case
if the native, in his prior incarnation, dies during the dasa of a planet in the 7th house),
then such rebirth occurs within the womb of Mother Patvati, the consort of Lord Siva.
The Sun, responsible for creation (as the source of consciousness and the karaka of
 Vedic Astrology and the Astrological Houses ^ 79

• The Sun is the karaka of the I51 and 9th houses astrologically, As the karaka of the
Is1 house, the Sun represents the self or pumsa. As karaka of the 9,h house, the
Sun is the father, which is suggested by the division of each Sun sign into nine
navamsas equaling 3C20' each. The maximum longevity of man in kali-yuga is 120
years, as indicated by nine naksatras (each equaling 13o20' of arc) if the Sun is
progressed by one degree of arc per year of human life.

• The Moon, as the karaka of the 4th house, is Prakrti. the sustainer or maternal
principle. This is indicated by division of a naksatra into four padas, each equaling
3° 20' of arc.

• The creation of human beings, pertaining to the symbolisms of Jyotisa, is founded

upon twelve zodiacal signs, nine navamsas and nine naksatras, pertaining to the
maximum term of longevity (Sun principle). Gestation and sustenance are
relegated to the Moon by way of four naksatra padas (navamsas) as the division of
each naksatra.

• Thus, the most important divisional chart (varga) in Jyotisa is the Navamsa, which
is equivalent to 3o20' of arc. It is for this reason that Parasara states that the
Kalacakra dasa system, which was first taught by Lord Siva to his wife Parvati, is
the most important dasa system of all.18 The calculations of the Kalacakra dasa are
based upon the Moon's natal position in a naksatra pada (one navamsa) rather
than the entire naksatra, as is the case with Vimsottari and other naksatra dasas.

Tithi and Bhukta Tithi Sphuta (Tlthi-based degree and Sign)

The Moon, in its regular orbit, thus "seeks"' union with the Sun. There are twelve
Jyotir liny as. while a tithi or lunar day occurs every time the Moon moves twelve
degrees ahead of the Sun. Thus, as the Sun moves by one degree per day, the Moon
moves by twelve degrees in the same amount of time, the period for which constitutes
a tithi. There are fifteen tithis in the waxing phase of the Moon, and fifteen tithis in
the waning phase, thus a lunar month lasts roughly thirty days.
18
BPHS 48.13.
80 <j> The Spiritual Dimensions of Vedic Astrology

Since the Moon moves by twelve degrees in a tithi, its movement can be mapped to
one of the twelve signs of the zodiac as well. The sign of the zodiac which represents
the tithi at the time of birth is very significant in knowing the consciousness or mental
state of the parents at the time of conception. The consciousness of the parents, as
indicated thus, is very crucial in the matter of representing the mental, emotional and
karmic challenges of the native throughout life The degree and sign of the zodiac
representing the tithi (Bhukta Tithi Sphuta or BTS) can easily be found as follows:

1. Find the percentage of tithi that has elapsed at the time of birth. (Most Jyotisa
computer programs give the percentage, either how much of the tithi was left at
the time of birth or how much had expired. The next best source for this
information is the panchangam, which gives the beginning and end times of tithis
for a given location every day of the year.)

2. Multiply the percentage of tithi expired by twelve. The quotient represents the
number of signs that have passed, while the remainder represents the degrees and
minutes of the sign obtained. This sign and its degree and minute (BTS) are very
crucial in understanding the parents' mental state at conception.

Example: Supposing a native was born under Shukla (bright Moon phase) Panchami
Tithi with 87.56% of the tithi left. Subtracting 87.56 from 100%, the remainder is
12.44%, which is the portion of the tithi elapsed or expired. Multiplying this by 12, or
.1244 x 12, we get 1.49. So, one sign has expired giving Taurus, with .49 x 30° or
14.7° or 14° 42'.

One can gain information from this tithi-based sign, in the following ways:

• See what the relation of this sign is to the ascendant of the chart, i.e., whether
it is in kendras or trines, or in 6th, 8'1' or 12lh from the ascendant.

• See whether there are malefic or benefic planets occupying or aspecting it.

• See which houses referenced from that sign are strong, weak or afflicted, as
well as their lords.

• And, see what the relation between this sign is, and the lord of the tithi
according to the following rulerships (Kalachakra):
 Vedic Astrology and the Astrological Houses 3? 81

Planetarv ruler

1,9 Sun
2, 10 Moon
3, 11 Mars
4, 12 Mercury
5, 13 Jupiter
6, 14 Venus
7, 15 (Purnima) Saturn
8, 0 (Amavasya) Rahu

If the sign is in bad relation to the ascendant and is occupied by Rahu, then there was
confusion, instability, uncertainty, fear or other unusual circumstances existing at the
time of conception. Rahu's effect shows that the child may have been conceived
outside of wedlock or by "accident" or that the parents were intoxicated at the time of
copulation. If Saturn was occupying or aspecting the sign, then one or both of the
parents was depressed or experiencing anguish at the conception. Or, if the sign is
well-placed with reference to the ascendant, and occupied or aspected be strong
benefics, then the parents were in a happy or stable frame of mind and welcomed (and
planned for) the birth of the child Jupiter's occupation of the sign, or if Jupiter
influences it strongly, shows that the parents were in a spiritual consciousness at the
time of conception. Whatever the guna or quality of existence that the parents
enjoyed or suffered at the time of conception determines the state of mind and
orientation to the world experienced by the child.

Tithi and Jala Tattva

If the lord of the tithi is inimical to the lord of the BTS, or if it is ill-placed with
reference to that sign, then the native encounters obstacles throughout the course of a
lifetime, as well as inability to clearly define a direction or life-purpose. It may also be
difficult for the native to acquire the means of livelihood, or he may feel separate or
alienated from his cultural environment. This is because the tattva or element of
water (Jala tattva) presides over each tithi. and thus the principles of sustenance,
prosperity and material/emotional security are intimately linked to the nature of the
tithi.

Whatever the case may be, the disposition of the tithi-based sign indicates, in a broad
way, how the native moves through this world and what kinds of challenges or
advantages he encounters. Because the jyotir-linga represents the coupling of the Sun
and Moon, the mental state of the father and mother at the time of conception is thus
crucial to the ability of the child to move through the world happily and successfully.
This is why in Vedic culture, a father and mother go to holy places or pilgrimage
places prior to the time of conceiving a child. This way, their minds are infused with
divine love. In such consciousness, they are able to co-create a very spiritually-
minded child. In certain spiritual orders, the couple who wishes conception recites
82 3) The Spiritual Dimensions of Vedic Astrology

four times as many rounds of japa (silent mantra recitations of the Holy Names of
God) prior to copulation, so as to produce a child born of the quality of sattva-guna or
the mode of goodness. Ultimately, however, the state of mind of the soul leaving one
lifetime attracts a similar state of mind in the consciousness of the next parents who
conceive that soul in the next incarnation. This is why the importance of controlling
the mind and thoughts is emphasized in many places in the Bhagavad-gita, especially
at the time of death, so that one may be elevated in the after-life and not degraded.19

Chart Illustration 3.1: Example of Bhukta Tithi Rasi and Sphuta

Mar Ket Rj-I

i
J'.L
Se-
Rasi
n \hv
IS. ^
Ven Vivekananda Svemi AL
Mer January 12. 1863
6:33:00 (5:53 east)
88 E 22. 22 N 32 Mer
Sun Sat
Asc Rah Jup Moo

Asc: 26 Sg 03 Sun 2S Sg 26 (AK) Moon: 17 Vi 27 (AinKi Mars 6 Ar 20 (GK;

Merc: 11Cp47(MK. Jup: 4 Li 01 (DK) Ven: 7 Cp 07 (PK) Sat. 13 Vi 34 (BK1
Rahu: 22Sc1$lPiK; Ketu: 22 Ta 15 HE: 22Sg 16 GL: 13 So 02

In Vivekananda Swami's chart, 49.85% of Krishna Saptami Tithi remained at birth.

Subtracting this from 100, 50.15% is the portion of the tithi expired. Thus the
following steps may be taken in order to find the Bhukta Tithi Rasi and Sphuta:

1. 50.15% becomes .5015 after converting to decimals

2. Multiplying this by twelve = 6.02, which is equivalent to 0°36, of Libra, and which
is the BTS.

Thus 0o36' of the sign Libra (the BTS) indicates the purpose of Swami Vivekananda's
incarnation. The ruler of its naksatra position, as well as the house occupied in the
various varga charts give further indications of how this life purpose is carried out.
The significance of this becomes all the more relevant in consideration of the
following factors shown in his chart:

9
Bhagavad-gita 6.5: "One should elevatehimselfby his mind, and not degrade himself. The mind is
the friend of the conditioned soul, and his enemy as well".
 Vedic Astrology and the. Astrological Houses 3^ 83

• Ninth lord Sun occupies the lagna in strength, while lagna lord Jupiter mutually
aspects a powerful 51 lord Mars forming raja-yoga. These facts underscore the
purpose of spreading dharrna and engaging as a world spiritual teacher and author.

• The trinal relationship between Venus, Saturn and Ketu form Tapasvi-yoga20 in
this chart, which is a combination for great spiritual austerity and asceticism.
Venus' participation in this yoga is all the more significant due to its rulership of
the 10th house from the Arudha lagna, while Mercury (lecturing and authorship)
rules the ]0lh from the lagna.

• Finally, AK Sun and AmK Moon are in mutual kendras in this chart, with both
occupying the lagna and the 10'h house respectively. This is yet another raja-yoga
which contributes to the spiritual strength of the native and his mission.

Life Purpose as Indicated by the BTS and BTR

In this chart, the BTS is vargottama, and joins the sign of Libra very close to the
position of Jupiter in that sign. Jupiter's rulership of the lagna and the AK rasi, and
his participation in a raja-yoga with Mars, indicates the native's life purpose, while the
BTS position close to Jupiter further heightens the strength of his spiritual mission in
life. SincetheBTS occupies the naksatra of Citra, which is ruled by Mars, the
importance of the Jupiter-Mars raja-yoga becomes all the more evident in light of the
native's life purpose.

The lord of the Bhukta Tithi Rasi is Venus. His participation in the Tapasvi-yoga as
mentioned above indicates that the native would fulfill his life purpose of spreading
dharma through the ashram of sannyasa or formal renunciation. From the Chandra
lagna, Venus rules the 9'h and joins 10'h lord Mercury to form Dharma-karmadhipati
yoga. Thus since all the important ascetic and raja-yogas in this chart associate with
the BTS and its lord Venus, the native's dharrnic mission becomes all the more focused
and significant.

In the Navamsa chart, the Bhukta Tithi Rasi joins the 12th house, while its lord Venus
is exalted. Further, Venus'dispositor Jupiter joins the 12th from the Karakamsa lagna.
These positions show that the auspicious karma associated with spreading dharma
throughout the native's lifetime contributed to strong possibilities of mohsa after
leaving this world.

Taking the BTR as the lagna, the principles of moksa as illustrating important aspects
of the native's teachings may be observed. From Libra, Saturn becomes a yogakaraka,
and joins 10'11 lord Moon in the 12th house. Mercury becomes the 9'h lord and is in
Parivartana-yoga with Saturn as the 4111 lord. Thus the purpose of incarnation is to

20
See Chapter Five for many details on yogas, particularly those relevant to the lives of saints and
ascetics.
84 33 The Spiritual Dimensions of Vedic Astrology

promote the teachings of dhatma, which in the final analysis lead the follower to the
position of moksa.

Similarly, the BTS may be located in all the varga charts to fine-tune the life purpose
of the native with respect to the areas represented by each varga chart.

The Maha-mrtyunjaya Mantra

Since Lord Siva governs all affairs relating to the 7lh house, namely the processes of
death and rebirth, he can be propitiated and appeased by the recitation of the powerful
Maha-mrtyunjaya mantra, which was spoken by the sage Vasistha Muni and given in
the Veda 7,59 as follows. The sincere and persevering recitation of this mantra
brings the compassion of Siva to any soul who may fear death and subsequent rebirth.
It is important among many mantras when chronic or life-threatening disease or other
circumstances befall the native on whose behalf it is chanted;

Om trayambakam yajamahe
sugaiidhim pusti vardhanam
urva rukham iva bandhanan
mrtyor muksiyam amrtat

"1 take shelter in the three-eyed Lord Siva. May He bless me with health and
immortality and sever me from the clutches of death, in the same way that a cucumber
is severed from its creeper."

A shortened version of the above mantra is used by those who find chanting Sanskrit
cumbersome. It is as follows:

Omjum sah

Jyotir-linga Mantras

In order to better understand the purpose of incarnation and to receive blessings from
Lord Siva for guidance in the achievement of this purpose, one is advised to recite the
Jyotir-linga mantra for his specific Sun sign, or for the sign of the BTS, Twelve
different forms of Siva are propitiated with each mantra and each is assigned to one of
the signs of the zodiac. The planetary rulers of each mantra are the same as the planet
exalted in the signs for each (with the exception of those signs wherein no planets are
exalted). Regular recitation of the Jyotir-linga mantra specific to one's Sun sign or BTS
brings the strength, clarity and determination to carry out the purpose of life.

Each mantra begins with om namah sivaya namah, followed by the respective Jyotir-
linga deity. For example, the mantra for the Aries is om namah sivaya namah,
ramesvaraya:
 Vedic Astrology and the Astrological Houses 3o 85

Table 3.4; Jyotir-linga mantras

Zodiacal sign Exaltation ruler Root of mantra Deity

Aries Sun Om namah sivavanamah... Ramesvaraya
Taurus Moon Om namah sivava namah. .. Somanathava
Gemini Rahu Om namah sivava namah. .. Nagesvaraya
Cancer Jupiter Om namah sivava namah.... Omkaresvarava
Leo N/a Om namah sivava namah ... Dhusanesvaraya
Virgo Mercury Oth namah sivaya namah.... Malikarjunaya
Libra Saturn Oni namah sivaya namah.. . Maha-kalesvarava
Scorpio N/a Orh namah sivava namah.... Vaidvanathava
Sagittarius Ketu Om namah sivaya namah.... Visvanathava
Capricorn Mars Otii namah sivava namah.... Bhlmasankaraya
Aquarius N/a Oni namah sivaya namah,... Kedarnathaya
Pisces Venus Om namah sivaya namah... T ryambakesvaray a

Mantra and its Alignment to the Astrological Houses

By way of referencing it to the astrological houses, one can see if the mantra brings the
benefits that are expected from it. In the case of the Maha-mrtyunjaya Mantra, the
chanter desires the strength to avoid physical impairments as well as all dangerous
conditions which may threaten longevity. Apart from bringing the blessings of Lord
Siva, the mantra can be found to energize the kendras of the horoscope in the
following ways:

The Source of the Mantra

Find the number of words in the mantra and reduce the number by multiples of
twelve (12). The resulting sign/house of the astrological chart represents the source of
the mantra. The "source" in this connection indicates the area of the chart which one
seeks to protect through the chanting of the mantra. For example, the Maha-
mrtyunjaya Mantra consists of thirteen words, which reduced by multiples of twelve
equals one. (13-12=1) So the source of the mantra is the 1SI house. The lil house
represents life force, strength and physical protection, and thus the mantra seeks to
bring re-enforcement to this area of the chart.

The Destination of the Mantra

The "destination" of the mantra is equivalent to the number of syllables it contains,

reduced by multiples of twelve. The mantra's destination shows where the strength of
the mantra culminates. The presiding deity over that area of the chart brings forth
blessings to carry out the purpose of the mantra. In the case of the Maha-mrtyunjaya
Mantra, there are a total of 34 syllables, which, when reduced to a number equal to or
less than twelve, becomes ten. So the 10th house, whose strength is critical in
longevity determinations, is the destination of the mantra. The presiding deity of the
86 3f) The Spiritual Dimensions of Vedic Astrology

10lh house is Sri Visnu, Who controls all the kendras of the horoscope. As we have
discussed throughout this book, Visnu is responsible for sustenance or maintenance,
and thus the mantra targets the most important Visnu sthana (the 10th house) for the
purpose of preserving life.

Devata sthana

Count as many signs from the destination house as it is removed from the source
sign/house. The result is the devata sthana or the part of the chart where the deity of
the mantra resides. Counting ten houses from the 101'1, we come to the 7lh house,
which is directly ruled by Siva, who is the deity worshipped through the mantra.

In this way, one can see the power of the mantra for its stated purposes, as all of the
l5', the 10,,> and the 7lh houses and their deities are propitiated through the mantra,
and these are directly Brahma, Visnu and Siva respectively. These are the "arms" of
the horoscope, and by propitiating their deities through the mantra, one receives the
blessings of life and rescue from death. By deduction, this is why Rishi Dattatreya,
who was mentioned previously with reference to the 10th house, is a fusion of Brahma,
Visnu and Siva together, and in fact he is a physician among the celestial realms.

The sodaksari (Sixteen words, 32 Syllables) Maha Mantra (Hare Krsna Mantra)

The sixteen word, 32 syllable Hare Krsna Malta mantra is another example of the
above principles regarding:

(1) the source of the mantra per astrological assignments

(2) the destination of the mantra
(3) the devata sthana or symbolic residence of the deity of the mantra.

First we must understand the purpose of a mantra, and then see its symbolic
application to the astrological houses. The Malta mantra seeks to terminate the
repetitions of births and deaths (samsara) for the chanter. This comes following the
highest level of pure hltakti or devotion, which is called Prema-hhahti. With this in
mind, we can see how the Malta mantra fits the above principles of assignment to the
astrological chart. The mantra is as follows:

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

1. Source of the mantra: There are sixteen words to the mantra. Reducing this by
multiples of twelve, we get four, which equates to the 4lh house, and is the source
of the mantra. This has to do with moksa and is one of four kendras ruled over by
Visnu.
 Vedic Astrology and the Astrological Houses 87

2. Destination of the mantra: There are 32 syllables to the Malta mantra, which
reduced by multiples of twelve, give a remainder of eight. Thus the 8lh house, the
2nd of three moksa houses, is the destination of the mantra. The mantra seeks to
purify the mind of the chanter such that he remembers God at the time of death,
and thus does not have to return to the world of material form.

3. Dcvata Sthdna: The 8th house is the 5th from the 4'h. Thus, the 5'h from the 8th
becomes the 12th house, which is the final stage of moksa, and which is the devata
sthana or the residential abode of the Deity (Sri Krsna or Rama) who resides in
Vaikuntha or the spiritual world. Therefore whoever attains mantra-siddhi or
perfection in the chanting of the Maha mantra attains full Kaivalya or liberation.
There is a verse from the Kali-santarana Upanisad, also quoted in the Brahmdnda
and Vayu Purdnas which supports this statement. 21

The 5th and 9lh Houses

The dharma trikona, the 5lh and 9lh houses, are relegated to Sri, who is Laksrm-devi,
the consort of Visnu (who presides over the 1st house). The 5lh house is very
important, as mentioned above, in that it is the practical evolution of the 4th house,
which is the seat of education and learning. From knowledge, various forms of
sadhana are performed in order to bring the spiritual aspirant to the ultimate levels of
God-realization, which culminate in moksa or the 12th house.

Five Categories of Yogic Sadhana, Five Types of Moksa and Five Devotional Rasas

There are five general categories of yogic sadhana22 culminating ultimately in five
kinds of moksa23 or liberation. In the bhakti school of yoga there are an additional five
stages of sadhana as well.2"1 In the advanced stages of such sadhana, in complete
purification, one may associate with the Supreme Personality of Godhead in five
different rasas (mellows or humors) described in Vaisnava literatures.2j

21 iti sodasakam namndm

kali-kalmas a-nds an am
nut ah parataropdyah
sarva vedesu drsyate
"After searching through all the Vedic literature, one cannot find a method of religion (dharma) more
sublime for this age of Kali than the chanting of the Hare Krsna Maha mantra."
22
Raja-yoga, karma-yoga, jndna-yoga, dhydna-yoga and bhakli-yoga arc the five stages of yogic sadhana.
23
^n-caitanya-caritamrta. Adi-Lila 5.30. There are five kinds of muhti or liberation: Soyujya: merging
with the Brahman effulgence of Narayana; Solokya: to live on the same, planet as the Supreme Being,
Narayana; Sdrsfi: to have almost the same opulence as Narayana; Sdrupya: to have the same form or
features as Narayana. Sdmipya: to always be in the association of Narayana.
24 Sn-caitanya-caritdmrta,
- Madhya lila 24.193.
25
Amrta-pravdha-bhdsya, by Srila Bhaktivinoda Thakura: (1) $dnta-rasa\ Meditation on Brahman or
observing the Absolute Truth in neutrality; (2) Ddsya-rasa: Serving the Supreme Being in awe and
reverence; (3) Sahhya-rasa: Serving Narayana (Krsna) as a friend or confidant. (4) Vdtsafya-ra.sa;
88 The Spiritual Dimensions ol Vedic Asiroiogy

The formal connection with the guru is seen from the 5th house as well as its arudha.26
In later chapters the significance of A5 or Mantra-pada with respect to Drig dasa and
timing the event of meeting one's guru as well as receiving diksa (spiritual initiation) is
discussed.

Thus, in order to bring forth a guru for the purposes of learning spiritual sadhana, one
recites the following five syllable mantra, which brings strength to the 5Ih house of the
astrological chart:

Oni fcrsna gum

The 9th House

Bhagya-sthana or the 9,h house is presided over by SrlmaU Laksmi-devi as the goddess
of fortune (the consort of Visnu) who dispenses the good results of auspicious
activities as performed through the prior lifetimes. Wealth is not seen through the 5lh
and 9lh houses per se, yet abundance or prosperity found here is preceded by service
to the guru and the performance of spiritual activity as are common in temples and in
other holy places or places of worship. The benefits of such service cannot be
measured materially, yet both material as well as great spiritual benefits occur as a
result of such activity.

Note in this connection, that there is a significant link between all the artha houses,
the 2nd, 6lh and 10lh, as calculated from the ascendant and the dhanna houses, l5t, 5th
and 9th. These houses are also artha houses if counted from the 5lh and 9,'1 houses as
well. This means that the most natural evolution of spiritual practices is found in
areas of work or service, which seeks to promote dhanna or spiritual consciousness in
the world. Later we shall see that the most important of raja-yogas involves the union
of lords of the 9lh and 10lh houses, the result of which the native makes a profession of
promoting divine will in the world. This higher realization is called raja-vidya ("king
of all knowledge ") in the Bhagavad-gita, and is the result of acting or serving (seva or
sadhana) after having received knowledge from the proper sources (a bona fide guru
and the Vedas). It gives "direct perception of the self by realization; it is everlasting
and joyfully performed."2'

In Vaisnava (devotional) literature there are nine important processes of devotional

worship (bhakti-yoga) mentioned in the Srimad-Bhagavatam.2!> Abundance resulting
from such activity culminates in knowledge of the Supreme Truth, as well as the
success which is desired through all of the dhanna, artha, kama and moksa houses.

Servi ngthe Supreme Person in the mood of parenthood. (5) Madhurya-rasa: Serving God (as Krena) in
conjugal love (as did the gopis in Vrndavana.)
26
See Chapter Five for a detailed description of Arudha padas, a very important aspect of Jyotisa.
27
Bhagavad-gita 9.2.
28
Srimod-Bhagavatam 7.5.23.
 Vedic Astrology and the Astrological Houses 3f) 89

Apart from the above activities, one chants the nine syllable mantras to Laksmi devi
(for prosperity, abundance and the opportunity to purify existence), as well as to
Brihaspati (the gum, Jupiter, through whom divine knowledge may be acquired). One
may also recite the nine syllable mantra to Srila Vyasadeva, the compiler of Vedic
scripture, for the successful outcome of studying Vedic knowledge.

Om srim /trim mahalaksmyai namah

Om brhirii hrhaspatdye namah
Om vyatii vydsadevdya namah

Finally, we can see that the functions desired through the moksa houses: 4th, 8th and
12Ih, can only be accomplished through their successive houses: 5Ih, 9lh and l5t, which
are the dharma houses. Without proactively pursuing knowledge, self-realization,
sadhana and direct service to the Supreme Truth, it is not possible to achieve ultimate
emancipation, which is the final goal of the human form of life. This is true, even
with the practice of the powerful yoga system called astdnga yoga, which is discussed
as follows with reference to the 8th house.

Dusthanas: 6th, 8,h and 12''' Houses

There are higher and lower dimensions expressed through the 6lh house (as well as
the 8th and the 12th), and thus its importance within the framework of the soul's
evolution is poignant. The 6th is the house of sad-ripns or "six enemies " which are
listed in Chapter Four. These, either individually or collectively, hold the soul back
from advancement in consciousness, and in fact the first three (lust, anger and greed)
are described by Sri Krsna in the Bhagavad-gitd as the "three gates leading to hell" and
thus the degradation of the soul .29 Thus if the higher expressions of the 6th house are
not achieved, then one runs into grave danger through the emphases of planets
located in the 6lh house.

The higher levels of the 6th house are based on its definition as the house of scva or
transcendental service. The relevance of the 6th house to devotional service (as
alluded to in the previous section), comes through the fact that the 6th is the 9th
(dharma) from the 10th (learma), and is also the 10th from the 9th. Thus, in charts of
great bhakti-yogis, for example, there is often raja-yoga involving the 6th house, and
generally other strong planets located in that position. Illustrations of this fact come
in later chapters.

It is therefore said, that by meditating on the full six opulences (Sad-aiSvarya-puma)

of the Supreme Personality Narayana as mentioned in the Visnn Purana. one easily
conquers the sad-ripus (six enemies),30

M Bhagavad-glta 16.21.
30
Visnu Purana 6.5.47: The sad-aisvarya-puma or full six opulences of Narayana are; complete wealth,
strength, fame, beauty, knowledge and renunciation
90 3? The Spiritual Dimensions ot Vedic Astrology

It is important to note here that the unrestricted use of kama or "sense desire" leads to
jealousy of and abuse of others and lies at the very core of the six enemies, which
leads to the fall-down of the soul to lower births. This is because the 6Ih is the 8th
from the lllh, and also the 12Ih from the 7th, both of which are pivotal to the
fulfillment of desire, and how such desires are pursued by the human being. Thus, if
seva or transcendental service is rendered (through either the paths of karma-yoga or
bhakti-yoga, or at the very least, through humanitarian gestures) then the effulgence of
dharma opens the doors through which the soul can purify itself of such lower
propensities. This spares the soul of the painful machinations of the 6th house,
normally considered a challenging dusthana. There are several six-syllable mantras
which can also facilitate the purification of sad-ripus, and they are as follows
respectively: The sad-akshari (six-syllable) Visnu mantra, the Janaka sad-akshari
mantra to Krsna, and to Lord Siva as well:

Orii visnavc namah

Hare rdma krsna
Oiii namah sivaya

The 8lh House

The 8th house is the realm of yoga, tantra, and mystic siddhis (perfections), which are
eight in number and thus called asta-siddhi (eight mystic perfections). Specifically,
one may attain such empowerments or siddhis through the astdnga-yoga system which
was described previously with regard to the 5th house. This eight-fold yogic practice
was taught by Patafijali Muni in his Yoga-siitras and is thus the foundation of all other
modern systems of yoga, such as kundalini, siddha, kriya, tantra, hatha, etc.

According to the Bhagavad-gltd31 there are four gross material substances or prakriti,
and there are four subtle elements, equaling eight in all. These are as follows, ranging
from gross to subtle, along with the karakas which represent each. Note that Sri
Visnu is the Deity responsible for sustenance of the material cosmos as well as all
entities within them. Thus eight karakas (seven planets representing sthira karakas,
plus the lagna) are assigned to each of the primordial elements called prakriti:

31
Bhagavad-gitd 7,4: "Earth, water, fire, air, ether, mind, intelligence and false ego — all together these
eight constitute My separated material energies.'*
 Vedic Astrology and the Astrological Houses 3n 91

1. Bhmni (earth) Mercury

2. Apah (water) Venus
3. Anala (fire) Mars
4. Vdyu (air) Saturn
5. Kham (ether) Jupiter
6. Manah (mind) Moon
7. Buddhi (intelligence) Lagna
8. Ahankdra (false ego) Sun

Astdiiga means "eight-fold" progressive states of elevation through specific yogic

practice, and they are listed as follows. Note that each progressive stage of
advancement, according to the asidnga-yoga process, enables the yogi to incrementally
shed the gross bodily forms and ultimately merge into Brahman or spirit as the final
stage or samadhi. The following eight steps of this yogic process concern the control
or conquering of each of the eight gross-to-subtle elements or prakriti:

1. Yama (controlling the senses). Control of the physical elements of the body is the
function of Mercury, as Mercury represents the prthvl tattva or the earthy element.
On the beginning level of yoga practice (the first rung of the yoga ladder), the
sadhaka learns the process of controlling the senses of the physical body.

2. Niyama (following regulative principles for sublimating desire): Desire is a

function of Venus. On this second rung of the yoga ladder, the yogi learns to
sublimate all desires born of Venus, the controller for whom is Indra in the
planetary realm of svarga-loka.

3. Asana (sitting postures): The correct yogic postures stimulate the kundalinl-sakti,
which lies at the Mooladhara chakra at the base of the spine. Kundahnl-Sakti is a
function of the fire element and is ruled by Mars. This is the third rung of the
yoga ladder.

4. Pranoydma (controlling breath). The airy element is a function of Saturn. There

are five vayus or airs flowing within the physical body, and these regulate many
bodily functions. The ability to control Saturn or bodily vayus at the fourth rung
of the yogic ladder is a difficult process, and by doing so, the yogi can also defeat
the processes which diminish longevity. Indeed, some yogis exist today who, by
perfecting this level of yogic sadhana, (i.e., pranaydma) live to hundreds of years of
age and can leave the body at will.

5. Pratydhdm (avoiding outside distractions): The 5111 level of the yoga ladder
according to astdiiga-yoga has to do with recognizing the inter-relationship of all
things. This is a function of Jupiter through the element of ether. This level of
realization dissolves the concept of duality, that there is a difference between the
seer and that which is seen, or the senses and the objects of the senses. This is a
92 "$> The Spiritual Dimensions of Vedic Astrology

very high level of realization where the yogi ceases to perceive separateness
between the self and all of existence. One can avoid outside distractions fully
when one realizes the oneness of the objects causing distraction and the person
perceiving them.

6. Dhdrana (fixing the mind on one object). The 6th level of the yoga ladder brings
one to the crux of yoga itself. If one can control the mind, then there is nothing
that he cannot accomplish, at least so far as the processes of spiritual elevation
according to the yoga system are concerned. The Moon rules the mind, and thus
is the karaka for this critical stage of spiritual advancement.

7. Dhydna (meditation on Paramatma). At the 7lh level of the yoga ladder, the yogi is
able to discern the difference between Brahman, the all-pervasive spiritual potency
(previously mentioned in Chapter One as antaranga sakti), the jivatmd or
individual soul, and the Paramatma or localized form of the Supreme Soul situated
in the hearts of all living beings. Bringing the mind first of all to fix on an object
(Moon), and secondly to distinguish between the all-pervasive Brahman or Spirit,
the jivatmd and the Paramatma, is a matter of spiritual discernment, which is a
function of the lagna (ascendant). Lord Brahma is the source of creation, and
knowledge of everything both material and spiritual come from him. Given the
relation between Brahma and creation and the 1st house astrologically, the lagna
symbolizes this higher level of intelligence.

8. Samadhi (full yogic perfection) Samadhi is the final stage or end-point of the yoga
system, and is the stage of perfection. At this final stage, the false sense of self,
which is a result of identification with the material body and mind, is dissolved,
and the yogi exists in the pure realization of Brahman or Paramatma realization.
The Sun rules the self according to the twelve different modalities represented by
the twelve signs of the zodiac, referred to in Chapter One as Dvddasa Adityah.
These, in essence, are ahankara. or representations of false self based on mundane
identification. When one comes to the platform of samadhi or perfection, one
attains the pure consciousness of self as being pure spirit and "part and parcel" of
the Supreme Spirit. Thus to overcome the false awareness of self (ahankara) and
to merge into atma-vidya or pure knowledge of the true self (atma or soul) is the
ultimate attainment of the eight-fold yoga system or astatiga-yoga. This is called
Brahma-siddhi or perfection due to realization of the Supreme Absolute Truth.
 Vcdic Astrology and the Astrological Houses 3n 93

Table 3.5: Steps of the Yogic Ladder, Prakriti and Planetary Symbolisms

Progressive 8 Rungs of The Progressive Material Elements Planetary Symbolisms

Yogic Ladder (Astariga-yoga) (Prakiiti- Gross to Subtle)
Yama Bhumi (earth) Mercury
1, (control ol the body)
Niyama Apah (water) Venus
2. (sublimating sensual desire)
Asana Anala (fire) Mars
3. (sitting postures)
Pranayama Vayu (air) Saturn
4. (control of breath)
Pra tyahara Kham (ether) Jupiter
5. (avoiding outside
distractions)
Dharana Manah (mind) Moon
6. (fixing the mind on a single,
object)
Dhyana Buddhi (intelligence) Lagna
7. (meditating on Paramatma in
the. heart)
Samadhi Ahankara (false ego) Sun
8. (Brahma-siddhi or mystic
perfection)

Pitfalls that the Yogi Must Avoid

However, the pitfall with this system of yoga is that often the yogi becomes attracted to
the various siddhis that accompany the consecutive stages of elevation. These in their
own right are about power as a result of the ability to control specific functions in
nature. The eight siddhis are as follows:

1. Anima-siddhi: becoming small like a particle

2. Laghima-siddhi: becoming lighter than a soft feather
3. Prapti-siddhi: to get anything and everything from anywhere and everywhere
4. Mahimd-siddhi: to become heavier than the heaviest
5. Isitva-siddhi: to freely create something wonderful or annihilate anything at
will
6. Vasitva-siddhi: to control all material elements
7. Prdkdmya siddhi: to possess such power as no desire will ever be frustrated
8. Kdmdvasdyitd-siddhi: to assume any shape or form one may desire.

Note also that each siddhi rules one of the eight directions: four primary directions
and four secondary directions. These are:

1. Animd; Past
2. Mahimd: Southeast
3. Lagkima; South
94 3? The Spiritual Dimensions of Vedic Astrology

4. Kdmdvasdyitd: Southwest
5. Prdpti: West
6. Prdkdmya: Northwest
7. Isitva: North
8. Vasitva: Northeast

The yogi thus wishes to control all influences coming from all eight directions by
success in each of eight siddhis. However, if he does so without pursuing the plane of
Paramdtmd realization, he is considered to have fallen from the true path of yoga
enunciated by Patanjali Muni in his Yoga-sutras. Considering that all this is possible
through the mystic yoga system - although it is virtually impossible for persons in the
kali-ynga except for a few very rare souls - one can see that the crux of the 8th house is
related to the place where one suffers from prior inauspicious activities. When one
possesses power it is very easy to superimpose that power over others.

There are many examples of the misuse of power as a result of mystic yogic siddhis
that are given in the Vedic scriptures. Well-known ones are of the demon
Hiranyakasipu who wished to have such power so as to conquer even death. Another
example is that of the demon Rdvana of Ranmyana fame, who sought to even kidnap
the wife of Lord Sri Ramacandra. The tendency here is to lose perspective and think
that one can control nature or that ultimately one can become God Himself. In fact,
the word tantra is a combination of tan which refers to the "body," and tra which
refers to "control." Tantra is meant to control the sexual impulse and kundalini-sakti,
such that one can eventually have mastery over other bodily functions and ultimately
the mind. Again, the pitfall comes with the forgetfulness of one's position within the
realm of mdyd or the illusory energy of NdrdyanaA^isnu, and that the conditioned soul
or jivdtmd in fact has no control over circumstances at all. Thus, what is lacking in
the 8th house is the principle of sraddhd or "faith" in the superintendence, as well as
benevolence of God, and which is implanted and provided through the 9lh house as
mentioned before.

• With this statement, we are reminded of the words of Bhagavad-gitd, in which

Krsna (Visnu, or Narayana) from His transcendent position, is the controller of the
three material qualities (gunas). The living beings (pvdimas), however, under the
spell of mdyd (illusion), remain under the control of these material qualities,
although they choose to think that they are not.32

It is well-known that Jyotisa and allied metaphysical Vedftngas are associated with the
8^ house astrologically. By experience we also find that persons of great spiritual
advancement either reject the study of Jyotisa or do not pay much attention to it. This
is because Jyotisa itself is a kind of siddhi, in that one who becomes proficient in this
study can define and categorize the movements of the soul through various stages of
karma in the past, present and future. Sages such as Narada Muni and others are Tri-

32
Bhagavad-gitd 9.10.
 Vedic Astrology and the Astrological Houses 2n Q1}

kala-jna (knowing all three stages of time: past, present and future) and have this
siddhi in full. Thus, they can read the three stages of time fully without the aid of the
astrological chart. So why do such persons ultimately avoid Jyotisa? It is because in
the advanced stages of spirituality, a devotee or saint only wishes to submit to divine
will with faith and does so regardless of what the circumstances of life may be. This is
the difference between yogic perfection and siddhis (which seek control over nature
and the possibilities of life on this plane of existence), as possible through the 8th
house, and divine consciousness, as achieved through the 9th house.

In order to revive this faith and purify existence of the negative reactions to prior
kannas, one may chant the Astaksari Visnu mantra, which is of eight syllables:

Om namo narayandya

For Jyotisa, it is important to purify the mind and heart of any ahaiikara (false ego)
while administering this greatly powerful knowledge to others. A Jyotisa should never
try to manipulate others (for material gain) by way of this knowledge or to use Jyotisa
to bring harm, as in using it as a weapon. In order to purify his consciousness of any
such tendencies bom of ahaiikara the Jyotisa chants the following eight-syllable
mantra to Lord Ganesa, who removes al I impediments from the path:

Orh sri ganesaya namah

Finally, there is an important message relating to the 8''' house and the attempt of
various yogis aspiring for mystic perfections. The lesson is that one cannot
understand or attain the Supreme Truth by dint of one's own efforts alone. It is by
grace, the blessings of self-realized souls, ultimately of God, that one is able to attain
the perfection of knowledge. Thus, sraddha or "faith" (mentioned previously) is the
next stage in development when the soul's symbolic evolution through the houses of
the horoscope takes him to the 9l1' house. This requires submission, humility and
surrender, qualities which are conspicuous by their absence when the horoscopic
emphasis is on the 8cl house. There are many instructive verses in the Siimad-
FShagavatam on this point, one of which is quoted in the footnotes.33

The 12,h House

The 12'h house is the final stage of moksa, wherein the false identity (ahaiikara)
becomes diffused and one no longer identifies as an entity with a purpose to fulfill in
the material world. Given that it is 12'h (loss) from the I5", it suggests "that which has
come before," and thus is a repository also for the results of various vikannas or
inauspicious actions that may have been performed in the prior lifetimes and which

33
Srimad-Bhagavatam 5.12: "The Creative Impetus," regarding the conversations between Maharaja
Rahugana and his sons.
 96 3) The Spiritual Dimensions of Vedic Astrology

are obstructions to the path of liberation. It is also the repository of akannas or

auspicious actions that release one from the cycles of samsara (births and deaths).

The 12th is also akin to moksakaraka Ketu, who, having no eyes, no longer has a
conception of what is enjoyable within this mundane experience. The soul at this
stage can quickly eliminate the results of prior karmas through austerity, detachment
and renunciation as part of spiritual practice. Typical 12th house scenarios, such as
lack of physical health or vitality, poverty, isolation, dissociation or displacement,
which are some of the material vexations caused by this house, can be completely
vanquished by the chanting of the civadaksari (twelve-syllable) mantra to Lord
Vasudeva (Krsna). If a sadhaka (spiritual aspirant) remembers the name of Vasudeva
at the time of death, then he will no longer have to take births again within the
manifested material worlds. This is confirmed in the Bhagavad gitd as well.34

Om namo bhagavate vasudevaya

Chart 3.1; Someone who very likely attained moksa after the end of life
(Mer) Ven'AL Jup Jup
Sun Moo \ . Mar Mco

\5 Asc " 3
■? Rah:
War AL
Asc (Mer)'
Rasi Ven
\ 4 g/ Sun
Srila Ramanujacharya ^d\
April 10, 1017
12:15:eC (S:2I east)
78 E 56, tl N 14
o . /'■' 7. - "12
¥4'i\
(Sat) Ket

Asc: 12 cms Sun. 9Ar36!GKI Moon: IfGeSI (PKJ Mars 37 Cn 56-tAK)

Merc (R): 21Ar49|AmK| Jup: 2Ge39(DK) Ven: 13 Afra4(PiK) Sat(R). 20 Sg 14 (BK)
rtahu: 11Ta60(MKl Kef IIScBO. HL: 16L«5 GL: 26 Cn 37

34
Bhagavad-glta 8.5.
 Vedit Astrology and the Astrological Houses 3^ 97

1
War Rah Sun

• Ven
Navamsa

AL Srila Ramanujacharya •
Moo April 10, 1017
12 15.Gi (5:22 east)
7« E 56, 11 N 14
|(MerKet Jup
Asc
(Sat)

Chart 3.1 belongs to Srila Ramanujacharya, a great Vaisnava guru who represented the
Sri Sampradaya or disciplic succession coming from Sri, i.e., Srimati Laksmi-devi.15
He was, needless to say, a great self-realized soul, and his horoscope is quite
instructive as to how the various astrological factors may indicate tnobsa or freedom
from the repetitions of birth and death following the current incarnation. Note the
following with regard to factors influencing the end of life:

Rasi Chart

• Mars is the Atmakaraka, and as a yogakaraka for a Cancer rising chart, occupies
the ascendant, thus causing Neecha-bhanga-tdja-yoga. Amatyakaraka (AmK)
Mercury indicates Visnu, and thus shows inclinations to the service of God in His
personal form (hhakti-yoga). From Chandra lagna, lagna lord Mercury joins S"'1
lord Venus (indicative of Laksmi, the consort of Visnu) in the lllh house, thus
forming raja-yoga. Raja-yoga is also formed if the Atmakaraka (AK) and
Amatyakaraka (AmK) are in mutual kendms from the ascendant or Atmakaraka.
These indicate that Srila Ramanujacharya was a great proponent of truth or God
consciousness, and that he was a leader in a mission to promote such awareness in
the world.

• Venus and Mercury in combination with the exalted Sun form a great rdja-yoga in
the 12lh house from the arudha lagna or AL (Taurus).3" Thus, so far as his
position in the world is concerned, his image in life would have been very
35
. There are four sampradayas (systems of disciplic lineage) of Visnu, i.e., Vaisnava sampradayas. They
are as follows: The Brahma sampradaya (beginning from Lord Brahma), Sri-sampradaya (beginning
from Srimati Laksmi-devi), Rudra-sampradaya (beginning from Lord Siva) and Kumara-satnpradaya
(beginning from the Four Kumaras (child sages] mentioned before) The acharyas (self-realized
representatives) for each are respectively as follows: Madhvacharya, Ramanujacharya, Visnusvami and
Nimbarkacharya.
36
The AL or arudha lagna is an important vantage point from which to judge the "image" an individual
portrays within the eyes of the world. Many details on the determination of and interpretation of the
AL are given in Chapter Four.
98 & The Spiritual Dimensions of Vedic Astrology

instructive to the masses as' to how one can become detached from material
identification and become absorbed in the path of God consciousness and
liberation.

The 7th and 12,h houses:

• Natural and functionally benefic Jupiter and the Moon, as respective rulers of the
lagna and 9l1' houses, and conjoining in the 12'h house, are a great Laksmi-raja-
yoga, and thus very indicative of the native's absorption in divine consciousness at
the end of life.

• In tandem, they aspect the lord of the 7lh house, retrograde Saturn, who receives
no aspects from any other planets. Thus at the very least, Srila Ramanujacharya
was promoted to the satya-loka planetary system at the end of life. The Rasi chart
(D-l) suggests this. His Navamsa chart (D-9), however, indicates that it is most
likely that he was promoted even further than that.

Lagnamsa and Karakamsa Lagnas

• In the Navamsa (D-9) chart, there is a great Dharma-karmadhipati-raja-yoga in

the ascendant. It was previously mentioned that great Vaisnava gurus have Saturn
as a yogakaraka in the Navamsa, which thus usually occupies one of three trinal
houses in kendras from Jupiter. This was true in the case of Sri Caitanya's chart
(See last chapter of this book.) and in Srila Ramanujacharya's chart as well. In
later chapters, we shall also see how these two planets are frequently in powerful
combinations in charts of other self-realized souls from other spiritual disciplines
as well,

• Yogakaraka Satum is exalted and joins 9lh lord Mercury, whereas the natural
karaka for the 9lh house Jupiter joins them with Ketu. The yoga is further
strengthened with Lagnamsa lord Venus in the 10th house, and 10th lord Moon in
the 4' . They also form raja-yoga from the Moon in the sign of Capricorn, which
is also the AL for this Navamsa chart. This is a spectacular yoga for someone who
is the representative of a disciplic lineage having its roots with Sri, or Laksmi-devI
personally.

• The KL or Karakamsa lagna is Pisces, and thus Aquarius, the 12th sign from it,
gives many clues as to the destination after death. Moksakaraka Ketu, plus all of
the above planets forming raja-yoga including Jupiter, in addition to Lagnamsa
lord Venus, aspect (by rasi drsti) the 12"h from KL. Similarly, the Atmakaraka
Mars, plus the natural Atmakaraka Sun, are the only aspecting influences on the
12,h house from Lagnamsa. When natural and functional benefics only aspect the
12lh from KL, then it is likely that the soul attains full spiritual emancipation or
mofcsa following the lifetime depicted in this horoscope.
 Vedic Astrology and the Astrological Houses 3? 99

Given that few souls in our nonnal experience are as advanced in spiritual
consciousness as Srila Ramanujacharya, we do not get too many chart examples as
classic as his to suggest that the native attains moksa at the end of life. This chart,
however, leaves little doubt that the determination of after-life destinations is well
within the purview of Jyotisa. Still, the subject is elusive, as exactly who is or is not
granted entrance into the kingdom of God is ultimately a matter of divine prerogative
which can circumvent our objective jyotish analyses whenever it wants.

Chart 3.2: Female, an Advanced Spiritualist, Humanitarian and Bhakti-Yogi

AL HfiT VttB
f'.'-a- - .ir

Rah
Rssi

Jup Sat Feiriale

Moo November 14, 1961
Ket 8:57:00 (5:1X1 west]
71 W 12, 42 N 20 Ran
Mar Mer Ven
Asc Sun

Asc: 22St;03 Sun 28 Li 38 (AKi Moon: 16 Cp 22 (AmKj Mare: 7Sc1!)(PK;i

Merc: 11Li31(BKi Jup flCp07(PiK) Ven: 16 Li 52 (MKl Sat: 1 CO 45 (GKJ
Rahu; 29Cni2(DK) Ketu: 29 Cp 12 HL: 28 Sg 09 GL: 27 Pi 32

Rah !
Jup Moo Sun Me i
ven
k.-r Sal Aa*
lali
Navamss

Mer Ven Ferrale

Asc November 14, 1961
Sat 8;37;00 (5 00 west]
71 W 12, 42 N 20
Ket
AL Mar

Scorpio rises in this chart with the naksatra Jyeshta, with its ruler Mercury in the 12,h
house joining 12,h lord Venus in moolatrikona with Atmakaraka Sun also, who is in
debilitation. Lagna lord Mars occupies the lagna forming Ruchaka-maha-purusha-
yoga (for a great person). Fifth lord Jupiter and 9,h lord Moon join 4lh lord Saturn to
form raja-yoga, while Venus and Mercury form raja-yoga in the 10,h house from
100 Sj The Spiritual Dimensions of Vedic Astrology

Chandra lagna (the Moon's vantage point), These positions indicate a sincere effort
on the part of the native to purify herself and to benefit humanity by the rendering of
services that are uplifting. She performs many duties on behalf of the spiritual group
and ashram that she belongs to, in addition to working with children professionally
and helping the elderly on a volunteer basis.

With Saturn and Ketu in the 3rd house, and Saturn, Ketu and Venus in trines to each
other in Navamsa fB-9), it is clear that this individual does not pursue sense
gratification as a goal in life. Rather, renunciation and the desire to detach from the
sensual experience of life feed the fire of her spiritual advancement. This, however,
can only be achieved within the context of seva or service, as without a positive
engagement for the senses, renunciation alone does not deliver the desired result.37

The Next Life

The 7th house is unoccupied, yet its lord Venus is strongly positioned in the 12th
house in the moolatrikona sign of Libra. All of Venus, Mercury, AK Sun, as well as
Jupiter, Moon, Ketu and Saturn aspect the 7Ih house by rasi drsti. Rahu also aspects
the 7lh. This indicates that there are residual karmas for her to tie up before making it
possible to ascend to higher lokas or to Vaikuntha in the next birth. Still, the
predominance of benefics, both natural and functional, on the 7lh house and its lord,
suggest that her good karmas carry her to a higher position in the next lifetime, even if
to Earth,

In the Navamsa, a poignant raja-yoga for spirituality forms in the ascendant with
yogakaraka Venus, 9lh lord Mercury and lagna lord Saturn. This is indeed powerful to
indicate the dhaima of a Vaisnava, as well as truly humanitarian disposition. (Note
that planets ruling devotional spiritualism, i.e., personifying the deity accompanied by
the rendering of service, are: Mercury, \ enus and Saturn.) Exalted Moon is in the 12lh
from Karakamsa lagna, which indicates that she is indeed a Vaisnava or advanced
devotee of Sr! Krsna. Thus the Moon is her Isla-devatd.

The 12th from KL is further aspected by Venus, Mercury and lagna lord (and thus
functional benefic) Saturn. The 12,h from Lagnamsa is aspected by Jupiter from the
sign of Pisces, although by natural malefics Rahu and Mars also, thus indicating a
''mixed bag" so far as the possibilities of ascension to the higher lokas are concerned.
Nevertheless, the 12lh from KL is well-reinforced by strong benefics, in essence
indicating that the soul certainly does not have to take birth in a difficult position in
the future lifetimes.

• If benefic Venus, in strength, persists as a powerful influence on the 7,h and

12,h from the lagna, as well as on the 12th from the KL, then birth may be on
the planet of Indra or svarga-loha in the future lifetimes. Modification of these

37
Bhagavad-gita 6.1.
 Vedic Astrology and the Astrological Houses 101

results, however, depends upon intervening effects of malefics as well as other

benefics.

• In a case where strong, benefic influences only are on (I) the 7,h house and its
lord in the Rasi chart; (2) the 1 d'1' from KL Karakamsa lagna; and (3) the I2'h
from Lagnamsa, then ascension to one or more of the higher lokas: svar, mahar,
jana, tapa and tatya, is likely.

Finally, it should be bom in mind here, that due to the spiritually diminished
atmosphere of kali-yuga, it is rare to find attributes such as these in a chart, which
suggest that the soul is elevated to these higher planetary systems after death. Still, a
careful examination of all relevant details is an important exercise in consideration of
which factors bring elevation, degradation or rebirth on Earth after death.

Chart 3.3: Jayananda Dasa, the Ambassador of Rathayatra in America

Jup Ven Sat AL Ket
Mer Sun

Moo
Asc
Rasi !

Jayananda Das
April 27, 1939
13:01:00 (5:00 west)
84 W 11 „ 39 N 45
Mar Rah

Asc: 27 Cn 55 Sun: 13 Ar 34 (PiK| Moon: 36Cii37[AK) Mars; 26 Sg 31 (AmK|

Merc: 17 Pi 07 (BK) Jjp: 4 Pi 10 (GKl Ven; & Pi 34 (PK) Sat; 0 Ar 01 (DK)
Rafiu: 15 Li 41 (MK) Ketu: 15 Ar 41 HI. 2OSc0a GL 15 Li 24

Rah
Asc Sat Sat Moo
AL
i Asc ii 10'
2
Rah
Moa
Navamsa
\12 /' Mer
Jayananda Das ^V' 9
Jup Ket y' S ■
<_i

Sun
X_i

April 27, 1939

13:01:00 (5:00 west) \ „
84 W 11: 39 N 45 Ven ■s Mar
Mer Mar Ven /
■ Ket '
Sun J up
102 3n The Spiritual Dimensions of Vedic Astrology

Jayananda Dasa was perhaps the most beloved and famous disciple of Sri Srlmad A.C.
Bhaktivedanta Swami, A devotional legend in his own time, he was the first to
mastermind and create the Rathayatra Cart festival of Sri Jagannatha-deva in the
Western countries. Although an industrial engineer by education and degree,
Jayananda Dasa became completely disillusioned with mundane society and work.
Following this, he fully and utterly surrendered at the feet of Srila Prabhupada and
became a great Vaisnava (Visnu-bhakta). He was well-known among his peers as a
completely selfless and humble servant, very pure at heart and never apt to criticize or
find fault with others. Although blessed with the life of a pure Vaisnava, he was
stricken with leukemia and died at the age of 38. He did so in a temple at the exact
beginning of the Brahmd-muhurta, the most auspicious hour of the day. The following
notable attributes of his horoscope may be studied for our edification:

Auspicious Karmas and Supportive Yogas

Rasi chart: In the Rasi chart, the 5fh house is empty, although its lord, yogakaraka
Mars, occupies Sagittarius, the sign of parama-mitra (great friend) Jupiter. Jupiter in
turn occupies the 9lh house with benefics Mercury and exalted Venus in his own sign
of Pisces. The aspect of 5fh and 10th lord Mars to 9th lord Jupiter, as well as to lagna
lord Moon, completes a powerful Dharma-karmdhipati-yoga, thus making devotional
life and service of the guru the primary karma to be experienced in the current
lifetime. In turn, the three benefics in the 9lh house aspect the 3lh lord Mars by rasi
drsti. This creates a situation where benefics only have sway over the trinal houses:
1st, 5th and 9tl1. Further, the birth was during the Sukla NavamI Tithi while the Moon
was rising in Cancer, Sun exalted in the 10lh and Venus exalted in the 9th. These facts
are very similar to those found in the chart of Lord Sri Ramacandra, Whose chart is
mentioned in Chapter Five.

Rathayatra - the Cart ceremony of Lord Sri Jagannatha-deva

in this chart, the arudha lagna or AL is Aries, from which the strong Moon in Cancer
(Atmakaraka and lagna lord) occupies the 4lh house. Given the relation of the 4lh
house to conveyances or vehicles, and since the AK Moon signifies the Deity Krsna
(Jagannatha), it is clear from his chart how he could be famous in the role of the one
who brought the ancient cart ceremony to the Western world. For this service he
became reputed as a great bhakta. with exalted Sun in the AL with Ketu and Saturn
{Ista-devara). while the Sun also rules A10 Rajya-pada Leo.

Further, the lord of the 4th (Venus), an important karaka for the cart or vehicles, is
exalted in the 9lh house with Mercury (indicating Visnu or Krsna) with Jupiter. The
inference here is that the native created the American version of the ancient cart
festival on the order of his ^uru, who was very pleased with his efforts. The position
of these planets in the 12' from the AL underscore Jayananda's repute within the
circle of his peers and outside his guru's movement as well.
 Vedic Astrology and the Astrological Houses 3h 103

A5 and A9, Arudha Padas of the 5lh and 9th Houses: Taking the stronger between
Mars and Ketu as the lord of the 5th house, the A5 or Mantrapada becomes Virgo.
Similarly, the A9 or arudha of the 9th house becomes Sagittarius, which is occupied by
Mars, Given that all four planets influencing these houses by rasi drsti are natural or
functional benches, there is little to suggest that anything in the way of negative or
inauspicious karmas were executed by the native for the better part of his lifetime.

So far as sanchita (sum total or aggregate) karma is concerned, the fact of shortened
longevity suggests that there was a final bill to be paid for karmas executed in the
prior lifetimes. This can be seen by way of Saturn-Sun-Ketu aspecting the 5lh house
by rasi drsti, which is equal to the 8th from the AL (Aries). In essence, the position of
the Moon in a kendra with only malefics in kendras from it is a combination for
alpayu or the short term of longevity (0 to 36 years). However, the strong aspect of
Jupiter to the lagna and lagna lord marginally increased the term, although not by very
much Whatever the longevity may have been, the protection of the guru is a strong
force guiding his soul, both throughout his lifetime, as well as at the time of death.

Circumstances at the Time of Death: Rasi and Navamsa Charts

The guru's presence at the time of death can be seen by way of Jupiter's strong aspect
to the 3,d from the Atmakaraka Moon, as well as onto the 3rd and 8"' houses from the
AL (by both rasi drsti as well as graha drsti). Further, benefics Venus and Mercury
reinforce the auspicious presence at the critical moment of death. Indeed, he left this
world in the temple of Sri Sri Radha-Krsna at the precise time the conch shell blew
just prior to Mangala-aralrika (auspicious morning ceremony for the worship of the
Radha-Krsna Deities in the temple).

Jayananda Dasa died on May 1, 1977, during the Drig MD (maha dasa) of Leo, and AD
(antaradasa) of Leo. From the dasa arriving at the moment of death, further clues can
be had as to the blessings that this person achieved in the next life. Leo, as it has been
pointed out, is the arudha of the ] 0lb house, while its lord is exalted in the AL and 10,h
house from lagna. He thus became famous throughout the course of his lifetime as a
devotee, while the manner of death also earned him widespread fame. In the Navamsa
chart, Leo is occupied by the Sun, Jupiter and Ketu, while all of these, in addition to
9,h lord Mars in strength, aspect the 12th from Karakamsa lagna by rasi drsti.

From Lagnamsa, the Moon and Rahu occupy the 12,h house, which could indicate that
the mind was somewhat agitated at the time of death. Still, the 12lh lord Saturn (Paka
of the 12"' house) is again aspected by all of Sun, Jupiter, Ketu, Moon, as well as 9Itl
lord Mars by rasi drsti. So, however disturbing the physical or mental condition may
have been toward the end of life and at death, the native is assured of attaining an
auspicious birth in the next lifetime. The attainment of mofesa, however, becomes
questionable, as is more evident from the Punya Chakra (death chart) for Jayananda
Dasa, which is given shortly.
104 3) The Spiritual Dimensions of Vedic Astrology

Thus, with a few basic tools, one can study the nature of karmas accruing throughout
the life of a native. The results of such katmas may give either elevation in the next
life, continuance of births and deaths on the earthly of existence or degradation to the
lower planetary strata.

Concluding Remarks: House Emphasis in the Charts of Spiritualists

While the above are among many conceptual ideas regarding the spiritual
underpinnings of the astrological houses, the following house emphases are frequently
seen in such charts:

• Raja-yogas and strong emphases in the 5lh and 9"' houses; Maha-Laksmi-yoga as
well as Dharma-karmadhipati-yoga are among the most prominent of such raja-
yogas. These are prominent mostly among practitioners of karma-yoga and bhakti-
yoga. More on these important yogas are discussed in subsequent chapters.

• The lord of the lagna, Sun, Moon, Jupiter, Ketu, plus the AK planet (to be
discussed in detail in Chapter Two) involved with kendra and trikona lords, in
kendra and trikona houses, as well as 8th and I2lh houses.

• Emphases of lords of kendra and trikona houses forming raja-yoga in the l1"1 and
6lh houses as well, especially in the charts of Vaisnavas (devotees of Visnu).
Vaisnava charts and all those of a devotional orientation also emphasize Venus,
Mercury, Saturn and the Moon in the above positions and form raja-yogas.

• Raja-yogaJsand Vipareet raja-yoga39 form in the 8th house and are frequently
found in the charts of Jyotisis, tantrics, as well as followers of the following yogic
sadhana: siddha-yoga. kriya-yoga and kundalinl-yaga, while practitioners of hatha-
yoga have combinations, especially involving Venus and Saturn, in the 5'h and 3rd
houses,

• Yogas involving Rahu and Ketu with the luminaries (Sun and Moon), as well as
Jupiter, carry great significance in spiritual charts. Births during eclipses of either
the Sun or Moon are found in charts of individuals exhibiting extraordinarily
elevated symptoms of spiritual consciousness. This is especially true if Ketu is the
conjoining node with either of the luminaries. (In this connection, see the chart of
Sri Caitanya Mahaprabhu in Chapter Two, as well as Chapter Eight.)

38
Raja-yoga is formed by way of conjunction, aspect or exchange between lords of trikona houses and
kendra houses Raja-ypgas are strongest when the planets involved are also positioned in trinal and
angular positions.
59
Vipreet means "reversal." Vipreet raja-yoga is formed when the rulers of 6lh, S'1' or 12'11 conjoin,
mutually aspect or exchange. They are most potent when falling in 5'h] 8'h or IT'8 houses. The reversal
effect occurs as a result of something inauspicious happening, followed by something surprisingly
auspicious.
 Vedic Astrology and the Astrological Houses 105

• Emphases on t'le 12th house are almost always found in the charts of ascetics or
renunci3tes, such as sannyasis, monks or nuns, priests, as well as those who do
volunteer work on behalf of displaced persons, As subsequent chapters unfold, we
see the great significance of the 12th house as an indicator of mofesa and just how
advanced the soul is in the matter of achieving the ultimate goal of human life.
ultimate goal of life is to transcend the repetitions of births and deaths in this
world This fact is explained throughout this book by way of various astrological
factors.

So in these ways, some conceptual ideas of the spiritual foundations of the twelve
astrological houses can be acquired through reference to various Vedic scriptures.
How these houses and their meanings play into the practical interpretations, especially
the results of Drig dasa, is a very important part of the analyses of charts that are used
as illustrations in later chapters.

OM TAT SAT :
 CHAPTER FOUR

kAlapurusa,
FOURTEEN DIVISIONS OF THE UNIVERSE
AND THE PUNY A CHAKRA

m rdhva-mu I am adhah-sak ham

asvattham prahur avyayam
chandamsi yasya parnani
yas lath veda sa veda-vii

"It is said that there is an imperishable banyan tree that has its roots upward and its
branches down, and whose leaves are the Vedic hymns. One who knows this tree is
the knower of the Vedas." Bhagavad-gita 15.1.

In this Chapter, the seven lokas (higher planetary systems) and seven talas (lower
planetary systems) pertaining to the Kala-purusa (universal form of Visnu) are
described in greater detail. These points are mentioned in Chapter Three with
reference to the T'1' house of the horoscope. The method of determining the previous
birth through the astrological chart of the current lifetime, as well as the future births
is discussed as well.

The Kala-purusa, Twelve Zodiacal Signs and Measurements of Time

In Chapter Eleven of the Bhagavad-gita, the Virata-pumsa, or universal form of Visnu,

is described in detail. Virata means "large" or "huge," thus indicating that the Virat-
purusa is a form encompassing the entire manifested universe. The Virata-pumsa is
also called Kala-purusa, as this gigantic form of Visnu encompasses the three
dimensions of space, plus the fourth dimension, time (hala). Time is defined as a
linear progression of the state of being, as well as infinite repetitions of various cycles
and sub-cycles. With regard to the planet Earth, time is defined in terms of a
samvatsara, which is the period of sidereal progression of the Sun through the signs of
the zodiac. The upper part of the body of the Kala-purusa is called the loka (the
heavens or planes of increasing purity and bliss) and is represented by one-half of the
zodiac from the signs Aries (the head) to Virgo (the navel, called Brahma-nabhi). This
represents the period of time from the spring equinox to the fall equinox, adjusted by
ayanathsa to the revolution of the solar system. The period from the fall equinox to
the spring equinox, adjusted by way of ayanathsa, represents the lower extremities of
the Kala-purusa called tala (hells or spiritual planes of decreasing purity and increased
ignorance).
108 Sn The Spiritual Dimensions of Vedic Astrology

Summarily, the higher planetary systems associated with the upper body ol the Kcila-
purusa are heavenly planes wherein knowledge and purity exist, whereas the planetary
systems aligned with the lower body ol the Kala-purusa are hellish and represent a
diminishing ol spiritual strength and purity. This may be understood by way ol the
Sun's (atma or soul) exaltation at ten degrees in the sign ol Aries, whereas his
debilitation is at ten degrees in the sign ol Libra. The space Irom ten degrees Aries to
ten degrees Libra represents the seven lokas, while the space Irom ten degrees Libra to
ten degrees Aries represents the seven tains. Both ol the signs Aries and Libra have a
loka as well as a tnln, and thus there are fourteen planetary systems in all associated
with the upper and lower body ol the Kala-purusa. These divisions are more easily
visualized by way ol Table 4.1 below;

Table 4.1: Lokas and Talas in the Kala-purusa

tf Loka Range Body Center Tala Range Body Center

1 Salya Aries 10°- 30° crown of head Atala Libra 10°- 30° hips
2 Tapas Taurus Forehead Vitala ^ Scorpio upper thigh

3 Jan as Gemini mouth or throat Sutala ' Sagittarius lower thigh

1
4 Mahar Cancer Heart Talatala ! Capricorn knees
i
5 Svar Leo Navel Mahatala j Aquarius ankles

6 Bhuvar Virgo ^ Abdomen Rasa tala ^ Pisces lop of foot

1
7 Bhu Libra 0°- 10° base of spine Patala 1 Aries 0° - 10° bottom of foot
1

Everything that exists within this universe is made in the image of the Kala-purusa.
Thus, the above seven planes ol existence are reflected within the astral bodies ol all
animate beings. It is for this reason that there are seven chakras or vital energy
centers, which are a reflection ol the spiritual planes existing within the Kala-purusa.
Thus the true spiritual aspirant in meditation sees God both within as well as without.
This is also reiterated in another way by Sri Krsna in the Bhagavad-gUa 1

Time and the Processes of Maya (Illusion)

At the time of dawn, the Sun, in its apparent motion, rises in the east and moves
progressively from the lagna to the 12th house, then to the 10lh house at noon, then to
the 7th house at sunset, etc. What is visible, therefore, appears as an anti-zodiacal or
retrograde motion ol the Sun. However, the Sun can never actually be retrograde.
1
Bhagavad-glta 6.30 "For one who sees Me everywhere and sees everything in Me. 1 am never lost, nor
is he everlost to Me,"
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra 3> 109

Rather, the lagna moves in a zodiacal (forward) direction while the Sun stays relatively
stationary. Thus, the illusion of the Sun's retrogression is akin to the perpetual
retrogression of Rahu, indicating that what seems to be truth in the material world is
really the reflection of the actual truth in the eternal world. This is what is meant by
the analogy of the "tree with its branches upward and its roots downward" in the Gita
verse quoted above. Such a tree does exist, but only as an illusion, not in material
reality. For example, if one goes to the banks of a calm lake, one can see the trees
with their branches downward reflected in the water. Looking backward at the real
tree, however, one sees that instead, the branches of the tree move in the opposite
direction. When it is said in the Bhagavad-gita that the leaves of the tree of this
material world are the Vedic hymns, it means that those who are enlightened with
higher knowledge understand that which is truth and that which is illusion side by
side. When one has fully realized such knowledge, then he is fit for liberation from
the cycles of repeated births and deaths. This is stated in the .Sri Isopanisad 2 and in
many other Vedic literatures as well.

The Sun as a Measurement of Time and Illusion

When the Sun rises, the reflection of truth and the actual truth are the same. In other
words, they are both in the 1st house. However, as the day continues, the illusion
increases until sunset when the truth and illusion are again together at the 7th house.
Thus the points of sunrise and sunset are symbolic of the processes of birth and death,
because it is only at such junctures that the illusion ceases. It is only in the seven
lokas or upper planetary systems that the Sun is visible. Thus, from the Earth upward
to bralmia-toka (satya-loka), the illusion can be perceived by way of the repetitions of
births and deaths. Enlightenment thus involves a true understanding of both eternal
truth (sat) and non-truth (asat) as inseparable polar opposites. Since the perception
of time, birth and death become proportionately less apparent the higher the soul
ascends through these tokas, it is thus from the position of human life in bhu-toka
(Earth) that the opportunity for self-realization is the greatest,3

2 Sn Isopanisad 11: vidyam cavidyam cay as, tad vedobhayam saha; avidyaya mrtyum tlrtvd
vidyaydmrtam asnute "Only one who Kin learn the process of nescience (non-truth) and that of
transcendental knowledge side by side can transcend the influence of repeated birth and death and
enjoy the full blessings of immortality."
2
It is said that one year by human calculations is equivalent to one day of the gods. Similarly, on the
planet of brahmd-loka (satya-loka), a thousand ages (i.e., 1,000 maha-yugas) is equivalent to one day.
(Bhagavad-gita 8.17) Therefore, the proportions of time are greater the higher the ioka or plane of
existence the soul attains. Time is thus most easily perceivable on the Earth planet, which is the lowest
planetary system wherein the Sun is visible. It is for this reason that in the Vedic literatures, the human
form of life on Earth is in the most auspicious position from which to realize God and thus to attain
mofesa. This was taught by Sri Caitanya Mahaprabhu also, and quoted from the Sri Caitonya-caritdmrta,
Adi-lila 9.41.
110 3(5 The Spiritual Dimensions ofVedic Astrology

The Darkness of the Seven Talas

In the seven talas or lower regions beneath the Earth, the Sun does not shine, and thus
the above awareness of time and illusion versus reality does not exist there. Thus
"hell" is more appropnately defined as an increasing density of consciousness or
ignorance, and such spiritual ignorance becomes more and more apparent as the atma
descends to the lower talas. The Srimad-Rhagavatam describes these seven talas as
blla-svarga' or as heavenly planes resembling those of the svarga-loka. The difference
between heavens in bila-svarga-tala, however, as opposed to that in the actual svarga-
loka. is that the inhabitants in the former have no conception of time, and thus are
fully immersed in illusion. Their existence, apart from granting them the opportunity
for heavenly pleasures, offers no opportunity for realization of truth, and thus it is
considered hell. Although in svarga-loka, as well as in other higher lokas, the
perception of time is less apparent, still the demi-gods and demi-goddesses in such
realms are cognizant of the fact that their existence is temporary. After an extended
period of time, they too have to descend to the human form of life on Earth again in
order to attain full self-realization and God Realization.3 It is for this reason that
many of the avataras of Visnu, as well as great saintly persons, come to the Earth
planet to teach and promote the principles of dhanna. These points are covered in
detail in Chapter Eight.

The Effect of the Illusion

The effect of such an apparent retrograde motion of the Sun is that the spiritual planes
or lokas appear as reflections or mirror images. It is for this reason that many
spiritualists advise the use of the internal lokas for meditation. The order and
positions of the internal and external lokas and talas representing the Kala-purusa are

4
Snrmd-Bhagavatam, 3.24 In that section, three heavenly regions are described as divya-svarga or
heavens enjoyed in the higher lokas; bhauma-svarga, or heavens available on Earth; and bila-svarga, or
planes beneath the Earth in the seven talas. Bila-svarga is the only region wherein the passage of time
is not perceivable due to the absence of the Sun in such regions. |Illumination in such talas occurs by
way of the light emanating from the heads of ihe nagas (snakes) in the patala-Ioka]. Thus there is no
old age, disease or other disturbances perceived there. Death in bila-svarga, however, is carried out by
way
5
of the Sudarsana cakra weapon of Sri Visnu.
The fact that residence in any of the higher lokas up to satya-!oka is temporary is stated in the
Bhagavad-gitd 9,21, as follows:
te taiii bhuklva svarga-lokam visdlam
fesine punye manya-lokam visanti
evam irayi-dharmam amtprapamta
gatdgatam kama-kama labhante
"When they |the gods and goddesses in the higher lokas] have thus enjoyed vast heavenly sense
pleasure and the results of their pious activities are exhausted, they return to this mortal planet Ibhu-
loka, Earth] again. Thus those who seek sense enjoyment by adhering to the principles of the three
Vedas, achieve only repeated birth and death "
 Kala-Purusa, Founeen Divisions of the Universe and the Punya Chakra Sf 111

reversed in order to reflect the truth and illusion of existence respectively. Externally,
the lokas and tolas appear differently, as appropriate to the illusion created by the
apparent retrogression of the Sun, Visualization of the internal and external lohas and
tolas maybe easier by way of the following diagram in Figure 4,1.

Figure 4.1: Internal and F.xtemal Lokas and Talas

Loka: Internal s-L;igna Loka: External

—
I a pa
■i
m
janalaka , \hkn. \ Mali#
s \
if
Miihiiiloka afelaia: Xl.litB. Irk :

N/ Rnril- ibi ' l.-l ! L'J-n.il

iVi\

Bhiiv'rtJnkii .11 IJ Vitli >Lui

—S3 VlJkitA-m
^ 7rti House

The Kala-purusa, Five Tattvas and the Immediate Previous Life

The division of the Kala-punisa into seven lokas (heavenly planetary systems) and
seven talas (lower hellish planetary regions beneath the Earth) has already been given.
The same Kala pumsa or universal form of Visnu can also be divided into five parts,
each associated with one of five tattvas or states of energy and matter. The more
subtle the tattva, beginning with the akasa-tattva (ether), the higher its position within
the Kala-purusa and planetary systems associated with it. Thus, in progressive stages
of density, the five tattvas are associated with five portions of the Kala-purusa as
follows inTable 4.2:

Table 4.2: Five Tattvas and Divisions of the Kala-purusa

Tattva Portion of Kala- urusa Planetary Sigruficator

Akasa (ether) Brahma-loka to Mahar-loka Jupiter
112 3* The Spiritual Dimensions of Vedic Astrology

Tattva Portion of Kala-purusa Planetary Significator

Agni (fire) Bhu-loka (Harih) Sun and Mars
Vayu (air) Seven talas down to Patala- Saturn
loka
Prthvi (earth) Naraka-loka (hellish regions Mercury
beneath Patala-loka)

This information is very useful in the determination of where the soul came from in
the previous lifetime. The method for the determination of which of the above five
sthanas (universal positions) the soul came from in the previous birth involves the
drekkanas occupied by the stronger of the Sun and Moon in the horoscope. The
procedure is as follows:

• Depending on the lagna of the horoscope, determine the stronger of the Sun and
Moon. The planet ruling the drekkana occupied by the stronger one determines
the previous birth based on the above divisions of the Kdla-purusa into tattvas.
Strengths are based upon the position of the Sun and Moon in either kcndra or
trikona houses from the lagna, as well as their positions in exalted, own or friendly
signs. If, according to these criteria, they are still equal in strength, then the
natural strengths of the signs they occupy determine the stronger one. Dual signs
are stronger than fixed signs, while fixed signs are stronger than moveable signs,

• If the drekkana occupied by the stronger of the Sun and Moon is ruled by Jupiter
(afeasa-tattva) then the previous birth was among the saints and sages, i.e., the
highest division of the Kdla-pumsa.

• If the stronger between Sun and Moon occupies a drekkana ruled by either Moon
or Venus (jala-taltva) then the previous birth was among the demi-gods and demi-
goddesses, Gandharvas, Kimpurusas. Kinnaras, Apsaras (angels), Suidhas and other
godly beings.'

• If the stronger between Sun and Moon occupies a drekkana ruled by the Sun or
Mars (agni-tattva) then the previous life was on the Earth planet among human
beings.

" A drekkana is a one-third division of a sign. The Drekkana (D-3) chart is based upon this division.
The Is' ten degrees of the sign (T' drekkana) are ruled by the sign itself; the next 10 degrees (2"''
drekkana, 10 to 20 degrees) are ruled by the 5ll, sign from the starting sign; and the last ten degrees (3,d
drekkana, 20 to 30 degrees) are ruled by the 9* sign from the starting sign.
The nature and varieties of the different types of inhabitants of the higher planetary systems are given
in the 5rimati-Bhdgavatijm 11.14.5-7. The ones named herein are a few among many.
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra 2h 113

• If the stronger between Sun and Moon is in a drekkana ruled by Saturn (voyu-
tattva) then the prior lifetime was in one of seven (alas beneath the Earth.

• If the stronger between Sun and Moon occupies a drekkana ruled by Mercury then
the previous birth was in the hellish regions of namka-loka.

The position or status occupied by the native in the prior incarnation depends on the
strength of the drekkana ruler occupied by the Sun or Moon (in the Rasi chart) as well
as the kinds of yogas it is involved in. In this connection, raja-yogas involving the
drekkana ruler indicate a royal or some other high status in the prior lifetime, while a
weak or poorly positioned drekkana ruler indicates a lower position or status.

These principles may be understood by way of a few illustrations.

("hart 4.1: A Past Life amonn the Demi-nods and Demi-noddesses

Jup <
Sun Mco

Asc
Sat
(Mer) Rah
Rasi

Ket AL Lucia Dos Santos

Ven March 22, 1907
20:37:00 (0:00 west)
8 W 10. 37 N 52 Mer} .T
AJF
Mar Asc
Sun

Asc: 2 I i 02 Sun: a Pi 32 [GKI Moon: 17 Ge IBiPiK) Mars: 2 Sg 33 [DKj

Merc (R): 29Aq5B(AK) Jup: 9 Ge 26 (PKj Ven: 25 Cp 36 (BKl Sat: 26 Aq i6 (AmK)
Raho: 6 Cn 5B (MK) Ketu 6 C|> f)& HL: 7 Ta 04 GL: 5 Aq 44
In the chart of Lucia Dos Santos (one of the famous Fatima children), the Moon's
occupation of the 9rh house (a trikona) in a friendly sign with Jupiter is stronger than
the Sun in the 6th house. The Moon in Gemini occupies the 2'lcl drekkana, which is
Libra, and which comes under the heading of jala-tattva. This indicates that the
native descended from the realm of the angels or demi-gods and demi-goddesses in
the prior lifetime. Her status in the past life has been as a great teacher or spiritual
mentor given that Venus occupies the 4'h house of the chart with Ketu, while its
dispositor, yogakaraka Saturn, forms a great raja-yoga with 9Ih lord Mercury. The
native is famous in this lifetime as the Catholic nun who received a visitation from the
Mother Mary, According to historical accounts, Mother Mary revealed three secrets to
Lucia, one of which predicted the occurrence of a great miracle which later became
known as the famous "Fatima Miracle of the Sun." The chart of Lucia Dos Santos is
analyzed in detail in Chapter Seven.
114 Sfi The Spiritual Dimensions of Vedic Astrology

Chart 4.2: A Repetition of the Human Birth on Earth

(Mar) !
Moo

Ket
Ven
Rasi
John Allen Muhammad
December 31. 1960 Rah
612:00 (6 DO west)
90 W 4, 29 N 57
Sun Sat Mer AL
Asc
Jup

s,ln:
Asc: 145(|31tBI4) Moon. liSeUetUK: Mars (R): 15 tie 00
Merc: 1j%20fPK) Jup: 20 dt) 4u [AmK) Ven: -Aq^S(OK) Sat:
Rahu: 16 Le 04 (Pi K) Ketn IBAqlM HL: 22 Sc OS GL. 1BLi54
The native of Chart 4.2 is one of the infamous "beltway snipers" who perpetrated a
reign of terror in October, 2002 by randomly singling out and gunning down ten
innocent people in the Washington, DC area. He was sentenced to death for these
slayings on March 9, 2004. Both the Sun and Moon occupy kendra positions. The Sun,
however, is stronger than the Moon by way of occupation of the lagna with lagna lord
Jupiter. The Sun occupies the second drekkana of a fire sign, which is ruled by Mars.
Thus the immediate prior lifetime was on Earth as a human being. Mars joins the 7'1'
house of the Rasi chart with 12lh lord Moon, while receiving mutual aspects from
maraka lords Mercury and Saturn. This indicates that he had a history of committing
cruelty and atrocities in the previous lifetime as well. Some elements of good kaima,
however, may be seen by way of Jupiter and the Sun's occupation of the lagna in
strength, thus forming raja-yoga. It is possible that he fought in the military and
defended people, yet the cruelty of indiscriminately killing and maiming people was a
propensity that continued into the present lifetime.
 Kala-Purusa, Fourteen Divisions of the Universe and the Punva Chakra 113

Chart 4.3: A Descendant from the Realm of Great Sages and Saints

San Moo

Ven Sat
Mer Asc
Rah Rasi
Al
Edgar Cayce
March 18, 187" Ket
15:03:00 [5:49 west)
87 W 29, 36 N 51
X12
Jup /11--
Mar AL .''Sat ■
Mar Jup' ■"MerRah Ven" ,

Asc: 26 Ci 54 Sun: 6 Pi ISfCKj Moon; 20 A' 05 (BK) Mars: 19 Sg 05 (PiKi

Merc: 19Aq34[MK) Jup; 9 Sg 54 {GK> Ven: 23 Aq 35 (AK) Sat; 20 Aq 41 (AmKi
Rahu; 17Aq45(PKj Kctu: 17 Le 45 HL: 2 Sg 27 GL: 12 Cp 19
Edgar Cayce, the native of Chart 4.3, was a clairvoyant healer during the early IfOOs
who acquired great fame for his work in intuitively diagnosing and healing all
manners of mysterious and vexing diseases His chart is discussed in greater detail in
Chapter Seven, For the purposes of our present discussion, note that the Sun in the
9,h house in the triendly sign of Pisces is stronger than the Moon in the 10th house in
the neutral sign of Aries occupied by the Moon. Further, the Sun is in a dual sign,
which is stronger than the moveable sign of Aries. The Sun is in the 1" drekkana of
the sign Pisces, which is ruled by Jupiter. Thus the native descended from the highest
planetary systems which are occupied by great saints and sages. His ability to
correctly diagnose disease and its cure (especially in instances where doctors had been
baffled) is easily visible by way of Jupiter's occupation of his mulatrikona sign
Sagittarius in the 6th house, with yogakaraka Mars, thus forming raja-yoga. Dhamia-
karmadhipati raja-yoga thus forms with the strong ruler of the Sun's drekkana. This
suggests that within the course of his earthly lifetime the native performed an
important mission related to dhanrxa.
116 3> The Spiritual Dimensions of Vedic Astrology

Chart 4.4: Someone Who Ascended from the Lower Regions of the Universe
\ler Wer
Rah Mar
A.-bc
Sat
Ras.
Mais n/lonk te 7 4 Sjfl

September 16. 1947 AL

8:23 43 (8:00 west)
122 W 25, 37 N 46
Ket Moo Mer Ven
Jup Asc Sun

A.sc: 1 Li 28 Sun 1 Vi 47 (GKl Moon; 21 Li 17 (MKj Mars; 25 Ge 32 (AK)

Merc; 1 7 Vi 59 (PiK) Jup; 0 Sc 16 (DK] Ven; 5Vi52<PK: Sat: 24Cn43(BKj
Rahu; 3Ta13lArpK) Ketu; 3S&13 HL: 15 Sc 23 GL: 5 Pi 55
This is the chart someone who admittedly had some difficulty seeing and
understanding that his previous life was in the hellish region of namka-loka.8 The
Moon is stronger in the lagna than the Sun is in the 12th house. The Moon's
occupation of a drekkana ruled by Mercury (Gemini, prthvi-tattvd) indicates that the
native ascended to the earthly position from the lowest possible planetary realm,
naraka-loka. Some qualifiers helped the native understand his mission in that realm,
however. In the Rasi chart, the Moon's drekkana ruler Mercury is the 0th and 12th
lord, and he occupies the i2lh house in exaltation with lagna lord Venus, This causes
raja-yoga and Laksmi-yoga. The aspect of Atmakaraka Mars and yogakaraka Saturn to
Venus and Mercury also suggest that the native could have worked as a priest in the
prior lifetime on behalf of those souls forgotten in such nether regions of hell. He
continued the same work this current lifetime on Earth as a monk and Vaisnava.

The Punya Chakra

The Punya chakra is the chart cast for the place and moment of death. This chart
specifically addresses the destination attained by the soul after death, the conditions
surrounding the time of death, as well as whether or not the native achieves rebirth on
the earthly plane in the next lifetime. It also describes the possibilities of moksa,
elevation to one of the higher lokas mentioned so far in this chapter, or whether the
nalive descends to one of seven talas (hells) in the next lifetime. Since the Punya
chakra is essentially an event chart, astrologers can make use of some key principles of

* In the Srimad-Bhagavatam 5.24, the hellish region naraka-loka is described. Therein it is mentioned
that Yamaraja, the demi god of death and punishment, resides in this hellish plane It is also
mentioned thatpilr-Iofea exists there, which is the "planet of the forefathers." Pitr-Ioka is also inhabited
by various sainls and self-realized persons who presumably reside there out of compassion for those
souls undergoing purging as a consequence of transgressions committed as human beings.
 Kala-Purusa, Founeen Divisions ot the Universe and the Punya Chakra 31 117

Prasna in order to delineate the results. There are specific rules that must be learned
for interpreting the results of this chart, the most important of which follow in the
paragraphs below.

Guidelines for Studying the Punya Chakra

The word punya implies "piety" or "merits" resulting from pious activity performed by
the native in this or prior lifetimes. The chakra or chart cast for the exact moment
and place of the native's death shows how and to what extent his pious or impious
actions dictate his attainment in the life thereafter. This approach may be used in
preference to the natal chart (of the current lifetime) for determining future births, as
the natal chart does not take into account the karmas accumulated by the native in the
current lifetime. The karmas an individual performs are mostly invisible to the eyes of
other humans, yet every thought and deed is carefully noted down by God and
dispensed by Yamaraja. the demi-god of death.

With these points in mind, the following astrological factors need to be born in mind
and given preference in the interpretation of the Punya chart.

Sad-ripus; Six Kinds of Weaknesses and Sins

The 6th house represents the sad-ripus or six kinds of enemies (weaknesses) that
plague all conditioned souls, including the demi-gods and demi-goddesses. These
represent the material world attachments of the conditioned soul. Planets as
significators for each ripu or enemy indicate extreme distortions or illusions in the
areas of life represented by them. These are summarized below in Table 4.3.

Table 4.3: Sad-ripus and Planetary Significators

Ripu (enemy) Sanskrit name Planetary Significator

Lust kama Venus
Anger krodha Mars
Greed lobha Saturn
Illusion moha Moon
Madness mada Sun 9
Envv matsarya Mercury

9
The Sun ii associated with "madness," since the epitome of insanity is in thinking that one is great or
powerful This is called ahankara or false ego.
118 Sj The Spiritual Dimensions of Vedlc Astrology

Students will note that Jupiter does not become an enemy, being that he is the most
benevolent of all the grahas. Rahu and Ketu do not represent ripus, as they do not
have physical bodies

1. Planets placed in the 6th house of the Punya chakra at death pertain to each of the
above ripus and indicate the "weaknesses" (different from a "sin") of the native,
the result of which there is punishment in the life after death. It is advantageous if
the 6th house is empty in the Punya chakra, as this may indicate that the native has
relinquished those weaknesses due to material attachment.

2. The S'1' house of the Punya chakra is the place where past "sins" accrue and for
which the native is punished in the lifetime immediately following the current
one. Naturally, afflictions to this house by way of functional malefics placed in it
indicate the kinds of "sins" committed, their severity, as well as the extent to
which they obstruct the path of spiritual elevation of the native. If natural and
functional benefics prevail in this house, especially Jupiter, then the results of
sukrti or pious actions determine the auspicious position of the native after death.

3. It is important to differentiate here, that the "weaknesses" represented by the 6'h

house are not as damaging as the "sins" represented by the 8th house. This is
because one may damage oneself by indulgence in the weaknesses represented by
each of the six ripus. The "sins" suggested by planets in the 8th house, however,
are those committed "against others." The latter are taken to be more prohibitive
of the native's advancement in consciousness, thus bringing greater punishment
than that which is suggested by planets ("weaknesses") in the 6l1' house.

4. If Jupiter is positioned in the 8th house, or if his aspects (by graha drsti) fall on the
8th house, then all sins from the immediate and distant lifetimes become
completely pardoned by divine grace. Such divine grace may be that of the furu or
the Ista-devata or both. Jupiter's graha drsti onto the 12'h house grants moksa
provided other conferring factors agree, as it represents the will of God. Similarly,
Jupiter's presence in or aspecting the 6th house pardons all negativity resulting
from planets representing sad-ripus ("weaknesses").

5. The 12th house is the gate leading the native away from the current dimensional
plane. Planets in it determine the future lifetime of the native. The various
destinations or lokas are indicated by the planets in the 12<h house which signify
each. If the 10th lord occupies the 12^ house, then the native's auspicious work
promises to grant moksa soon after death, provided Jupiter is involved. Further,
planets in the 12th house indicate what the native was thinking of at the time of
death. Natural benefics placed in the 12th house grant elevation to higher planetary
systems (lokas). If there are both benefics and malefics in the 12th house, then the
native attains to the higher lokas after first purging the results of some negative
karmas on Earth.
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra 3n 119

6. The 7lh house is directly the house of death and rebirth, and ideally should be
empty if the native is to attain moksa. if there are planets in the 7th house, then the
native must take greater or fewer births again, depending on the number of planets
in the 7lh house. The type of birth is signified by the individual planets placed in
the 7lh house, as well as the sign on the cusp of the 71'1. If there are planets in both
the 12lh house, as well as the 7lh house, then the native attains a higher planetary
system in the next life, only to fall back to Earth at some point in time. A greater
number of planets in the 12th house indicates a greater possibility of elevation to
higher lokas if a lesser number of planets are in the 7lh. The converse applies as
well.

7. The lagna of the Punya chakra indicates the circumstances of death. What
happens to the soul in the moments immediately following death is seen from the
planet(s) in the lagna. The strongest planet in the lagna also indicates the years,
days and-or months elapsing before the next birth occurs. According to the rules
of Prasna, the following are deemed to be the periods of time elapsmg between the
moment of death and the next birth according to each planet: Multiply the periods
of time by the number of navamsas attained by the planet in order to arrive at the
final period of time elapsing. Thus, the minimum amount of time is twelve days,
whereas the maximum time period is nine years.

• Sun - six months

• Moon - twelve days10
• Mars - seven days
• M ercury - two months
• Jupiter-one month
• Venus - fifteen days
• Saturn - one year

So, the 6th, 7'h, 8lh, as well as 1st and 12th houses are the key areas for studying the
circumstances of death and the birth thereafter. There are many additional matters
that can be studied from the Punya chakra which are beyond the scope of this book.
The following case studies, however, illustrate the above more clearly.

10
Students will note that the period of the Moon in Prasna is for one muhurta or one moment. For the
purposes of the Punya chakra, this may equate to one day. Since the minimum period elapsing between
lifetimes is twelve days, this is the period of time assigned to the Moon,
120 2p The Spiritual Dimensions ofVedic Astrology

Chart 4.5: Punya chart (death chart) of Mahatma Gandhi

1
(Mar) (Sat)
. Asc
(Sa1J
Rasi
4
Ket ^ I Rah
1U
January 3D, 1948 (Mar)
17:17:00 (5:30 east)
77 E 13 28 N 40 We c \i
y'9' . '11.
Jup s
TMer MndVen

Asc R Cn 34 Sun 10Cp23(MK| Moon 14 Vi JGfPiKi Mars (R): 11 Lel9(PK)

Merc; 3 Aq 23(DK] Jup; 2? Sc 57 (AKi Ven: 22 Aq 02 (BK) Sat (R): 26 On 53 (Amk)
Rahu; 26 Ar Ofi iGK] Kstu: 26 Li 06 HL; 17 Sc If, G1 10 Aq IB
In this chart, there are no planets in the 6lh house, a fact which indicates that there
were no "weaknesses" or sad-ripus for which the native would have been punished
after death. It is also significant that Gandhi was a politician, and to have little if any
influence in the 6th house (enemies) is rare in consideration of the nature of that
profession. Gandhi was respected universally, even by his adversaries in the British
government who sought to defeat his efforts to achieve Indian Independence.

The 7th houses, however, has one plane! in it (the Sun), thus indicating that Gandhi
did not attain moksa, but had to return to the human form of life on Earth in the next
incarnation The Sun indicates he took birth again near a temple or in a holy place in
the next lifetime.

The presence of two planets in the 8lh house, however, is indicative of certain "sins"
against others for which the native was punished in the next lifetime. One would be
surprised to think that Gandhi, who lived and carried the persona of an ascetic or holy
man, would have sins for which he was punished in the next lifetime. However, God
is fully cognizant of the private or unseen transgressions of a native, being omniscient,
and these are shown by the nature of planets in the 8lh house. These may be
explained as follows;

• Mercury: Mercury represents matsarya or "envy." Gandhi was jealous of Subash

Chandra Rose who single-handedly organized the Indian National Army and who
thus was able to effectively threaten the British in India with military might.
Rose's approach was thus more effective in the long-run in the actual achievement
of Indian independence, although Gandhi's movement proved to generate a
powerful collective identification with that cause. So, the "sin" of envy, indicated
by Mercury, impacted the future birth of Gandhi.
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra 3" 121

• Venus: Venus in the 8' house represents the "sin" fed ma or "lust," and more
specifically, the desire to enjoy women licentiously (outside of marriage). It was
said that Gandhi sought to prove his control over the mind and his sexual energy
by lying down with several young girls who happened to have been the grand-
daughters of his cousin. How or to what extent such activities represented "sins"
or transgressions is unseen to the material world, yet known to He Who
administers punishments for all sins of all natives. The aspect of Mars to Venus, as
well as the presence of upagraha Mandi very close to Venus (at 24058' Aq), give
further hints as to the possibilities of transgressions represented by Venus. These
are further exasperated by the fact that Venus occupies a fixed sign, thus
indicating that the sins committed were more serious than just a casual mistake.

The fact that there are no planets in the 12l11 house, while the lord of the IT1'1
(Mercury) goes to the 8Lh, indicates that Mahatma Gandhi was not elevated to any of
the seven higher lokas. He did not achieve moksa, as Jupiter makes no aspect to the
12'h or the 8' house of the chart.

Saturn's position in the lagna indicates that a considerable time elapsed between death
and the next birth. This is indicated by Saturn's attainment of nine navamsas (at
26053' of Cancer), while the base period of Saturn was for one year.

Finally, death by assassination is indicated by mutual aspects of Jupiter, Rahu and

Mars. More on this combination as contributive to deaths by assassination are given
in subsequent case studies.

Case Study 4.6; Punya chart (death chart) of Indira Gandhi

KbL
Rah Moo ,' Mar Vtri
.-'tJup Glk
, Mnd Asc ^rin

Rasi
ladira Gafidhi Punya
Moo October 31, 1984
11:00:00 (5:30 east)
77 E 13, 2&N 40
Mar Glk Jup Ket Mer Sat AL .i.
Asc Ven Sun
Mnd

Asc: 11 Sg 40 Sun: 14 Li 20 (GK) Moon: 10 Cp 42 OK) Mars; 24 Sg 52 (BK)

Merc: 26Li60(AK) Jup: 15Sg04(PK) Ven 19Sc43(PiK) Sal: 24 Li 07 (MK)
Rahu: 4 Ta 47 (AmK) Ketu; 4Sc47 HL; 2eAq3& GL: 15Vi 14
122 35 The Spiritual Dimensions ofVedic Astrology

The lagna of Indira Gandhi's chart is occupied by Jupiter in his mulatrikona sign,
while Mars joins as the lord of the 5"h. There are no planets except Rahu in the 6lh
house, while the 7th and 8th houses are empty as well. Venus occupies the 12lh house,
a fact which is significant in consideration of the next lifetime. These points are
further analyzed as follows:

• There are no grahas (planets) in the 6lh house, thus indicating that there are no
"weaknesses" (sod-ripus) for which the native had to suffer in a future birth.
Rahu, however, indicates leanings toward deception or hidden activities, while the
correlation to Venus here is obvious by his occupation of the sign of Taurus. Still,
no major sad-ripus are indicated. Sins or transgressions against others are absent
too, as the 8lh house is empty. So, there are no planets compelling the native to
take birth on the earthly plane again.

• Venus in the 12th house indicates birth in svarga-loka, the planetary system of
Indra in the next lifetime. However, since Jupiter does not aspect or join the 12'h
or 8,h houses, moksa was not attained by the native. She would thus go to indra-
loka following death, after the period of time governed by Jupiter, multiplied by
the number of navamsas Jupiter attained. Jupiter's natural period is one month,
times five navamsas attained (15o04' Sagittarius) by him, and equals a period of
five months elapsing after death until the time of the next birth. (Note that the
stronger planet in the lagna is taken for purposes of indicating the time elapsed.)
After enjoying heavenly delights on that loka, she returned to Earth again.1'

• Finally, Venus indicates the thought patterns of the native at the time of death.
Indira Gandhi was assassinated while attending the filming of a movie, a typical
Venusian activity.

" In the Bhagayad-gita9.21, the phenomenon of elevation to higherplanetaiy systems followed by

return to Earth, is given as follows: "When they [those ascending to heavenly planets] have thus
enjoyed vast heavenly sense pleasure, and when the results of their pious activities are exhausted, they
return to this mortal planet [Earth] again."
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra Sn 123

Chart 4.7: Punya chakra (death chart) of Rajiv Gandhi

Ket
Sun Ven ' Mnd
.'Glk
fiSat)
Jup
Rasi

(Sat) May 21. 1991

20:00 00 (5:30 east)
79 E 58, 12 N 58 Mar
Mnd Glk J jp
Asc
■'Ven Ket

Asc; 27 Sc 35 Sun: BTalPJPKi Moon ' Q Le 07 (AmK] Moth 3 0n24[GK)

Merc; 12Ar12(PiK: Jup: 13Cn43(BK) Ven: 20 Ge 05 iaK.I Sat (R): l3Cp05(MK)
Rahu: 27Sg57(DK;i Ketu: 27Ge57 HL: 12Cii34 GL; 22Ar4.fJ
In the chart of Rajiv Gandhi, the lagna and the 12th house have no planets, while the
6,h and 8,h houses are occupied by Mercury and Venus respectively. The Sun is in the
711' house. From these facts, several deductions regarding subsequent births may be
made as follows:

• If no planets are in the lagna, then the time lapse between births is very short, yet
is indicated by the planet ruling the lagna and the number of navamsas attained by
it. Mars rules the lagna, the natural period for which is seven days, while Mars
attained two navamsas at 3024' Cancer. Thus the period elapsing between death
and the next lifetime was fourteen days.

• Jupiter and Mars are in trines to the lagna, while Jupiter disposits Rahu. This
indicates death by assassination. In Raj iv's case, his death was by bomb explosion.

• Mercury, the sad-ripu representing the enemy maisarya or "envy," occupies the
sign of Aries in the 6th house. Gandhi was thus punished in the afterlife for the
weakness or attachment of envy, but of whom or what? Due to Mars' rulership of
Aries, it is evident that the envy he held was toward his younger brother. It was
said that between him and his younger brother, the latter was by far more qualified
and enthusiastic to do the work of a politician. Rajiv Gandhi's real desire was to
be a pilot, although he was asked by his mother to seek the Prime Minster post
due to his being the elder brother. So, envy is seen in the chart, a weakness for
which the native has to again return to Earth after death.
124 <r The Spiritual Dimensions of Vedic Astrology

• Venus represents kama or too much attraction to or desire for women in general,
or to a particular one. Ketu's proximity to Venus suggests a chance or sudden
encounter, which could have turned into a covert liaison.

• The Sun's presence in the 7,h house guarantees rebirth. Still, a lack of planets in
the 12lh house does not allow elevation to any of the higher lokas after death.
Jupiter's lack of influence on the 8l1' and 12L|' houses also neither permits moksa
nor forgiveness of sins committed. So, the native returned to a birth on the earthly
plane after a period exceeding fourteen days after death

Chart 4.8: Punya chakra (death chart) for The Reverend Martin Luther
King Jr.
Msr Rah Ven AL
Sun Mar Moo Kijt ;Upj
Sat
tec *

Rasi
M. Luther King Punya , k2
April 4. 1966 (Jup) Mer
16:01 00 (5:00 west)
9Q W 2, 36 N S ST Sur
Ket
Asc

A&c: 5 Vi 21 Sun 21Pi50(AmK) Moon; 3Ge3G|MK) Mars: 12Ar27(BKl

Merc; 3Pi04(PKj Jup (R) 2Le52(GK) Ven: 1Pi44{DK) Sat: 21Pi5u(AK)
Rahu: 25Pi35{PiK: Ketu: 25 Vi 33 HL: 28Aq51 GL; 25Cn05
Reverend Martin Luther King Jr. was a great servant of humanity and a key catalyst in
stimulating the civil rights movement for African-Americans in America during the
turbulent 19t>0s. The Punya chakra for King's assassination is significant in light of
the astrological principles discussed thus far. Some key points are as follows;

There are no planets in the 6" house, suggesting that the Reverend had no
weakness or sacl-ripus for which corrections were necessary in a subsequent birth.
However, there is a very strong Mars in the 8lh house of the chart suggesting that
he was responsible for some "sins" born of intense anger. It is natural that the
repression of African-Americans in America, the cause for which he fought until
his death, was likely to have been the root cause of this anger. Whether or not
anger is justified is difficult for any conditioned soul to decipher, especially if the
native utilized the force of such anger for the protection of others. However, if a
strong Mars is in the 8lh house of the Punya chakra, then it can be said that the
native committed transgressions against others through anger, even if such actions
were not visible to the common observer. It is also important to note that actions
 Kala-Purusa, Fourteen Bivisions of the Universe and the Punya Chakra 35 1 25

(karmas) based on such anger could also have been carried out in the lifetimes
prior to the present one seen in this Punya chakra as well,

• Whatever karma may have been accumulated from sins born of anger, however,
becomes irrelevant in this chart due to the strong aspect of Jupiter to the 8th house
from the 12'h house. This suggests that the native was pardoned for whatever sins
there were by divine grace, although it is impossible to know the rationale through
which God administers such pardons.

• There are five planets in the 7lh house, while a strong retrograde Jupiter alone
occupies the 121 house. The interpretations of these combinations are clear: The
native had to take numerous rebirths on Earth as a human, after first spending
some time in the higher planetary realms beyond svarga-loka. Taking the
rulerships of the seven lokas literally in consideration of the rules for judging
Punya chakras, the satya-Ioka was the loka attained by the native after his death by
assassination. Jupiter's retrogression, with its dispositor plus four other planets in
the 7lh house, indicate that the native desired to come back to Earth to finish the
mission left yet incomplete due to his untimely termination of life by
assassination.

• The reasons for desiring rebirth are clear in consideration of the powerful
Dharma-karmadhipati-yoga involving lagna and 10lh lord Mercury, with 5lh and
9'h lords Saturn and Venus respectively in the 7''' house. In consideration of the
greater number of planets in the 7'h house, as opposed to onlyjupiter's presence in
the 12th house, the native did not spend too much time in the higher lokas prior to
his descent again to Earth for the reinstitution of his prior mission of serving
humanity.

• The period elapsing between death and the next birth is equivalent to the number
of navamsas attained by lagna lord Mercury. In this chart, Mercury attains only
one navamsa at 3o03'. Pisces, thus the period of time between lifetimes is very
short, two months. Ketu's occupation of the lagna and Rahu's position in the 7th
house indicate the shock or suddenness of the event of his assassination death by
gunshot.
126 3> The Spiritual Dimensions of Vedic Astrology

Chart 4.9: Punya chakra (death chart) for Saint (Mother) Theresa of Calcutta

The Punya chakra of Saint (Mother) Theresa of Calcutta is highly significant in the
matter of illustrating the principles that have been enunciated thus lar.
Glk
(Sst) Asc Mnd (Sat)
Mnd _ 7 Asc '■..12
v' 11 Ket
Glk
! Ket • AL
Rasi
4 10 (Jup)
AL Mother Thefesa Punya (Mer) Rah
(Jup) September G, 1997 Sun
21 ;25:00 (5:30 east) iRah
88 E 22, 22 N 34 |Sun ^ Mar 9
Ven (Mer) °r
Mar Mco
.'Moc Ver

Asc: 2B Ar 7A Sun; 1& l.e 18 (PKJ- Moon 29 Vi 05(AKi Mars; 2CiLi23CMKj

Merc (R); 10Le15(GKi Jup (R): 19Cp5?(PiK} Ven; 20Vi41(AmK: Sat (R): 25Pi32tBK)
Rnhij 2B Le 07 (DK) Ketu; 2B Aq 07 HL 1SSg4Q GL: 21 Sg 31
In this Punya chart, Aries is the lagna and is not occupied by any planets. Lagna lord
Mars is thus taken to determine the period of time elapsing between death and the
next life. Mars' natural period is seven days, while in this chart Mars (at 20o23' Libra)
attained seven navamsas. Thus the period intervening between death and rebirth into
the next earthly life was 49 days. Other significant facts regarding this Punya chart
may be noted as follows;

• There are two planets in the 6'h house representing npus or "weaknesses," and
these arc the Moon (moha or "illusion") and Venus (kama or "desire"). It is
therefore evident that inwardly Mother Theresa had some desire for family as well
as for physical love (Moon and Venus respectively) even though the sister's
lifestyle, vows and persona were that of a celibate nun who renounced the material
world. Such desires could not have been that significant, however, due to the
debilitation of Venus in Virgo, while the Moon in that sign is also not taken to be
that strong.

• Whatever the level of desire or illusion there may have been representing
weaknesses, the fact that Jupiter aspects the 6^ house fully exonerates Saint
(Mother) Theresa from punishment for any such weaknesses. This forgiveness
results from the great sincerity of this soul to work on behalf of the masses of
suffering people, a point which is explained further as follows. The punishment
for the "concealment" or denial of these two ripus was completely excused by God
after her death. Thus her path of elevation was not impeded in the least by the
grace of Jupiter.
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra 3n 127

• Jupiter's position in the 10,h house, while 10"' lord Satum joins the 12th houses in
Parivartana-yoga with Jupiter, is very significant in this Punya chart. This yoga
represents the very high level of sacrifice perfonned by Saint (Mother) Theresa in
her lifetime, wherein the suffering people or downtrodden masses were the
beneficiaries of her hard work. Saturn's position in the 12,h house, and especially
since he is very strongly involved with Jupiter, indicates without a doubt that the
native was elevated to the higher planetary system of capa-loka in the next lifetime.
Tapa-loka is very appropriate in her case, as it is the loka or abode of great ascetics,
renunciates and tapusvis. She renounced every kind of material or sensual
pleasure for the sake of carrying out her earthly mission, thus demonstrating a
very rare kind of tapasya in this current kali-yuga.

• Mars' position in the 7lh house, however, indicates that after a long period of
existence on that higher planet, she would again come back for rebirth on the
Harlh planet. Mars, the significator of hhu-loka (Earth) indicates rebirth without a
doubt.

Finally, the retrogression of both Saturn and Jupiter may indicate that the native was
not satisfied that her mission to help the sick and poverty stricken souls had been
completed. Thus God allowed rebirth again so that she could continue her sincere
mission. This rebirth occurs after ascension to the tapa-loka planetary system
following this lifetime.

Chart 4,10; Punya Chakra (death chart) for Vivekananda Svami

Ven Moq (Meii
Ket Mar Sun ;

Asc Ven
Rasi

(Sat) Vivekananda Punya

(Jup) July 4. 1902
21'00'Da (5 30ea&t)
68 E 18, 22 N 36
AL Rah
i
!
Asc; 2 Aq 02 Son: 10 Ge 12 (MK) Moon Mars 25 Td 33 (AK)
Merc (R): 4 Ge 42 (GK) Jup (R) 23 Cp 30 (AmK) ven 2 Cp 58 (DK)
Rahu: 8LM4(BK) Ketu: & Ar 14 HL: 20 Li 05

Vivekananda Svami was perhaps one of the most important proponents of Sanatana
dhanna in the 20"' century. Historical records report that Vivekananda Svamis parents
128 3> The Spiritual Dimensions of Vedlc Astrology

performed great pre-conceplion vratas or devotional austerities in worship of Lord

Siva in order to bring forth a child of great spiritual stature by his blessings.
Vivekanada's Punya chart is highly significant in light of the destination expected for a
pure saint following his earthly incarnation. With respect to the above rules of
interpretation, some important notes on this chart may be made as follows:

• The 6th and 8lh houses of the chart are empty, thus indicating that the Svami had
no sad-ripus or "weaknesses" or attachments, nor were there any "sins" against
others for which he had to suffer after death. Further, the 7lh house is also empty,
which indicates that he was not destined for rebirth on the Earth planet in the next
lifetime. Jupiter's aspect to the 6Ih and 8lh houses indicates a complete pardon of
even the slightest transgressions, thus guaranteeing elevation in the next lifetime.

• The 12lh house has Jupiter in it, as well as Saturn in strength in his own sign of
Capricorn. If there are no planets suggesting rebirth, nor a necessity to be reborn
again for any such purpose of karmic reconciliation, then it is clear that
Vivekananda Svami ascended to the higher lokas of either tapa-loka or satya-loka
after his death. Tapa-loka is the more likely loka (the loka of great ascetics and
renunciates), as Saturn is stronger in this chart than Jupiter, who represents satya-
loka.

• Finally, the retrogression of both Saturn and Jupiter in the ll'11 house suggests that
the desire to do the work of promoting dharma may bring him to choose rebirth
again. These conclusions are reinforced in consideration of the aspect (rasi drsti)
of yogakaraka Venus and I0lh lord Mars in this chart to Saturn and Jupiter in the
12tl' house. It is important to note here that there is a vast difference between the
necessary "mandate" to come to Earth for reconciliation of karmas, as opposed to a
spiritually elevated soul who "wishes and chooses" to lake rebirth for the sake of
serving the cause of dharma. Thus, it cannot be said with certainly that the Swami
attained moksa, as the attainment of the spiritual world is granted entirely as the
prerogative of God. Further, rebirth with the intention of rendering pure service
or sevci to the cause of dharma is equivalent to moksa even while incarnated within
the human form on Earth.
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra 3r> 129

Chart 4.11: Punya Chakra ("near-death-experience" [NDEJ chart)

Hansadutta Dasa's "Return from Death" (apamrtyu)
Ai- Ven Rah Sun Sat ! Ven Rah
Moo Mer Aac S Jup Sun Mer
Mnd
Glk
Mar Jup
Rssi
Hansadutta Apamrtyu Glk
June 25, 2003 Mnd
7:20:00 (7:00 west)
123 W 12. 39 N 9
Ket

Asc; 2&Ge15 Sun: 9Ge44[PKl Moon: 23 fv 20 (WK) Mars: 9 Aq 28 (GK)

Merc; Ta 08 (AK| Jup: 23 Cn 02 (PiK) Ven; 24 "Tg 57 (BK) Sat: 8 Ge 53 |DK!
Rahu: 3 Ta 50 [AmK) Ketu 3 Sc 50 HL: 23 Cn 49 GL 0 Li C2

Hansadutta Dasa is a great Vcnsnava and disciple of Srila Prabhupada, A.C.

Dhaktivedanta Svaml. On June 23, 2003, he suffered a massive heart attack and was
pronounced dead by paramedics who came to his rescue. Miraculously, he came back
into his body after spending a period of thirty hours in a coma. In effect, he died and
came back. The Punya chakra for this event is very instructive of some important
principles in Jyotisa, the most important points of which are as follows:

• The lagna of the Punya chart shows the circumstances at the point of death. With
the Sun joining 8'h lord Saturn in the rising sign of Gemini, the incident of heart
attack is clear. There are no benefics reinforcing the lagna, indicating that the
intent of Ycmia (demi-god of death) was to take his soul. With the lagna lord
joining the 12th house, it can be surmised that the native would have left this
world easily, having no particular attachments or desires to remain for any reason.

• The positions of Venus and Mercury in the 12th house suggested that the native
was absorbed in meditation on Radha and Krsna (Venus and Mercury respectively)
at the time of his NDE "departure." In fact, Hansadutta Dasa was engaged in
chanting his morning japa (recitation of the Holy Names of Krsna, the Mahd-
inantra) at the time of this near-death experience.

• Apart from Ketu, the 6th house of sad-ripus is empty, indicating that there were no
"weaknesses" for which the native would have suffered in the afterlife. Similarly,
the 8th house is empty as well, indicating that there were no "sins" against others
left which would have forced him to again take rebirth to reconcile those sins.
Ketu's presence in the 6'h indicates that he committed some mistakes throughout
the course of his lifetime, but none which would have obliged him to take rebirth
130 The Spiritual Dimensions ol Vedic Astrology

again. The fact that the 7'h house of rebirth is empty also confirms that had he left
this world, he would not have had to take rebirth again on Earth in the immediate
life after this death. Further, Jupiter's aspect to the 6111 house indicated that
whatever mistakes he committed were forgiven by his guru.

• Venus and Mercury's presence in the 12lh house would have granted rebirth on the
higher lokas represented by those planets. However, Rahu's presence there too,
suggests that after a period of time enjoying the heavenly dimensions of svarga-
loka or mahar-loka, he would then have taken rebirth on Earth as a human again.

So, what prevented Hansadutta dasa from passing from this earthly world? This is a
very important point that students should note as follows with regard to this Punya
chakra:

• Jupiter is exalted while occupying the 2nd house of the chart. This forms a
powerful virodhargala (obstruction) to the 12'h house and planets in it, according
to Jyotisa classics such as Jaimini Suimm. Planets in the ll,h from another sign,
cause intervention (argala),12 while those in the 3rd from a house-sign cause
virodhargala. Thus his guru Srila Prabhupada intervened and obstructed the
event of death, as is evident from the powerful obstructing influence of Jupiter on
the lagna lord and 12,h lord Venus. Without Jupiter's obstruction, the native
surely would have ascended to the higher loka, mentioned above, after which a
rebirth on Earth would have been inevitable. Perhaps his guru desired that he not
go to such heavenly planets, but instead wished him to complete his sadhana and
purification so that he could directly attain moksa at the conclusion of this
lifetime,

12
See Chapter Five of this book for details on argala and virodhargala in Jyotisa and how these are key
in chart interpretation,
 Kila-Punisa, Fourteen Divisions of the Universe and the Punya Chakra 35 131

Chart 4.12; Punya Chakra (death chart) of Jayananda Dasa

The chart of Jayananda Dasa was mentioned in Chapter Three, Chart 3.2. The Punya
chakra for his death is given as follows:
[Mar Vervffwler) (Mer)
| Asc Sun Jup San Mar
|Ket "Ver
!
iJUp 1 , .<et Asc
iM_ X
Sat x
Mnd
Rasi XGIk
3■ /X'S
12

• 6 ■■
May 1. 1977 Rah
4:30:00 (7:00 west}
11S W 14, 34 N 3 Sat
iMnd Glk Rah LAl
Moo

Asc: 11 Pi 5^ Sun: 17 Ar 23 (AmK) Moon" 1B V/i 39 (AKJ Mars: 9 Pi 25 (GK)

Merc (R): 16A-10(MKi Jup: 12 Ta 20 (PKJ Ven: 15 Pi 01 (PiK) Sat; 15 Cn 47 fEK)
Rahu; 29W56(DKi 29 Pi 5fl 4L: 27 Aq 2B GL: 13 Sq 55
lh
In this Punya chakra, there are no planets in the 6 house, thus suggesting that the
impediments due to sad-ripus or "weaknesses" did not exist. Further, there are no
planets in the S1*1 house to suggest that the native had to suffer in the afterlife as a
result of "sins" he committed against others. However, there are no planets in the IT'11
house of the chart, nor are the 8lh or 12,h houses aspected by Jupiter. This indicates
that, although the native had significantly purified his existence by service to his guru
and Ista-devata, he did not attain moksa at the end of this lifetime, nor was he elevated
to one of seven higher planetary systems (lokas). How this could happen is explained
as follows:

• The Moon and Rahu occupy the 7'h house, thus suggesting that Jayananda dasa
returned to Earth after a brief period. The reasons are clear, when Jupiter's aspect
as the lord of the lagna and the 10>h houses, falls on the Moon in the 7th house. This
indicates that the native desired very strongly to come back to Earth again and
take rebirth in a situation wherein he could continue his service to his gum. He
chose this in preference to the attainment of moksa, while his guru allowed this to
take place.

• Exalted 8,h lord Venus and Ketu, along with 9th lord Mars, occupy the lagna. This
indicates the auspicious circumstances at the time of his death. He departed at the
temple of Sri Sri Radha-Krsna at the auspicious moment of the Brahma-muhurta, as
mentioned before in Chapter Three. The fact that Venus is in great strength
indicates the direct protection of Sri Radha, given that he died in the temple.
132 3? The Spiritual Dimensions of Vedic Astrology

Finally, the Moon's occupation of the 7' house indicates that he attained the
Moon-planet13 after death, and stayed there for a period of 75 days prior to taking
rebirth on Earth again. This calculation is found by Venus (the strongest planet
occupying the lagna) attaining five navamsas. Thus, fifteen days times five (15x5
= 75) is the duration of time spent on the Moon-planet prior to rebirth.

Further, Rahu s conjunction with the Moon indicates that his mind was not fully
absorbed in his mantra-sadhana in spite of his having rendered so much direct service
to his guru and Ista-devata during his lifetime. Scenarios regarding the Moon's
combination with Rahu, as mentioned before, echo the same principles suggested by
this combination in the natal chart ofjayanandadasa found in Chart 3.3,

Chart 4.13: Punya Chakra (death chart) of Sri Srimad A.C. Bhaktivedanta Svami
Prabhupada
Ven
Ket (Jup) Moo Mer Sun
i
9 Asc ■
10. e
Glk AL
Mnd Mar Glk
Rasi
Mnd 11 a 5 Sat

November 1 <2, 197^ Sat

7:20:00 (6:30 east)
77 E 42, 27 N 35 <et j Mar
t2
Mer Ven i AL
Moo Asc Sun Rah
(Jup)
. . y-'
Ahc 6 Sc 56 Sun; 28 Li 02 (AK) Moon; 7 Sg 04 (GK) Mars; 13 Cn 14 lAnrK)
Merc; 12 Sc 56 (BK} Jup {R): 11 Ge 53 (MK} Ven 11 Li 22 (PiK) Sat: 6 Le 19 (OK) .
Rahu 19 Vi 33 (PK) Ketu: IS Pi 33 HL: 17 Sc 06 GL; 15 Sg 45
A complete analysis of the chart of Srila Prabhupada is presented in the Eighth
Chapter of this book. For the purposes of our present discussion, however,
Prabhupad's Punya chakra brings some important astrological points to bear. Srila
Prabhupada was the late, great founder of the Hare Krsna movement in America and
in many countries around the world during the sixties and seventies. By all accounts,
including his Punya chakra, he was a pure saint who attained moksa after his
departure from this Earth planet. The following are some of the key principles
illuminated through his Punya Chakra;

13
It is important to note here that the Moon referenced in this section, is the Earth-Moon, and not the
Jcma-lofea planet for which the Moon is a karaka. This Earth-Moon thus fells within the bhuvar-Ioka
planetary system, just above the Earth.
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra 133

• The lagna is occupied by Mercury, while the 6lh and 7lh houses are empty, Thus
there were no sad-ripus or material attachments, while the empty 7lh house
indicates that there were no more rebirths in this earthly world.

• Jupiter's presence in the 8th house completely pardons any kinds of

transgressions that the native may have committed, knowingly or unknowingly.
His aspect to the ll111 house, while the ll111 lord Venus occupies that sign in great
strength, guarantees moksa to Srila Prabhupada following his earthly departure.
Venus' strength as the lord of the 12[h house occupying his mulatrikona sign
indicates that Prabhupada's mental absorption at the time of death was in Sri
Radha and Sri Krsna, his Isla-dn atas.

• The 10lh lord Sun, positioned in the 12lh house, also indicates that the native's
work in devotion and his renunciation of the fruits of work contributed to moksa.

• The 5lh house of the chart is afflicted by both Rahu and Ketu, while Mercury, the
naksatra and sign dispositor of Ketu and Rahu respectively, occupies the lagna,
T he clear implication here is that following Prabhupada's departure, considerable
confusion or shock reverberated throughout the society of his disciples, thus
creating a divide among them. This actually occurred, although the auspicious
Shubha-kartari-yoga of the lagna and Mercury indicate that the Krsna
Consciousness movement started by Prabhupada would continue to operate
around the world.

The above are some poignant examples illustrating the usefulness of the Punya chakra
in delineating the destinations attained by the human soul after death. There are, of
course, many details and complexities regarding how to determine the future births of
a native, yet the above provide a basis for much needed future researches.14

Kaivalya or Moksa (As Seen from the Natal Chart)

While moksa has been evaluated in the above ways by way of the Punya chakra, there
are specific directives given in classical Jyotisa literatures regarding the attainment of
kaivalya or moksa (full liberation of the native), as seen through the Rasi (D-l) chart
and Navamsa (D-9) chart, The determination of such an attainment from the
astrological chart is a difficult task, yet Maharsi Jaimini, as mentioned before, gives
some clear guidelines pertaining to the placement of Ketu.

• If Ketu is in the 12lh from Karakamsa or Lagnamsa, or if Ketu strongly influences

the 12th by rasi drsti, then one attains moksa. The possibility of moksa is even

14
The techniques for Punya chakra analysis described in this section were taught by Pandit Sanjay Rath
in his lectures at the August 2003 SJC Jyotisa conferences in Sunnyvale, CA. Readers desiring more
details on this technique may purchase the lecture recordings on CD Irom that conference from Rama
Publications. Email to: <lakshmikarv<jj>netzpro cnins
134 3) The Spintual Dimensions of Vedic Astrology

stronger if Ketu aspects such positions from the satwic watery moksa signs of
Pisces or Cancer.

• Other qualifiers are important in this connection, such as the predominance of

both natural and functional benefic influences on such positions.

Sukracarya, Venus and Rebirth

In the Vedic Purdnos, there is a story depicting how Sukracarya sought the power to
bring the dead back to life Being the guru of the daityas (demonic entities), he felt
compassion for them as they were always being defeated and killed in battle at the
hands of the devas (demi-gods). He thus began a routine of very severe austerities to
receive a boon from Lord Siva that he could bring the dead back to life. Siva granted
the boon and gave Sukracarya the Mrta-sanjivani mantra, the recitation of which he
could bring the souls of those who had died, back into the body, thus reviving their
lives. This empowerment of Sukra, whose planetary correspondence is Venus, brings
the function of rebirth to the 7rh house of the astrological chart. Through the blessings
of Siva, whoever dies again attains life through the rekha or "semen" of the father
through the womb of the mother. In consideration of this, God perpetuates the
evolution of species that continually die and take rebirth through the 7lh house and
Venus of the astrological chart

Two more points are noteworthy in this connection:

• Ayush kdraka Saturn (the significator of death) receives dig-bala in the 7lh house
and is also exalted in the natural 7lh sign of Libra. This is the key reason why
Saturn and Venus are parama-mitra grahas or planets mutually very friendly to
each other. Saturn brings about death, immediately following which there is
rebirth, indicating that both are interdependent functions of the 7lh house
astrologically,

• Further, Venus is exalted in the sign of Pisces, which is the natural 1 2lh house and
final stage of moksa. This indicates that Venus' true purpose lies in his
determination to bring all souls to the position of moksa or liberation from the
cycles of births and deaths. Venus' rulership of the 7"' house and rebirth tires the
soul who has to repeat births and deaths in this world. It is for this very reason
that great spiritualists renounce the pleasure principle of Venus through the 7'h
house and instead choose the highest expression of Venus which is moksa (Pisces
and the 12lh house).

Still, future rigorous studies of the charts of the greatest known saints (of any and all
denominations or disciplines) are required in order to get a working model of how the
astrological factors play into the attainment of moksa after leaving the human form of
life. Some example charts of a handful of very advanced souls or saints are given in
 Kala-Purusa, Fourteen Divisions of the Universe and the Punya Chakra & 135

the concluding chapters of this book. There are some special yogas also with regard
to the "death of saints" which are discussed in Chapter Four as well.

Chart 4.14; Natal chart for Paramahansa Yogananda;

A chart indicating possible moksa in the next lifetime
Jup AL
IVlar Rah Moo
Asc

Rasi
Paramahans Yogananda Mod /2
January 5 1893 Asc
20:38:00 (5:02 east)
75 E 41. 23 N 27 Sun Rah
!Mer Mar ■ \ AL
Sun Ven Ket Sa: x,
Jup v

Asc: 7 Le 10 Sun; 23Sgl4(BK) Moon: 3 Le 31 £GK) Mars 13 Pi 20(PK>

Merc: 0Sg57(D<i Jup: 23Pi52(ArnKi Ven: 24 5c 47 (AK) Sat: 2CVM4(MKl
Rahu: 11Ar54(PiK5 Ketu: 11 Li 54 HL: 12 Aq l1 GL: 26 Li 27

Mer Moo Asc

Abo * . l/e'
Ven Rah
Jup Sat
AL Navamsa
Paramahans Yogananaa
Ker January 5, 1S93
20 38:00 (5:02 east) /
75 E 41, 29 M 27 \|3L
Mar Sun / Ac Ven
-Xst

Leo rises in this birth chart in the naksatra of Magha, with its ruler Ketu strong in the
3rd house of the Rasi (D-l) chart, while in the 12Ih from Karakamsa in the Navamsa
chart. Raja-yoga is formed by yogakaraka Mars joining 5th lord Jupiter in swakshetra
in the 8th house. These indicate that the native is highly advanced in varieties of yogic
sadhana, and that he becomes an important teacher or exponent of such yogic paths
for the masses. The 12lh house is aspected by Jupiter from a very strong position in
Pisces, as well as by 10,h lord Venus, who is the Atmakaraka,

In Navamsa (D-9), Jupiter and Venus (both gurus) form a beautiful Dhanna-
karmadhipati raja-yoga in the 9,h house, while Ketu is in the 12th from Karakamsa
136 3* The Spirilual Dimensions of Vedic Astrology

lagna. Their positions in the arudha lagna or AL of the Navamsa further indicate that
the native attains great fame as a guru and exponent of Vedic truths. Ketu and the
exalted Moon aspect the 12^ house from Lagnamsa, although Saturn, Mars and Rahu
also aspect the 12'h therefrom. If we go on the principles enunciated by Jaimini
veWicitim, however, that Ketu in the 12th from Karakamsa or Lagnamsa gives kaivalya
or full moksa, then we have to admit that Yogananda attained liberation. However,
malefic aspects to the 12th from Lagnamsa also cause some doubt, and thus, instead,
the soul may have attained sayujya-mukti13 after death. Let's just say that, since the
exalted Moon and Ketu aspect the 12th from Karakamsa, the yogi would have taken
rebirth in a situation wherein he could continue his saclhana in such a way as to
prepare himself for moksa in the succeeding lifetimes. With this statement, we are
reminded of the verse in Bhagavad-gita in which Sri Krsna states that souls having
attained full God-realization and thus moksa are sa mahdtmd su-durlabhah or "very
rare souls in this world."In

OM TAT SAT ::

1:1
There arc five types of mukli or liberation, one of which is sayujya-mukti. This type of liberation
involves the soul merging with the Brahman effulgence of Narayana. This merging into the existence of
the Supreme Being, however, is not permanent or full moksa. After a period of time, the soul having
attained sayujya-muhti again comes back to Earth.
16
Bhagavad-gita 7.19.
 3* ^ ir7^ qreaNq

CHAPTER FIVE

ASTROLOGICAL PRINCIPLES CONTINUED

anasritah karma-phalam
katyam karma karoti yah
sa sannyasl ca yogi ca
na niragnir na cakriyah

"One who is unattached to the fruits of his work and who works as he is obligated is
in the renounced order of life, and he is the true mystic, not he who lights no fire and
performs no duty." Bhagavad-gita 6.1.

Arudha Padas: Purpose and Calculation

Two faces of reality can be seen everywhere in material existence: the truth or
substance of something, and then its reflection or image. In Jyotisa, we relate the
former category to the Sun, as truth in its pure state exists on the level of the atma
(spirit or soul), whether individual (jTvatmd) or all-pervasive (Paramatma). The
mirror image of truth is represented by the Moon, whose light reflects that of the Sun.
Thus the Sun and Moon are respectively the karakas for truth (satyam or the lagna), as
well as the mirror image of truth (aruda).

The truth of ones self is related to the lagna astrologically, whereas the reflection or
image of self, as seen through the eyes of the world and its illusioned souls in maya, is
its arudha. The word arudha literally means "reflection" or "image" of self that arises
out of fcarmas placing the soul in a human body within a particular material
environment. What is perceived as being the truth of an individual (arudha) may not
actually be the inner truth. For example, inwardly, someone may have a particular
orientation, disposition or capability, whereas outwardly their image is different, so far
as how they are seen by others. Some examples follow which help clarify these
principles:

• Someone may be a genius musician and be seen as a prodigy in the eyes of the
public. Inwardly, however, he may be depressed or dissociated due to
derangemem or other types of mental challenges. Thus the perception of the
world regarding who the individual is - as someone who is extremely talented and
gifted (and thus successful) - is different from a deeper truth; inwardly, the person
is barely capable of maintaining stability or happiness. So the image (arudha) is
not consistent with the deeper inner truth of the individual.
138 3* The Spiritual Dimensions of Vedic Astrology

• Albert Einstein was looked upon as a very educated and intelligent man who
gained world recognition and the Nobel Prize in 1922 for his ground-breaking
discoveries in the field of theoretical physics. So his image is that he is an
intellectual giant with unordinary capabilities. Persons who were close to him,
however, knew that he could not balance his check-book, frequently misplaced
things and lived a much disorganized private life. So the image i'arudha) of the
self is different from the inner truth of the individual.

• A politician may be seen as a powerful, intelligent and visionary leader. However,

inwardly he might have bad morals and private agendas, or he may be weak-
natured and frequently confronted with doubts as to his ability as a leader. Mostly
the public sees the former, which is the arudha (image), whereas few people come
to know the latter (the inner or true self).

• Someone may have received advanced degrees from a very prestigious university,
and therefore carries the image of a scholarly or learned person. Inwardly,
however, he may not be an intellectual at all. Someone else, however, who never
went to college or university nor received degrees may be looked upon as someone
of common or average education, yet inwardly he may actually be a genius, highly
intelligent and self educated.

Thus an important, yet frequently neglected aspect of Parasari astrology is the use of
arudha padas. If it is important to make a distinction between reality and illusion, or
the self versus the image of self by reference to the Sun and Moon respectively, then it
is equally important to ascertain the truth from the image referred to by a particular
astrological house Arudha thus can be defined as the "mount" or the "risen,"
descriptions which allude to the potential or ultimate manifestation of the affairs of
the lagna or other houses within the world of maya or illusion. These distinctions are
important to note as part of the normal course of chart analysis. The arudha of the
lagna (AL) or image of the self, in some cases, may be stronger or better reinforced
astrologically than the lagna. In that case, the native lives better in his outer life or
public image, and has a rather challenging time of life within their inner or private
world.

We find in the charts of spiritualists that the awareness of the true self beyond the
distinctions or images created by the world of illusion is more important than the
worldly or mayic image (arudha). Still, even such advanced souls have an image. For
example, a priest is seen wearing a particular garb and performing various sacred
priestly rituals, yet inwardly he may have some strong desires and thus may be
thinking of leaving the priesthood. The former is the arudha of the lagna, whereas the
latter is the truth (lagna) itself.

Or, a guru may internally be absorbed in love of God, yet his external image and role
as a gum may have him teaching, instructing the correct methods of sadhana,
initiating disciples, etc. The former is his internal spiritual reality, whereas outwardly.
 Astrological Principles Continued 5ft 139

he is seen as someone performing various priestly duties. The former is the 9lh house,
whereas the latter is the A9 or the arudha of the 9'h house. There are thus the inner
and outer expressions of the individual's life that need to be noted, as seen through
the 9"h house astrologically.

Calculating Arudhas and the Satya Principle

Before continuing with observations and deductions on the principle of arudhas of

houses, let us first learn the methods of their calculation. It is important to note here,
that the satya or "truth" of the affairs relating to a given sign or house is seen from the
house itself or the 7th from it. This is because, as was discussed in Chapter Three,
Brahma and Siva respectively preside over the 1st and Th houses of the astrological
chart. Although they are associated with the gitnas or qualities of rajas and tamas
respectively, they are still qualitative expansions of Visnu for the purposes of creation
and annihilation. Thus the I51 house from any sign or its 7lh cannot be the arudha of
that sign/house, as the image or reflection cannot be the truth of the original object
itself. Thus, in accordance with these principles, Parasara and Jaimini give the
following rules for the calculation of arudha padas:

• Count as many signs from the lord of a sign-house of interest that the lord has
traveled from the sign-house itself. The result is the arudha of that sipi-house.
For example, if the lord of the ascendant is in the 3,d house, then the 3r from the
3rd, or 5'h house, becomes the arudha lagna or AT. Or, if the lord of the ascendant
is in the 9'h house, then the 5th house (9* from the 9lh) becomes the AT.

• If the arudha of a sign-house falls in the same sign, then the lO'1' house from it is
taken as the arudha.

o For example, if the lord of the sign is in either the sign itself or the 7lh
therefrom, then the 10lh house from the sign is the arudha (not the 1*
house).

• If the arudha of a sign-house falls in the 7th house from it, then the 10'h house
from it is taken as the arudha. (In other words, the 4,h from the starting sign.)

• For example, if the lord of the lagna is in the 4"1 house, then the 4th house
becomes its AL, not the T11'; or, if the lord of the lagna is in the 10lh house,
then the 4th house becomes the AL (not the 7lh house).

As noted above, for purposes of notation, the arudha lagna is often simplified with the
initials AL, while the arudha of the IT11' house or A12 (also called the Upapada lagna)
is written as UL. All the other arudhas for each of the houses are written with their
140 The Spiritual Dimensions of Vcdic Astrology

corresponding numbers: A2, A3, A5, etc., depending on the house and its arudha
being referred to.1

Dual Lordships of Scorpio and Aquarius

Both Parasara andjaimini are of the opinion that both the signs Scorpio and Aquarius
have dual lordships, which are Mars and Ketu, and Saturn and Rahu respectively. In
order to calculate the arudhas of houses having these signs, one must count to the
stronger of the two lords. Rules for the determination of the stronger of the two lords
are given in Chapter Five under the calculations for Drig dasa.

Parallels and Contradictions Between Arudhas

After calculating the arudha padas of houses in a variety of charts, it soon is

discovered that the arudha lagna (or the arudhas of other houses) cannot fall in the
2nd or 12,h, as well as the 6'h or 8rh from it. We have already learned that the satya
(truth) of a house is the house itself or its 7th, and thus 1st and 7lh houses cannot
become arudhas. Following the same principle, the adjoining houses (2nd and 12'h)
from the C or 71'1 also cannot be arudhas, as these are the "arms" or extensions
(borders) of those houses. So, only the following houses from any sign-house can
become its arudha: 3rd, 4lh, 5lh, flh, I0lh and lllh.

It is important to see the relationship between arudhas of the different houses and
each other, or between the lords of such houses and each other. This can be
illustrated best by way of examples:

• If a person has particular image so far as his career is concerned (arudha of the
10lh house or AI0), then the AI0 should be favorably placed with reference to the
AT, in order that the image of self that a person carries in the world is consistent
with how and in which capacities the native is seen as a working professional.
Note the following expansions on this principle:

• A person may be seen as a very intelligent and thoughtful person (seen from the
AL), yet his occupation may be as a laborer or clerk. Flow he is seen is thus
different from the environment and duties of the service he performs
professionally (A 10).

• If the lord of the lagna and the lord of the AL are in trinal or kendra houses from
each other, then the internal truth of the native is consistent with the worldly
image or perception of the public. Thus there is harmony between the inner
realities and its expression (or reflection) in the outer world.

1
For further details and principles on calculation and use of arudha padas. sec the following excellent
book, Vedic Astrology - AnlntegrotedApproach, by P.V.R. Narasimha Rao (Sagar Publications).
 Astrological Vrinciples Continued 141

If the Lord of the lagna and the lord of AL join in a particular house, then the
affairs of that house are internally and externally significant for that individual. If
they are in houses which are in 6 or 8 relations with each other, then the native's
inner desires run at cross-purposes with the image through which he moves in the
world.

If the lord of the lagna falls in the 10lh house, yet the arudha of the 10lh (A10) falls
in the I2'h house, then the person has a conflict between strong internal urges to
create a solid footing in career, yet his image as a successful career person is
evasive and does not manifest in life.

Similarly, if the lord of the lagna is in a 6/8 relationship with the A10 (arudha of
the 10'h), then the person may be forced to work in a profession which is different
from that which he has talent for, or he may work in a profession which does not
bring internal satisfaction or meaning.

If the lagna lord is in a 6/8 relationship with A7 (arudha of the 7,h), then the
person may have to marry someone who either he is not attracted to, or with
whom he is not compatible He may also have extra-marital alliances because the
partner does not satisfy him. This could also be true if there is a similar bad
relationship between the arudha of the 12lh (the UL or Upapada lagna) and the A7,
the arudha of the 7th. On the other hand, if these arudhas are in a 3/9 relationship
or if they are conjoined, then what-who the person desires in the form of a partner
is what-who they get; or what-who they find to be compatible in the form of the
partner is what-who they actually receive.

o An important point here is that the attributes or person(s) for whom one has
physical or romantic attraction is seen through the Darapada (A7). The
attributes of the wife or husband whom one actually joins in marriage by
destiny is determined through the UL.

Raja-brashta-yoga occurs when the lord of the AL is in the same sign (or
conjoined) as the lord of the UL. Raja-brashta-yoga ruins the powerful effects of
raja-yogas and causes the person to fall from a high position of influence or
respectability. This can also occur if the AL falls in the same house-sign as the UL.

o Note that such a yoga causing the fall-down from a high worldly or material
position may be the precursor of great spiritual opportunities in the lives of
ascetics and spiritualists. More on this principle comes shortly in this chapter.

If the arudhas of both the 6lh and the S'1' houses (A6 and A8) conjoin in the lagna,
then the person has shortened longevity and may be troubled by various diseases
throughout life. Dasas related to the A6 or A8 in such a situation can be very
harmful to the person's health. Similarly, rasi dasas of signs containing A6 or A8
142 3? The Spiritual Dimensions of Vedic Astrology

bring many troubling events into the native's life, either on the mental, physical or
emotional planes. Examples of these facts are shown later in this book.

The important point to remember with these examples is that the truth or reality of an
individual should not be disharmonious with how he is perceived in the world or how
the world of maya presents itself in terms of life's physical experience. Thus arudhas
of the various houses show a more subtle dimension of what benefits or befalls the
individual due to existence in the temporal and illusory world of maya.

Finally, additional and useful information regarding the arudhas of houses may be
found by determining the arudhas of such houses in the related varga or divisional
charts. For example, the outer image or perceptions regarding a person's career can
be known from an analysis of the A10 in the Dasamsa (D-10) chart; the perceptions
regarding one's lather may be known from the A9 in the Dwadasamsa (D-12) chart; or
perceptions regarding one's spouse may be determined from the UT (Upapada lagna or
A12) in the Navamsa (D-9) chart.

Arudhas and the Charts of Spiritualists

With regard to the principles of truth and the image of truth or light and its reflection,
there is an important instructive verse in the Bhagavad-gita which shows that either
end of the polarity is reversed in the case of the spiritualist. The verse runs as follows:

"What is night for all beings is the time of awakening for the self-controlled;
and the time of awakening for all beings is night for the introspective sage."
Bhagavad-gita 2.69.

The wisdom of this verse focuses around the fact that most people within this world
exist within the temporary realm of maya (illusion), whereas someone who is
seriously on the path of self-realization and final emancipation (moksa) exists in a
different and opposite reality based on satyam or eternal truth. Thus, it is frequently
found that what appears to be a great misfortune in the minds of those in ignorance is
actually the greatest blessing in the minds of the self-realized. For example, to lose all
one's money, friends and relatives (for any purpose) is generally perceived as a curse
for one who considers reality on the basis of a temporary or bodily identification as
important. For one who chooses to pursue the path of a sannyasi or spiritual
renunciate, however, the loss of material possessions due to karma or destiny is
acknowledged as a spiritual boon, thus enabling the native to pursue the renounced
ascetic path more completely with fewer material distractions. Thus, in the
implementation of arudha padas within the horoscopic analysis it is important to
consider the exact polar opposites in terms of what is important and desirable for a
materialist, as opposed to what is important and desired for those on the path of
moksa. In our study of Drig dasa in Chapter Six the importance of the AT in particular
is presented, especially regarding the specific timings of spiritual events that are
 Astrological Principles Continued 3p 143

significant in the lives of those seeking moksa. Numerous chart analyses of Drig dasa
for spiritualists are presented in Chapter Six.

Graha Arudhas

Planets also have their arudhas (graha arudhas), and such graha arudhas are
calculated in a similar way as house (bhava) arudhas. The steps for calculation are as
follows:

1, Count the number of signs intervening between a planet and the sign that it rules.
With the exception of Sun and Moon, all planets rule two signs each, For planets
ruling two signs, count to the stronger of the two signs ruled. (Rules for
determining strengths of signs-houses are given in Chapter Six under steps for
calculating Drig dasa.)

2, Next, count as many signs from the stronger sign as that sign is away from the
planet in question. The result is the sign location of the graha arudha.

3, The final graha arudha cannot be the same as the sign occupied by the planet, nor
can it be in its 7lh house. (As is the case with bhava arudhas also.) In such cases,
take the lO1'1 sign from what would be the graha arudha as the final arudha.

Further researches with graha arudhas will be part of future publications, as in this
book, bhava arudhas are analyzed mostly. Suffice it to say, there are important
differences between bhava arudhas and graha arudhas that should be born in mind:

a) Bhava arudhas concern the perceptions of the world regarding the affairs of
specific houses of the chart and the life of the native. Arudhas of different houses
thus reflect different images or perceptions regarding the native in related areas in
the eyes of others. Since the astrological houses have to do with the tangible
conditions and circumstances encountered by the native in various areas of life,
the bhava arudhas show the extent or magnitude to which such circumstances
may increase for the native.

o Further, the karaka for the lagna is Sun, as the lagna is the seat of satyam or
truth. Given that Moon is the reflection of Sun's light and thus represents the
image or perception of truth, Moon is the karaka for the AL,

o Thus regarding the effects of each in dasa analysis, Vimsottari dasa (due to the
Moon's naksatra being the starting point for calculations) is best seen from the
vantage point of the AL, Effects of yogas, house positions and whatever
conclusions may be drawn correspondingly can be timed more accurately from
the AL. Vimsottari dasa is thus the most effective progression method to time
the mental perceptions of the native regarding the influences encountered in
life.
144 Sj The Spiritual Dimensions of Vedic Astrology

o Rasi dasas such as Narayana dasa, which initiate from the lagna, and which are
thus a progression of the physical effects of the environment on the native, are
best judged from the lagna or its 7th, whichever one is stronger.

o In both cases, it is important to ascertain the friendly or inimical relationship

between the lord of the AL and the Moon. Further, for rasi dasa analysis, it is
equally important to see the friendly or inimical relationship between the lord
of the AL and the lord of the lagna.

o Finally, the effects of the AL or of those planets as seen from it (as well as of
transits that may influence the AL) fluctuate, and thus are impermanent and
changeable Whereas, the effects of the lagna are permanent, thus what is seen
and experienced through the Narayana dasa is a matter of pre-determination
and cannot be changed.

b) Graha arudhas have to do with the perceptions of the natives themselves

regarding the affairs or matters associated with the particular planet involved.
Planets represent people and their consciousness as well as their impact on the
life of the native. Thus graha arudhas represent the extent to which such
personal influences impact the native.

Charts. 1: Former US Vice President Al Gore- Arudha principles:

AL
SLtn Rah Ven Mar
(Sat)
PL >,5 ■ Asc Ven|
Mar (Sat X, AL
Mer Asc , HL \
Rasi / \
Ket \ 4 y. Rah
Ai Gore
y^\
March 31. 1948
12:58:00 (5:00 west) /
77 W 2r 38 N 53
12 Sun
Jup HL y \ 1i
Moo Ket GL
\
Moo JupX. Mer

Asc: liCnK# Sun 1«p;4S(MKi Moon: IB S^0?(PiKi Mars.: 25 Cn 00 |AKl

Merc: 23Ati47|AmK| Jup: 5 Sg 2Q (GK1 Ven: 2 Ta 04 ("DKi SatJR): 22 Cn SltfKl
Hahu: 22 Ar 53 {PK) Ketu: 22 Li 53 HL 1B Li OB GL: 4.^05
In Al Gore's Rasi chart, a rather formidable raja-yoga forms by way of yogakaraka
Mars and 7th lord Saturn joining in the lagna. Given the lagna's relevance to satya or
truth, the real modus operandi of Mr Gore is likely to have been rather calculating,
ambitious and bent on the achievement of power. His public image, however, is more
identifiable with the AL, which happens to be Taurus in this chart, and which is
 Astrological Principles Continued 145

occupied by the gentle, refined and attractive Venus. So clearly, the truth of the man
or his underlying methods of operating is very different from the image of the mild-
mannered, handsome and diplomatic politician that he seems to be. This is a good
example of the difference between the lagna and its image, the AL.

Similarly, the wife and her image are seen through both the UL, as well as the A7, The
satya or truth of Mrs. Tipper Gore is also likely to have been aggressive in her manner
of reaching for power and achievement. The 7'h house and aspects to it thus indicate
the satya of the native's spouse, as well as that of others with whom alliances are
created. In this chart, the same malefics influencing the lagna aspect the 7th house, a
fact which shows the commonality of underlying motivation in both the husband and
his wife.

However, both the UL and A7 fall in the sign of Libra, which is occupied by Ketu, and
receives rasi drsti from both Venus and Mercury. This makes the image of Mrs. Gore
somewhat elusive and hard to define, yet also beautiful, well-dressed, mannerly and
refined in tenns of social etiquette and sophistication. She was a musician (Venus) in
her youth Mercury's aspect to A7 and Ketu made her a newspaper photographer in
her younger years as well. With Mars' influence, she was an outspoken critic of sex,
drugs and violence often found in contemporary rock music. She was also an activist
against the war in Viet Nam during the sixties and seventies. So, the qualities
indicating Mrs. Gore's public life and leanings are very different in nature from the
aggressive or opportunistic inner nature indicated by the aspects of Mars and Saturn
onto the 7th house of her husband's chart.

Graha Drsti and Rasi Drsti (Aspects)

In the opinion of both Parasara and Jaimini, aspects, or drsti, function according to
graha drsti (planet sight), as well as rasi drsti (sign sight) When a Jyotishi
understands the principles underlying each, then it becomes easier to implement them
in horoscopic analyses.

Graha Drsti

The most pivotal point in the astrological chart to indicate the desire of the native is
the 7lh house, as was discussed in detail in the previous chapter, Given that Venus is
the karaka for this house, the human being gravitates toward this area of life more
frequently than the other two hama houses, the 3rd and 11th. The voluntary restraint
or sublimation of desire, or the refocusing of desire toward objectives that are
ultimately spiritually uplifting (as opposed to immediately gratifying), lie at the crux
of the yogic disciplinary systems taught in the Vedas.

Each planet is a representative of specific human functions, and thus the fulfillment of
desire related to these functions occurs through the 7th house from where a planet is
!4(5 3f) The Spiritual Dimensions of Vedic Astrology

situated. In other words, each planet has "sight" or graha drsti on the sign 7lh from it,
as it is through this house astrologically that desire is to be fulfilled.

Further, what defines an object as desirable or undesirable occurs as a result of vision.

If a desire occurs in the mind of an individual, it is because one has seen it first. So,
all the planets cast their graha drsti (sight or aspect) onto the 7th house from their
position, as this is the area wherein the native seeks to fulfill desire through the
functions of the aspecting planet.

Special Graha Aspects

All of the planets aspect the 7th house from themselves, while there are also some
additional special positions where planets aspect also. Yet none of the planets aspect
on the following places:

• The 2nd or 12th: This is because the angle of vision is too narrow, and thus an
object seen from the peripheral vision cannot be clearly defined as either desirable
or undesirable.

• The 6th or 11th: These are houses of danda or "punishment," and thus, because no
one desires to be punished (apart from that which comes automatically anyway as
part of being in material existence), none of the planets sends graha drsti to these
houses.

The luminaries (Sun and Moon) plus the two planets within the Earths orbit
(Mercury and Venus) can only aspect the houses T'11 from them, as this is the house
directly opposite and thus which gives the clearest vision. The three planets outside
the Earth's orbital path (Mars, Saturn and Jupiter) in addition to Rahu have special
graha aspects due to the fact that they are higher up in the orbiting rotations, and thus
they can see more from their distant vantage points. Analogously, the eagle can see a
broader vista of earthly terrain due to his ability to fly quite high in the sky. By
observation, it can be determined that each of the outer planets wishes to promote a
particular purpose, and in the best case scenarios, these purposes are fulfilled through
their special aspects Thus, the special graha aspects of Mars, Jupiter, Rahu and
Saturn may be understood as follows:

Mars: Mars is Skanda or Kartikeya, the commander-in-chief of the demi-gods. Thus

the themes surrounding "protection of the innocent and helpless" underlie the chief
dharmic functions of Mars. The Visnu avatar a represented by Mars is Sri
Narasimhadeva, half-lion, half-man, who sought to protect His pure devotee, the
saintly Prahlada, who was being harassed by his demonic father Hiranyakasipu. Thus,
astrologically, the highest dharmic purpose that Mars seeks to promote is that of
protection. Mars sends graha aspects to the 4th and the 8th houses from Aries
(respectively the home (Cancer) and physical longevity (Scorpio). These two areas of
 Astrological Principles Continued 3* 1 47

the chart are the most vulnerable and in need of protection, and thus where His
watchful eye or glance is required.

Jupiter; As the guru among the demi-gods, and thus the universal preceptor, Jupiter's
desire is to promote the cause of dharma. Thus, Jupiter's special graha aspects fall on
the 5'h and 9Ih houses from his position, in addition to the 7th. Jupiter's graha aspects
on such trinal locations show where sukiti or meritorious kamias had been performed
in prior lifetimes. The native thus reaps the rewards in the current lifetime.

Satum: Saturn is the ayushkaraka or significator of longevity, and thus he has a

higher purpose than that which is normally suggested by death or the functions
relating him to Siva and the 7th house, a maraka house. Renewal or rebirth is thus just
as much a function of Saturn as is death. In fact, they are both one and the same
process. So, for the sake of promoting growth and the evolution of life, Saturn has
graha drsti or sight onto two of four upachaya or growth houses. Because none of the
planets aspect the 6'h and 11lh houses, Saturn thus has special graha drsti on the 3rd
and 10Ih houses, two important growth-producing houses. Further, Saturn's influence
on the kama houses of desire, one of which is the 3rd, reduces opportunity for such
fulfillment of desires on personal or egoistic levels, thus placing greater emphasis in
areas of discipline, service or sacrifice for the greater good.

Rahu: Rahu's head, and thus vision also, forever exist within may a because he
swallowed amria (the nectar of immortality) in the assembly of the demi-gods. Before
the amrta could reach his stomach, however, Rahu's head was severed by the chakra
weapon of Visnu. Still, Rahu's vision is fully intact even though the severed body
(Kelu) could no longer be the vehicle through which the desired objects could be
fulfilled. Rahu thus has graha aspects as do the other planets. Rahu's mode of
operation, being born of deception and uncontrolled obsession, is thus opposite that
of Jupiter (truthfulness and dharma). Rahu forever remains opposed to that which is
sought and promoted by Jupiter. Rahu may be seen as an agent of dark forces who
seeks to defeat the higher will and purpose of dharma.

• Thus, in order to obstruct the work of Brihaspali (Jupiter) Rahu also has graha
drsti or sight onto the 5* and 9lh houses from his position. Rahu's graha aspects
thus show where papa or the results of "prior sins" manifest in the current
lifetime.

• Rahu also has an important relation to past lives, as astronomically, Rahu

represents the interface between the Moon, in its northern orbit across the ecliptic,
the Earth's orbital path. That which thus was either avoided or left incomplete in
prior lives must resume its relevance in the life of the native in the current
incarnation. Rahu's position in the horoscope shows where such prior life karma
meets with this native's experience in the current life.
14S <P The Spiritual Dimensions of Vedic Astrology

• By way of graha aspect to the 12th from itself (going in reverse zodiacal order, as
Rahu is always retrograde), Rahu "pulls" that which was done before into the
experience of the current lifetime. This is why the Virhsottari dasa periods of all
retrograde planets support the reoccurrence of strong desires from the past lives.
Thus dasas of such retrograde planets resemble the dasa of Rahu in a variety of
ways. The results are often sudden, arbitrary and very intense and come and go
without warning or prior inspection. They also fluctuate between great success,
dire challenges and-or miserable obstacles arbitrarily.

Ketu; As the above illustrations point out, Ketu is a body without a head, and thus he
has no vision. Correspondingly, Ketu sends no aspects of desire to houses. Because
he cannot see and define the desirable and undesirable within the material world, he is
the moksakaraka or vehicle through which liberation or final emancipation is sought.
Through Ketu, a sadhaka or spiritual aspirant desires to complete the continuum of
mundane karmas and seeks the path of freedom from the repetitions of births and
deaths. Ketu is thus a very important consideration, both in the natal chart, as well as
in transit, when timing the points in life when significant spiritual events take place.
Much on Ketu and his role regarding events leading to spiritual illumination and
ultimate moksa come under directives for the interpretation of Drig dasa in Chapter
Six.

Rasi Drsti

Whereas desire is variable and can shift depending on changing circumstances, the
physical parameters of life represented by the astrological houses in juxtaposition to
each other, do not change. Signs/houses are thus like buildings lacing each other.
Depending on their placement and angle of juxtaposition, they either have permanent
effects on each other or not. The permanent effects caused by houses in relation to
each other are thus defined as rasi drsti or sign aspects. Thus, the mutual effects of
planets in certain houses on each other through rasi drsti are more a matter of pre-
determination, as the relationship between such planets and the houses they occupy is
permanent as long as the chart is valid.

Thus, while desire, as sought through the graha drsti can change, the fixed results of
planets and houses in rasi drsti with each other are destined for a lifetime. Time
periods showing the occurrence and magnitude of such destiny according to a pre-
fixed pattern is the fascinating information which evolves out of a study of rasi dasas,
one of the most important of which (for spirituality) is Drig dasa.
 Astrological Principles Continued 3? 149

Rules for the Determination of Rasi Drsti

Signs and planets in them mutually aspect each other in the following ways:

• All cardinal signs aspect fixed signs including the planets placed in them.

• Adjacent cardinal and fixed signs, however, do not rasi aspect each other. For
example, Aries does not rasi aspect Taurus. Libra does not rasi aspect Scorpio, nor
does Capricorn rasi aspect Aquarius, etc.

• All dual signs and planets in them rasi aspect other dual signs

The observation of the effects of aspects (whether graha or rasi) is a very important
part of chart analysis. This is particularly true with regard to the determination of
yogas, as well as the judgment of the effects of dasas. A practical approach as to how
and in which circumstances both of these types of aspects operate evolves out of long-
term jyotish research into many charts.

Argala: Their Importance in Vedic Astrology

Argala means the "intervention" of certain planets or signs-houses on other signs or

houses. This intervention is important, as it can show certain aspects with regard to
the nature of the houses and planets being intervened upon, which may not be
recognizable according to the usual methods of interpretation. The word argala also
means "bolt," a term which implies that planets or houses in certain relationship to
other planets-houses "lock in" or "bolt" their effects, and thus their influence is
permanent and unchangeable. This, however, depends on whether or not such
planets forming argala are obstructed by other planets-houses, a condition which is
discussed shortly in this chapter.

Argala are not as strong as aspects (rasi or graha), but their intervention is influential
nevertheless There are both primary argala (the strongest and most important) as
well as secondary argala (of lesser, but still significant importance). There are also
both shubha-argala (auspicious intervention caused by benefic planets) and papa-
argala (inauspicious intervention caused by malefic planets). Planets as well as signs-
houses which cause argala or intervention are as follows:

• Primary argala: Take sign "A" as the starting point. The 2nd, 4lh and lllh houses
from A, as well as any planets in them have primary argala on it,

• Secondary argala: From sign A, signs-houses, as well as any planets in them, in the
5lh, as well as 8th, cause argala on it.
150 3" The Spiritual Dimensions ofVedic Astrology

• Planets in the 7lh from "A" also have argala on it.

• Exception: If malefics are in the 3rd from a sign/house, then they cause shubha-
argala or auspicious intervention. Such auspicious argala caused by malefics in the
3" from another sign-house cannot be intervened upon or obstructed by other
planets. Such obstruction is explained as follows:

Virodha-argala

There are obstructions to the primary and secondary argala as above, and these are
called virodh-argala. Planets in certain houses cause this obstruction. The astrologer
determines if the obstructing planets are stronger than those that they obstruct
according to rules of ascertaining strength. Generally, if the signs containing the
obstructing planets have more planets and are in greater strength than the ones
causing argala, then they nullify the argala. If signs causing argala have more planets
than the ones obstructing, then the argala's influence persists. The obstructing houses
and planets in them are as follows:

• Primary argala: argala in the 2nd from sign A are obstructed by planets in the 12lh
from A.

• Argala on the 4th from A are obstructed by planets in the lGlh from A

• Argala on the ll,h from A are obstructed by planets in the 3rd from A.

• Secondary argala: argala on the 5lh from A are obstructed by planets in the 9lh
from A.

• Argala on the 8th from A are obstructed by planets in the 6lh from A.

• Argala caused by planets in the Th are obstructed by more planets in the l5t house
(A itself).

• Malefics in the 3rd from A, which thus cause argala on it, are not obstructed by
planets in the ll,h from A. This is the only exception to the rules on Virodh-
argala.

^ Argala are either "benefic" or "malefic" (shubha-argala and papa-argala

respectively) depending on the natural status of planets causing them.

^ Even a poorly placed or afflicted planet tends to produce fairly beneficial

results in its dasa or bhukd period if there is unobstructed shubha-argala
formed to it. The reverse is true for well-placed planets who have
unobstructed papa-argala applying to them.
 Astrological Principles Continued 3" 151

?- It should be born in mind here also, that if a papa-argala is being obstructed by

benefic planets, then some positive force intervenes to defray what appears to
be an inauspicious force. The converse is true also if malefic planets cause
obstruction to shubha-argala.

Special Rules with Regard to Ketu

According to the dictum, Viparitam Ketoh, Ketu's argalas are counted from the reverse
direction to that of the rest of the planets (including Rahu). Viparitam Ketoh means
that "Ketu forces a reverse" procedure for counting, and this applies to the sequence
of all rasi dasas as well, as is discussed in Chapter Five. Thus, for example, if Ketu is
in the 3rd house (according to normal reckoning) from a house or planet, then bis
argala is considered as if he is in the ll't1 there from. Similarly, Ketu has full primary
argala if he is (according to normal reckoning) in the lO'11 house from a sign-planet, as
counting in reverse for Ketu, then he is in the 4th.

• The reversal of direction for Ketu's argala, however, does not apply to planets that
are conjoined Ketu.

Bandana-yoga

If a malefic planet is causing papa-argala to a sign-house while another malefic of

equal strength is causing Virodh-argala, then the two compete for control of that sign-
house. The result is called Bandana-yoga or combination for entrapment or
confinement. In the worst case scenarios this can lead to imprisonment or some other
form of bondage, the control over which the native can do nothing. Other examples
include being detained in a foreign country without a passport, being exiled to a
foreign country or being confined to a hospital bed. The effects of the Bandana-yoga
are especially apparent during the rasi dasas and bhukti periods of the sign-house
being confined or during the Vimsottari dasa of its lord. During such dasa periods the
native has to undergo suffering as part of pre-determined karma.

Conversely, if Bandana-yoga is caused by benefic planets competing for control over a

particular sign-house (or planets in it), then there is confinement, but confinement
which is rather enjoyable, or at the very least, easily tolerable by the native. This
could include, for example, the native's confinement to a monastery or convent under
the mandate of strict vows and austerities. This, however, is quite to the spiritualist
native's liking when on an ascetic spiritual path.

If both benefics and malefics of equal strength cause argala and virodh-argala, thus
causing Bandana-yoga, then a mixture of happiness and distress results from the
native's term of confinement during the maha dasa-bhukti periods involved.
152 35 The Spiritual Dimensions of Vedic Astrology

Argala Exercise: Chart 5.2 Vaishnava Monk

Find the primary and secondary argala in the following chart, as well as whatever
virodh-argalas apply. Also, see if there are any Bandana-yogas applying Try to
find interpretations for those argala, obstructions and Bandana-yoga that may be
found. The answers are given at the end ot this chanter.
Ket Mer Ven
Rah Mar Jup Moo Sun
X e: A sin a 5 AL
©x-
Sat
Rasi
t 1Q 4 Sat
Mate Monk
September IS, 1947 AL
8:23 43 (8 00 west)
122 W 25, 37 N 46 j Mar
11
Ket Moo Mer Ven
Jup Asc Sun
Rah

Asc: 1 Li 2& Sun: 1Vi4(fGK) Moon: 21 Li 17 (MK) Mars: 25 Ge 32 (AK)

Merc: '7 Vi 59 (PiK] Jup: OSclGtDKi Ven; 5 Vi 52 {PK) Sat; 24 Cn 43 (BK)
Rahu: 3 Ta 13 (AmK) Ketu: 3 Sc 13 HL 15 Sc 23 RL 5 Pi 55
Important Yogas in the Charts of Spiritualists

in the latter part of this book, the charts of some of the most spiritually advanced
souls in recent as well as distant memory are examined. There are a number of
important yogas that are often found in such charts, the most important of which are
presented. In addition, graha and rasi drsti, as well as argala, play an important role as
to how the effects of such yogas play out in their lives, as seen and timed through the
Drig dasa.

The Essence of Asceticism

According to the Bhagavad-gita'' the crux of all processes of sadhana (worship,

meditational yoga or mantra practice) is that the practitioner is able to withdraw the
senses from their objects and eventually become detached from the world of maya
(illusion) which stimulates material desire. The shakti or intensity with which the
spiritual practice is performed is thus directly proportionate to how much tapasya or
austerity the native is capable of performing. Spiritually advanced persons are
characterized by complete self-control which results from such tapasya. The following
breakdown of ascetic yogas (Parivraja-yoga) helps us get an idea of which astrological
components generate such spiritual renunciation.
1
Bhagavad-gita 2,58, "One who is able to withdraw his senses from sense objects, as the tortoise draws
its limbs within the shell, is firmly fixed in perfect consciousness."
 Astrological Principles Continued 3> 153

Parivraja-yoga

The. Moon represents the sphere of manas or "mind," and thus is the most critical
factor to analyze when seeing the inclinations toward asceticism in a nativity. In fact,
the Bhagavad-gita 3 further explains that one can either elevate oneself by a disciplined
mind, or degrade oneself, depending on the willfulness of the soul to fix the mind on
specific spiritual objectives. The mind is thus the. friend of the conditioned soul, and-
or an enemy as well. The degree to which the mind is a friend or foe depends on the.
native's ability to control it. Sri Krsna also explains, that the mind is superior to the
physical senses, the intelligence is superior to the. mind (through which one discerns
the importance of focusing the mind on subject matters which liberate it from desire),
and superior to all of them, is the soul itself. Thus the mind is a neutral factor which
records and reflects the environmental stimuli. The intelligence, guided by the soul,
directs the. mind to detach from that which degrades it and to be absorbed in that
which elevates it As a result of this lapasya or austerity, the soul ultimately becomes
freed from deha-smrti or bodily consciousness, and is thus able to attain moksa
ultimately.

So the lirst of the Parivraja-yogas. through which elevation through mental and
sensual detachment can occur, are as follows:

• The lord of the Moon sign is aspected by Saturn and no other planet;

• The Moon occupies a Navamsa of Mars and is aspected by Saturn or occupies a

drekkana of Mars and is aspected by Mars and Saturn;

o Note that the aspect of Saturn in these instances can be viewed in the Rasi
chart, as well as in the Navamsa and Drekkana charts;

• The Moon and Saturn conjoin, and either occupy or aspect (by rasi drsti) the
arudha lagna. Note that this applies in the Rasi, Navamsa, Drekkana and
Vimsamsa charts as well.

• If all the planets aspect the Moon by rasi or graha drsti, then the native is a famous
sawryasi.

• If Jupiter is in the 9th house, and the Moon, Jupiter and the ascendant are all
influenced by Saturn, then the native renounces worldly pleasures.

• As a variable of the above yogas, it is often found that the Moon is in a Rasi or
Navamsa of Saturn and has Parivartana-yoga (mutual exchange) with Saturn.

3
Bhagavad-gitci 6.5.
154 3> The Spiritual Dimensions of Vedic Astrology

• Further, if the lord of the Moon sign happens to be Saturn itself, then if Saturn's
dispositor is aspected by or has sambandha with Saturn, then Panvraja-yoga
applies.

• Pariwaja-yoga is formed if the lagna is at the end of a sign with a benefic in it, and
if Jupiter is in a kendra or trikona.

• Finally, if the lord of the lO111 house joins four other planets in a kendra, then the
native not only renounces the world, but also attains inoksa at the conclusion of
this lifetime.

Tapasvi-yoga

Tapas means "austerity," while the voluntary acceptance of such for spiritual
advancement is called tapasya. Tapasvi-yoga is important in the charts of those who
voluntarily sublimate the senses for the sake of enhancing spiritual consciousness.
Further to the principles of mental detachment, as found in the charts of spiritualists,
there is a corresponding indifference to the mundane sensual experience. Chastity
and-or celibacy play important roles in the lives of true spiritual practitioners, and
thus the effects of Saturn and-or Ketu on the lagna as well as on Venus, and preferably
all four onto each other, are found in the charts of those who perform such levels of
austerity. This, in essence, lies at the basis of Tapasvi-yoga. Thus, the following apply
in charts having such yogas:

• Venus, Saturn and Ketu all mutually aspect, and preferably aspect the lagna as
well. These can be present in the Rasi chart as well as the Navamsa chart, the
Drekkana chart and the Vimsamsa chart;

• Venus, Saturn and Ketu are also in mutual trikonas in Tapasvi-yoga.

For Tapasvi-yoga, the following additional considerations may also be born in mind:

1. If the yoga forms in both the Rasi and Navamsa charts, it is all the more
powerful;

2. If the Atmakaraka, the Sun or the lord of the lagna are involved in both Rasi
and Navamsa charts, then much greater significance is added to the assessment
of spiritual strength through the lapas of the native;

3. If the Arudha lagna or the Moon are involved in the yoga, then the native
becomes very famous for spiritual renunciation and austerity; and

4. See which houses of the chart Venus falls in, how strong Venus is and whether
there is a conjunction of Venus with Rahu or Ketu. The former suggests that
 Astrological Principles Continued 3r 155

the native deviates from vows of renunciation, whereas the latter indicates that
the native's renunciation is complete.

Other Yogas for Tapasya

• Saturn alone aspecting the lagna or its lord leads to renunciation

• Malefics in the 2nd or Sth from UL are inauspicious for happiness in marriage and
family life;

• Malefics in the S"1 and 7'h from UL indicate little motivation or desire for family
life; or UL placed in the 8lh house aspected by malefics brings disillusionment with
household life and worldly happiness;

• A strong Saturn aspecting or conjoining A7, and-or Darakaraka (see Chapter One),
produces lack of romantic or sexual happiness, and can lead to ultimate
renunciation of marriage and family. This, however, depends on the presence of
other strong yogas for the possibility of sadhana and other spiritual practices
simultaneously.

It is important to mention here, that if only Saturn and Ketu influence the Rasi lagna
or Navamsa lagna, then the individual is a false sannyasi. That is because the persona
or outward dress may suggest renunciation. Yet if Venus, the karaka of sensuality, is
not involved, then internal renunciation is lacking, while only the external show of
renunciation manifests.

Further, it is sometimes seen that an individual is willing and able to perform celibacy
or other forms of strict renunciation, but then falls away from the path ultimately.
Or, it is seen that someone may not be able to observe the strict principles of spiritual
renunciation over an extended period of time, yet he has deep respect for those who
are able to. Note the circumstances under which both situations may occur:

• In the former situation, it is often found that the lord of the Moon sign or other
important yogakaraka is combust or weak due to being in rasi-sandhi, bhava-
sandhi positions or weak avasthas.

• In the latter situation, it may be that more than one planet aspects the lord of the
Moon sign. Or, if in spite of the Saturn-Moon-lagna connections in the chart,
Venus is too strong or predominating, then the native might incline too much
toward sexual or other sensual enjoyment. Still, they have regard and respect for
those who exhibit true spiritual renunciation.
156 3) The Spiritual Dimensions of Vedic Astrology

Concessions in Kali-yuga

In kali-yuga strict austerities with regard to yoga practice can be followed by very few
persons. In full awareness of this, Stl Krsna indicates in the Bhagavad-gita, that one
may become proficient while practicing all yoga systems if regulated or moderate in
the fulfillment of sensual desires. If, for example, one tries to perform austerities
beyond one's capability, then the mind becomes agitated rather than peaceful and
controlled. Similarly, if an individual is too indulgent in the sensual appetites, then
the mind also cannot come under voluntary submission. The key to success in the
yoga path is thus control of the mind, not an unreasonable attempt at severe
austerities which cannot be sustained over an extended period of time in kali-yuga.
This principle is enunciated in the following verse in the Bhagavad-gita:

"He who is regulated in his habits of eating, sleeping, recreation, sexual

pleasure and work, can mitigate all material pains by practicing the yoga
system," Bhagavad-gita 6.17.

Chart 3.3: Sri Chandrasekhara; Parivraja-yoga and Tapasvi-yoga

The following is the chart of the late Sri Chandrasekhara Sarasvati, the head acaiya
and gum of Sri Kahci Matt in India and descendant in the disciplic succession of
Sripada Sahkaracarya. He is revered by many as a fully self-realized soul.
Rah Mer Jup <iSt
Ven Sun itSa>"r

7* ASC 4 _
Mar AL Mer
Ras iJUP
Moo Sun
Sri Chandrasekhars yi 1
May 20. 1S94 Asc
13:25 CO (5 3C east)
79 E 32. 11 N 57 ^ar
0
AL *et 10 1i
Moo (Sat)
von Ran

Asc: 23 Le 56 Sun: 6Ta52fGK) Moon; 14-Sc03(PK) Mars; 14Aq49{MK)

Merc: 6Ta28(DKi Jup: l7Ta5S!9K) Ven: 22Pi12(AmK) Sat (R): 26 Vi 51 (AK)
Rahu: 15 Pi 25 (RK) Ketu: 15Vi25 HL: 24 Sg 18 GL: 5Sg55
The chart is a storehouse of raja-yogas, yet the yogas for spiritual austerity and
renunciation are among the most prominent this author has yet seen, Saturn's
position with Ketu in mutual rasi drsti with Venus forms Tapasvi-yoga verbatim, thus
indicating that the native sublimated desires and withdrew the senses from the objects
of gratification. This Tapasvi-yoga becomes all the more meaningful from a spiritual
 Astrological Principles t onlinuecl Sit 15/

point of view in consideration of the fact that Saturn is also the Atmakaraka in this
chart.

Further enhancing the power of the native's renunciation is the Moon's occupation of
a Navamsa of Mars, while receiving the aspect of Saturn in the Rasi chart. Parivraja-
yoga forms as a result, granting internal as well as external renunciation to the native.
These yogas, in addition to Dhanna-kannadhipati-yoga and other raja-yogds,
underscore the level of spiritual achievement attained by the native.

Further in the Navamsa chart, Saturn, Venus and Ketu are all in mutual trines to each
other, thus enabling the Tapasvi-yoga to again form in that chart. This suggests that
tapasya (austerity) is an important underpinning to the native's dharma. In fact,
Tapasvi-yoga applies in full only if it forms in both the Rasi as well as Navamsa charts.

Sun Ket Jup

mo
15,3 Ate
Mer AL
Mar / Mer
Navamsa .Al \
Sri Ca.narasekhar ./2\
Ven May 20, 1894
13:25 00 (5'30 east)
79 E 32. 11 N 57
Moo Rah V4
3 .
Asc (Ss^

Sadhu-yoga (Saintly yogas)

There are other combinations (yogas) which indicate a certain saintly or pure
disposition of the native in his behavior toward others. Naturally, someone who is
advanced on the spiritual path practices such important habits as ahimsa or non
violence, and this principle causes the native to even give up killing animals for
subsistence, what then to speak of causing violence to other human beings. The
perceptions of the world of maya, and thus the interpersonal dealings of the individual
with other entities in the material world, are seen from the arudha lagna. Thus we
observe tendencies toward proper behavior toward others, as well as disillusionment
from worldly attachments due to the misbehavior of others from the AL, The saintly
yogas listed as follows, in effect, are thus opposite to those which indicate a materially
successful person according to a worldly estimation:

• If there are benefics in or aspecting the 3rd and 6th from the arudha lagna (without
malefic intervention), then one is saintly in behavior (Sadhu-yoga). (Note that
malefics in these positions give strong determination to pursue and reach worldly
goals.)
158 3j The Spiritual Dimensions ofVedic Astrology

• If there are malefics in the 2nd, 4th and 7Ih from AL, then Sadhu-yoga also forms

o Benefics in these positions respectively increase (1) the image or perception

regarding wealth; (2) the perception of happiness inwardly or emotionally; and
(3) the perception of happiness in marriage.

• If Rahu is in the 7th or 12,h from AL or AK, then deep spiritualism occurs.

• Deep spiritualism as a life-long calling also occurs if the Atmakaraka or the Sun
conjoins the lagna lord or if either is in mutual aspect with the lagna lord.

• If benefic planets are in or aspect the 3rd or 811' from the Atmakaraka planet, then
after death, the native advances to the planetary system represented by the
stronger one. (Various combinations for elevation to specific lokas or planetary
systems are given in Chapter Three.) The principle given herein may be
considered a "wild card," or, in other words, the native advances higher in
succeeding lifetimes if benefics dominate the 3rd and 8th from the AK, regardless of
whatever other indications there may be.

The rationale behind the above is obvious: Mars, the karaka of the 3rd house,
indicates that most people pursue desire aggressively and thus without proper
consideration of how others might be hurt, or at the very least, neglected, in the
process of pursuing objectives. Similarly, the 6,h is the house of enemies, which of
course one attracts by behavior in certain dealings. If benefics are in the 3'd, one has
little aggressiveness in the matter of fulfilling desire, and thus is likely to be less
offensive, hurtful or "sinful" in behavior. In the highest levels of advancement of
consciousness, such a person may adopt the attitude of the great Krsna bhakti ^ueen
Kunti in the Srimad-Bhagavatam 4 who prayed to Krsna for calamities because, in such
a condition, she would always think of Him and thus be liberated. She was not
interested in the pursuit of her own desire. She was not even neutral or acquiescent in
the matter of pursuing interests. She prayed for anxiety and calamities, which would
inadvertently make her fully Krsna (God) conscious, as in this condition of
helplessness, she would rely on God fully.

Benefics in the 6,h reminds one of the Pandava King Yudhisthira from the Mahd-
hharata (the epic history of greater India), who was ajdta-satru, or one whose enemy
was never born. This was due to his equanimity or unbiased treatment of everyone,
whether they were friend or enemy alike.

4
Srimad-Bhdgavatam, 1.8.25 "1 wish that all those calamities would happen again and again so that we
could see You again and again. lor seeing You means that we will no longer see repeated births and
deaths."
 Astrological Principles Continued 3) 159

o Malefics in the 6'h from AL add strength to one's schemes and strategies to
pursue worldly desires, and thus under the illusion of duality, the native sees
persons in his experience as either friend or foe.

Thus, benefics in the 6'h from AL elevate the mind of the native to the sanva-guna
(material quality of purity or goodness), in which all things and persons are seen as
equal. This is what is meant by panditah sama-darsinah (mental equanimity of a
saintly person) in the Bhagavad-glta5

The 2'd, 4th and 7th houses respectively relate to family, the home environment and
the experience of marriage. Naturally, if one experiences stress or anxiety in these
areas, one wants to pursue the path of renunciation - provided that other indications
in the chart strongly suggest the evolutionary path toward dharma. In fact, in the
Puranic stories of great saintly persons, it is often seen that one takes to the path of
asceticism and pure devotion after experiencing a complete and thorough collapse of
all opportunities for material enjoyment. Such frustration within the world of maya
may be invoked by one's guru to convince him that following the pursuit of the senses
is counterproductive to the path of purity and God-realization. That way, those things
which distract the mind from the path of devotion are not able to hold much
fascination to start with, and thus the soul gives up everything to follow the path of
sainthood.

Apart from malefics in the 2nd, 41'1 or 7^ from AL, Rahu in the 7,h from AL serves the
same purpose. When in the 12,ll from AL, Rahu aspects the AL or arudha lagna itself
(by 12'h house aspect, in reverse), and thus he dispels the illusion that one can be
happy in the world of form. This happens through various challenging experiences,
mostly through the personal relations with others Rahu in or aspecting the 12'h from
AL diminishes the opportunity for sexual enjoyment, the absence of which little else
in the material world holds any permanent attraction for the soul.

Other Important Yogas in the Charts of Spiritualists

Certain yogas (combinations) also indicate that the native follows the path of certain
deities, while protection or sustenance from such deities may also be seen through
such yogas. As has been illustrated throughout this book, the themes behind Brahma,
Visnu and Siva, or creation, sustenance and annihilation, which are the cornerstones
of Vedic theology, are also replicated through some specific yogas, many of which are
found in the charts of the spiritual aspirant as well.

5
Bhagavad-glta, 5.18 "The humble sage, by virtue of true knowledge, sees with equal vision a learned
and gentle brahmana, a caw, an elephant, a dogand a dog-eater [outcaste]."
160 3f) The Spiritual Dimensions of X'cdic Astrology

Yogas involving Kendras (Visnu) and Trikonas (Sri or Laksml-DevI, Consort of

Visnu)

Dharma-karmadhipati-yoga: This involves conjunction, mutual aspects or exchange

between lords of kendras and lords of trikona houses. The most important of these
includes the yoga of the lord of the 91'1 and lord of the lO'11.

Result: the native pursues work or profession as a contribution to the cause of

dharma. Such raja-yogas are invariably found in the charts of the most advanced
spiritualists.

Laksnii-yoga: Sri. the goddess of fortune, blesses the native who has performed many
auspicious karmas in the prior lifetimes, leading to spiritual realization. The yoga
occurs in a variety of ways.

a) Mutual association, aspect or exchange of the lords of the lagna and lord of the 9lh.

b) If the lord of the 9,h occupies a kendra or trikona in own or exaltation sign, while
the lord of the lagna is in strength; or,

c) If Venus and the lord of the 9lh are in own or exaltation houses, equal to kendras
or trikonas.

Sri or Laksml-devl in many ways is synonymous with wealth, especially in

consideration of the fact that the 2^ house is also presided over by Laksmi-clevI
Thus, when it appears in the charts of a spiritually advanced native, Parivraja-yoga or
Tapasvi-yogas, as mentioned above, indicate that the native is more interested in
renunciation leading to moksa as a result of the blessings of Laksmi-devi as opposed to
material prosperity. In either case, the native is quite fortunate both materially and
spiritually even though he or she is usually genuinely devotional and cares little for
the mundane allurements of maya.

Gouri-yoga: Gouri is another name for goddess Parvati, the consort of Lord Siva, and thus
Gouri-yoga is very auspicious. If the Navamsa dispositor of the lord of the 10'1' house is
exalted and joins the lord of the lagna in the 10'h house (in Rasi or Navamsa charts) then
Gouri-yoga is formed. Lets just say that one who receives the blessings of Gouri is quite
pious and has accumulated much in the way of sukriti or the good results of sadhana and
other types of auspicious activities through the prior lifetimes. While Laksmi-yoga directly
brings the blessings of the goddess through the 911' house, Gouri-yoga similarly brings the
blessings of dharma through the Navamsa chart to the 10lh house (karmas). The yoga is
somewhat tare in that the Navamsa dispositor of the 10lh lord has to be exalted and must join
the lagna lord in the 10lh house. The latter raja-yoga, In itself, Is not frequently found

Sankha-yoga: Sankha-yoga forms when the lord of the 5lh house conjoins or mutually
aspects the lord of the 61 , while the lagna lord is simultaneously strong. The effects
are powerful on the level of raja-yoga, and thus are significant when the yoga is found
 Astrological Principles Continued Sn 161

in the chart of a serious spiritualist. This is because the house of sadhana, the 5'11,
joins the house of seva, the 6'h house. Interestingly enough, this yoga is found
frequently in the charts of bhakti yogis as well as others who revere the personal forms
of God or deity, Sankha-yoga is especially strong when lords of kendras, especially
the Is' and 10'h, as well as the lord of the 9'h, join the yoga. Sankha means "conch
shell," which is one of four objects held in the hands of Lord Sri Vismu.

Visnu-yogcc The 9th lord, 10th lord and Xavamsa dispositor of the 9th conjoin in the
2"d house. The native is said to be fortunate, long-lived, favored by persons in
positions of power and a devotee of Lord Visnu, Note here, that the strength of the
yoga forms due to the connection of the 9'h lord and its Navamsa dispositor with the
10th lord, and all of them join in the 2nd house.

Siva-yoga: The 5th lord is in the 9th: the f111 lord is in the 10lh, while the 10'h lord is in
the "5lh. Again, the importance here is found due to the connection of lords of trikonas
and the 10"' house. In effect, the Siva-yoga is akin to the Dhanna-karmadhipati-yoga
as given above.

Hari-yoga, Hara-yoga, Brahma-yoga: Yogas Relegated to Visnu, Siva and Brahma

Naturally, devotees of the three principle deities behind creation (Brahma),

sustenance (Visnu) and destruction (Siva) are going to be found frequently in the
charts of spiritual aspirants. These are defined as follows:

Hari-yoga: Benefics are in the 2nd and 12th, or in the 8'h from the lord of the 2nd.
Since the 2nd house, like the 6'h, is in a trinal location from the 10'h, it is very closely
linked to l^ksml-devl (Sri) in Jyotish. The 10th, although the seat of Indra or svarga-
loka, as mentioned before, is the most important house of Visnu, as it is through the
10'h house that all of creation is maintained and protected, Later in this book, how
the 6^ house (seva) connects one to the spiritual path is discussed as well. Anyway,
Hari-yoga indicates the connection of Hari (another name for Visnu, which means
"one who protects the devotee from all calamities") to the 2"d house, which is ruled by
Sri, the goddess of fortune.

Hara-yoga: Benefics are in the 4th, 8th or 9th from the lord of the 7th. Hara is another
name for Lord Siva. The 7th house is the seat of Lord Siva, given that he presides over
the functions of destruction or annihilation, as discussed previously. Thus
reinforcement of auspicious houses relative to the 7li' lord brings the support and
blessings of Lord Siva.
162 2P The Spiritual Dimensions of Vedic Astrology

Brahmd-yoga: There are two ways in which Brahmd-yoga can be formed:

a) Benches are positioned in the 4th, 10th and 11th from the lord of the lagna; or
b) Jupiter is in a kendra from the 9lh lord. Venus is in a kendra from the 11th lord and
Mercury is in a kendra from the 1SI or 10Ih lords.

Particularly the first definition of the Brahma-yoga applies in this discussion, as

Brahma, the demi-god in charge of creation, rules the lagna or the 1SI house. By way
of positioning benefics in the 4th, 10th and 11th houses, the lagna is reinforced and
strengthened, thus bringing the blessings of Brahma in horoscopic symbolism Both
forms of Brahmd-yoga are found in charts of spiritualists as is illustrated in various
example charts in this book.

Yogas involving Jupiter and Venus (sura and asura gurus respectively)

These, in essence, are yogas for great learning:

Jupiter and Venus are respectively Brhaspati and Sukra among the planetary pantheon
of demi-gods. They are thus the gurus of the suras (godly entities or demi-gods), as
well as asuras (demonic entities) respectfully. Their functions as great preceptors or
gurus, with respect to para and apard vidya, were explained previously. Yogas
involving these two gurus are significant in the charts of spiritualists, and in fact are
found in a variety of cases. The most important of such yogas involving Jupiter and
Venus are as follows:

Sarasvati-yoga: Jupiter, Venus and Mercury are in kendras, as well as the 2nd, 4th, 5th,
9th or 11lh houses. The result is that the native becomes a learned scholar in a variety
of subjects and is recognized as such. This yoga is especially poignant when found in
the Navamsa as well as Vimsamsa charts.

Bheri-yoga: Jupiter and Venus are in a kendra from the lagna lord, while the 9th lord
is strong, The result is a virtuous, religious and saintly individual who possesses
many auspicious qualities.

Amsavatara-yoga: Jupiter and Venus are in a kendra from Saturn, who is either a
strong yogakaraka or is in exaltation. This gives great learning, renunciation and a
spotless reputation. Note that this yoga forms verbatim in the Navamsa (D-9) chart of
Srila Ramanujacarya, seen previously in Chart 3.1

Kalanidhi-yoga: Jupiter in the 2nd or 5th house conjoined or aspected by Venus and
Mercury. This indicates exceptional character, learning, respect and a widespread
reputation.
 Astrological Principles Continued 163

Bharati-yoga: This is an important yoga for spiritual learning and forms in two ways:

a) The Navamsa dispositor of the 2nd lord joins (in the Rasi chart) the 9lh lord; and,

b) The Navamsa dispositor of the 5lh lord joins (in the Rasi chart) the 9Ih lord.

Again, in these instances, the 2nd and 5Ih lords and their connections to the 9lh lord arc
important to note when evaluating the levels of spiritual knowledge which may be
attained by the native. Bharati-yoga gives the native intelligence, learning, a spotless
character and a far-reaching reputation.

Yogas Involving Dusthanas: 6lh, 8lh and ll111 Houses

Although dusthanas are inauspicious materially speaking, they are important houses
in consideration of specific spiritual inclinations in the charts of spiritualists, as has
been shown throughout this book. Natural or functional benches in strength in these
houses elevate the nature of the related areas of life for the spiritualist. Thus, some
important yogas relegated to dusthanas are as follows:

Harsha-yoga: The lord of the 6Ih house occupies the 6lh itself. Briefly, the 6lh house is
the house of sad-ripus ("six enemies" as explained in Chapter Two), and thus brings
sufferings to the native if the 6'h house or its lord have multiple afflictions by malefics.
If benches occupy the 6Ih house in strength, however, or if the 6Ih lord occupies the
6Ih and is aspected by natural and functional benefics, then the soul advancing on the
spiritual path is interested in seva or service, and thus has little if any inclination to
develop strategies by which he can achieve material success. This service either
directly or indirectly promotes the cause of dharma. Note in this connection, that the
6Ih, like the 2nd, are the trinal houses from the 10 ' , and thus important within the
context of dharma. Finally, Harsha-yoga is even more powerful if Sankha-yoga forms
simultaneously.

Sarala-yoga: The 8Ih lord occupies the 8lh house itself. The 8,h, as explained
previously, is the house of asta-siddhis or the eight-fold mystic perfections that result
from the practice of the yoga system of astanga-yoga. Perfections attained in this
connection refer to extra-human powers, which, if used to exploit or abuse others,
result in serious afflictions to the longevity, happiness and general well-being of the
native in future lifetimes. Malefic aspects or associations to this house show that the
native experiences sure and certain mental and physical afflictions throughout the
course of a lifetime.

If, however, the lord of the 8,h occupies the 8,h, and especially if it is reinforced by the
association or aspects of benefics, then the individual advances in consciousness
through the exercise of various forms of sadhana connected to the yoga system. Later
on, we will see by way of chart illustrations, how the native may manifest certain
kinds of miracles through strong planets reinforcing the 8lh house astrologically.
164 3^ The Spiritual ■imensions of Vedic Astrology

Vimala-yoga: The lord of the 12rh occupies the 12th house. Naturally, interest in
pursuit of moksa is encouraged and reinforced by this yoga, especially if it falls in the
12th from Lagnamsa or Karakamsa lagna. For such to occur, the 12th lord is
strengthened by way of conjunction-aspect-exchange with lords of trinal houses. If
the lord of the 10th is involved, then the native promotes the cause of dhama through
ashrams or monasteries and-or may live the life of an ascetic as well.

If, on the other hand, the 12th lord is afflicted by natural and functional malefics, then
suffering due to sins accruing through prior lifetimes befalls the native. The
interesting fact to note about the 12th house, however, is that whether it is afflicted or
reinforced by benefics, the result is still the same: the native purges the results of prior
inauspicious actions (yikannas). In the former instance, it comes as a result of
suffering, whereas in the latter instance, it occurs as a result of serving dhama. In the
final analysis, however, the generation of auspicious harm as is the only way that the
native can attain moksa. and not by simply suffering.

Viparit-rdja-yoga: If the lords of 6,h, 8th and 12'h, conjoin, mutually aspect or
exchange, then Viparit-rdja-yoga is formed. The yoga is especially powerful if the
planets forming the yoga form in the 6th, 8th or 12th houses as well.

The word viparit means "reversal" and thus suggests that unusually auspicious
conditions or experiences come to the native after experiencing some kind of fall or
challenging events or reversals. This yoga, interestingly enough, is frequently found
in the charts of a group of spiritualists called "stigmatists," several who are analyzed in
depth in Chapter Seven. Stigmatists suffer as a result of bearing the wounds of Jesus
Christ, although such wounds are never self-inflicted. These natives, in essence,
voluntarily or involuntarily, perform penance by assuming the sufferings of Jesus,
after which they attain emancipation at the conclusion of that lifetime. The charts of
these natives, however, are among many spiritualists who perform some form of
tapasya in order to reap the benefits of God-realization in the end. The Limes when
miracles occur (such as divine healings) or when the stigmata wounds appear or
disappear, as well as when samadhi or divine absorption through meditation occur, is
according to the Drig dasa, which activates such Viparit-rdja-yogas in the horoscope.

Viparit-rdja-yoga, however, is also found in the charts of persons who may not be on
the spiritual path. In the case of such persons, some form of calamity occurs prior to
the attainment of unusual or inordinate material success.

Vusumufi-yogu: This yoga occurs when many benefics occupy upachaya houses: 3rd,
6th, 10th and 11th. This yoga resembles the Sadhu-yoga that was mentioned above, in
that the houses representing aggression and assertiveness (3rd) and schemes and
strategies to carry out one's objectives based on material achievement (6th), are instead
pacified by the presence of benefics. Naturally, in order to succeed materially, these
houses have malefics, especially the 3rd, 6th and lllh. The persons, however, in whose
 Astrological Principles Continued ^ 165

charts the Vasumati-yoga applies, do not care much about asserting themselves in
worldly terms, but rather they exhibit a detached and humble disposition instead.
The yoga also bestows fortune so far as the native's ability to succeed on the spiritual
path, as the gentleness and purity of character are essential to this endeavor,
regardless of what the specific approach to divinity is.

Parijata-yoga or Kalpadruma-yoga

Pdrijata-yoga can be formed in two ways.

1. If the dispositor of the dispositor of the lord of the ascendant joins a kendra or
trikona or his own or exaltation sign, then Parijata-yoga is formed. Or,

2. If the dispositor of the Navamsa dispositor of the lord of the Rasi ascendant is in a
kendra-trikona or in own or exalted sign (in the Navamsa chart), then Pdrijdta-
yoga applies.

a) If the final dispositor causing the yoga is in kendra or trikona houses, and at
the same time exalted or in own sign, then the yoga is of maximum strength.
Naturally, this latter definition of the yoga is found much less frequently in
charts,

The patijara is actually a tree, and is also known as katpa-vrksa or the "wish-fulfilling
tree." It is mentioned in the ,Snmad-Bhdgava[am and other Vedic literatures such as
the 5ri Brahma-samhitd. According to those writings, pdrijdta is not a tree of this
material world, but one that belongs to the spiritual worlds. Yet, even in this material
world there are actually some very holy places on this Earth, such as Vpiddvana-
dhama in India, the birthplace of Lord Sri Krsna, where genuine pdrijdta or kalpa-
vrksa trees exist eternally. The term "wish-fulfilling tree" implies that whatever a
deserving devotee asks from the tree, it is granted without a doubt.

By way of reference to the astrological chart, Pdrijdta-yoga is most auspicious, in that

the deepest desires within the heart of the native are fulfilled. In the charts of
spiritualists it is frequently found that the final dispositor causing the Pdrijdta-yoga is
in his mulatrikona sign in the 12,h house, either from the Rasi ascendant, the
Lagnamsa or Karakamsa lagna. Thus, if the devotee desires moksa, it is likely to be
granted provided other important indicators also apply. Finally, B.V. Raman opines
that the Pdrijdta-yoga is equivalent to a powerful rdja-yoga, especially if Parnraja-
yoga applies simultaneously.6

6 300 Important Combinations by B.V. Raman, p. 70. (Motilal Banarsidass)

166 3? The Spiritual Dimenskms of Vedic Astrology

Maha-purusa-yogas: Combinations for Great Persons

There are five Maha-purusha-yogas involving each of the five planets (excluding the
Sun and Moon) Thus, for these yogas to form with Jupiter, Saturn, Mars, Venus and
Mercury, they should be in their own or exaltation signs in kendra houses. Each of
these yogas presents a mastery over the specific tattvas7 which are respectively
associated with them. The names for each Maha-purusa-yoga, their planetary rulers,
as well as the tattvas and ruling deities associated with them are as follows in Table
5.1,

Table 5.1; Tattva and Mahapurusa-yogas

Maha-purusa- i Planetary Ruler Associated Tattva Ruling Deity

yoga
Hamsa i Jupiter akasa (ether) Visnu
Sasa j Saturn vayu (air) Siva
Rucaka | Mars agni (fire) Surya
Malawa i Venus Jala (water) Sakti
Bhadra ' Mercury prthvi (earth) Ganesa

Planets in these positrons f«rm the above yogas and are perhaps more common than
many of the yogas listed above, yet they are important nevertheless. If they are further
participatory in raja-yoga or other powerful yogas, or if they are reinforced by strong
and functional benefic influences, then the natives "greatness" increases
exponentially.

• In the study of the charts of advanced spiritualists, Hamsa-yoga, involving the

powerful position of Jupiter in own or exaltation signs in kendras, is among the
most important indicator of someone who is advanced in consciousness and
learning.

• Jupiter's strong position in trikona houses, either from lagna, the arudha lagna or
from the Atmakaraka planet, is invariably auspicious and significant, as is seen by
way of numerous chart illustrations in this book.

Other Yogas involvingjupiter

Gaja-kesari-yoga: This is a rather common combination, yet it is important

nevertheless. If the Moon is in conjunction or mutual kendra relationship with
Jupiter, then G*ja-ke$an-yoga applies. The yoga is said to elevate the mind, bring
compassion, the quality of benevolence in one's dealings and to bring reputation even
after the person's death. The Jupiter-Moon relationship is all the more poignant,

' Each of the five LalLvas or mahd-bliutas was described in detail in Chapter One with reference to the
elements of creation.
 Astrological Principles Continued 35 167

however, if they join in kendras from the ascendant or Atmakaraka planet, as well as
from the arudha lagna. The strength of the yoga also depends on the functional
beneficence of these planets, as well as reinforcement from other strong yogakarakas.

Gutu-mangala-yoga: This yoga is formed by the conjunction of Jupiter and Mars or if they
are in a 1/7 relationship with each other. The ambition or assertiveness of Mars is toned or
purified through Jupiter and thus the native becomes passionate about contributing to or
pursuing the path of dharma. It is an auspicious yoga, resembling Gaja-kesari-yoga in many
ways as well.

Guru-canddla-yoga This is a negative yoga involving the conjunction of Jupiter and

Rahu. As mentioned previously, Rahus aspect on the houses of dharma in replication
of the graha drsti of Jupiter indicates that Rahu tends to diminish the sattva-guna or
quality of purity, and thus tries to circumvent the faith or natural devotion in the
heart of the spiritualist. Rahu also causes the native to deviate from the path of
dhanna by enticing the native to indulge in actions which obstruct the spiritual path.
If Jupiter is in greater strength than Rahu, however, then the forces of light supercede
those of the dark ultimately, and the native stands in truth very strongly. The
opposite occurs if Rahu is stronger than Jupiter, and if there are no additional
reinforcements in play through other bemgn planets. Further, if Jupiter gains in
strength in the Navamsa chart, then regardless of how strong Rahu is, the yoga is
cancelled Guru-canddlayoga applies in full, however, if Jupiter is debilitated in
Navamsa, while Rahu attains a strong sign or house position.

Guru-sdpa (or Brahma-sdpa) "Guru or Brahmana's curse": If both Saturn and Mars
aspect Jupiter by graha drsti, then one receives a curse from the guru from the prior
lifetimes. The intensity of the curse may be either heavy or light depending on
whether Saturn and Mars are functional malefics or whether they are yogakarakas
respectively. In either case, the yoga applies. If Jupiter, however, is strong and
reinforced in the Navamsa or Shastiamsa (D-60) charts and is outside the grip of
malefic grahas, then the effects of the curse wane in time.

The curse of a Brdhmana or the guru may be seen in another way and applies as
follows:

• If the 9rh house, its lord, as well as its karakas (Sun and Jupiter) are occupied,
conjoined or otherwise afflicted by malefics, then Brahma-sdpa applies. In such
instances, the easiest and most effective cure is to propitiate Sri or goddess Laksmi-
devi by recitation of the nine syllable mantra given in Chapter Three. Apart from
the worship of Laksmi-devi, one may also chant the sixteen-syllable Maha-mantra
for relief from the curses of Brahmanas, as well as release from the cycles of
repeated births and deaths. In essence, the Maha-mantra invokes love of God,
apart from relinquishing many lifetimes of malignant karmas. The mantra is as
follows:
!68 3n The Spiritual Dimensions ofVedic Astrology

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

• It is also said that the Ista-devata is the only other intervening factor that can
dissolve the effects of the Guru-sapa. Recitation of the Visnu mantra for the Ista-
devata planet greatly helps the native to overcome the effects of such a curse.8

Sarpa-sapa: "serpent's curse:" If both Rahu and Mars aspect Jupiter by graha drsti,
then the serpent's curse applies. Figuratively, this means that a person advancing on
the path of knowledge and spirituality may come under the negative influences of
envy or anger from others. Although one's own karma essentially defines the
auspiciousness or otherwise of life experience, the curse of very angry or jealous
persons can have an obstructing effect nevertheless.

There are specific remedial measures that one may take in order to defuse these or
other negative yogas and curses, yet the discussion of these is beyond the scope of this
book. In this connection, the reader is referred to the footnotes for an excellent title
which gives many details on remedial measures for all kinds of afflictions.9

Finally, the yogas given above for spirituality are among a handful of important
combinations. A complete listing extends beyond the reasonable limits of this book.
The reader may find greater details on unique planetary yogas in standard classical
literature on Jyotish.1*

Yogas involving Jupiter and the Nine Grahas

Jupiter's conjunction with other planets or association by mutual aspect, indicate the
type of knowledge or understanding the native may attain. The following
combinations thus indicate the intellectual interests the native may have:

• Jupiter with Saturn gives knowledge of birth and death or creation and rebirth.
This is due to Saturn's connection to Brahma, as indicated in Chapter Two. The
Jupiter-Saturn yoga also gives knowledge of yoga practices. This is another
variation of the lirahma ynga mentioned above.

• Jupiter and Mars give good powers of discernment and discrimination, and enable
the native to contemplate very complex matters. It also gives degrees in higher
levels of mathematics. This is also Guru-mangala-yoga, mentioned above.
8
The mantras for the Visnu-avatdra associated with each of the planets (per Brhad Pardsara Horn
Sdstra) were given in Chapter Two. Mantras for the respective planets which become the Ista-devata
can thus be propitiated
9
10
Vedic Remedies in Astrology, by Sanjay Rath (Sagar Publications)
An excellent title for details on yogas is 300 Important Combinations by B. Y. Raman (Motilal
Banarsidass).
 Astrological Principles Continued 3> 169

• Jupiter and the Sun in combination incline the native to understand the nature of
the universe by study of the Vedas, Puranas and-or other spiritual texts. In the
highest sense, the native attains supreme knowledge comparable to that of Lord
Siva.

• Jupiter and Venus combine to give eloquence and knowledge of poetry and the
fine arts, thus inclining the native to have strong aesthetic tastes.

• Jupiter and Mercury in combination make the native a linguist and very proficient
in a variety of languages. This gives the ability to study and implement textual
knowledge gleaned from a variety of sources.

• Jupiter and the Moon in combination make the native an author as well as one
who can bring stories to life. Thisis also a Gaja-kesari-yoga, which brings fame to
the native.

• Jupiter and Rahu can be a strong yoga for understanding abstract subject matters,
as well as for adeptness at science and research. It is, however, a Guru-candala-
yoga, which can make the native averse to dharmic principles and apt to inflict
harm on others. These characteristics, however, should be reconciled against
other factors shown in the horoscope as well.

• Jupiter and Ketu in combination bless the native with full understanding of Ganita
and Jyotisa scriptures. Ketu elevates the intelligence to comprehend such matters,
and thus the yoga is very good for astrologers. The Jupiter-Ketu combination also
goes by the name of Gajapati-yoga

Yogas Indicating Spiritual Intelligence

Dhimantah-voga; This forms by way of the position of the lagna lord in the 3Kl or 6'1'
houses if there is a mutual association between the lords, or if the lords of these
houses occupy the lagna. Dhimantah-yoga also forms if there are similar
combinations between the lord of the S111 house and lords of the 3rd and 6'1'.

Dhi means "intelligence," and such intelligence is invested in the lord of the lagna. So
far as the three ayanas (four goals of human society) are concerned, the focus of
intelligence in a broad sense is on ideals related to dhanna, artha, kama or moksa.
This was discussed in the initial portions of Chapter Three, specifically with regard to
the subject of the naksatra pada occupied by the lord of the lagna. Most specifically,
however, the person with Dhimantah-yoga focuses their intelligence on the
understanding and acquisition of knowledge. The acquisition of knowledge concerns
research, science or empirical studies. How this is so may be understood as follows:
170 3^ The Spiriiual Dimensions of Vedic Astrology

• In the natural zodiac, the 3rd and 6th houses are ruled by Mercury, which are
Gemini and Virgo respectively, Mercury, as a karaka of intelligence, represents the
search for understanding by way of sense perception and reason. Thus science
and research appeal to the knowledge-acquiring faculties of Mercury. This is the
link between the lord of the lagna (intelligence) and the 3rd and 6lh houses.

• The 3rd and 6th houses are also upachaya houses, which indicate that the
understanding associated with these houses (by association with the lord of the
lagna or the 5th), improves or increases in time. Researchers aspire to improve
upon previous theories by providing expansion studies. The desire to gain more
knowledge, as a result of further or deeper investigations, is a function of Mercury
and the upachaya, 3'd and 6lh houses.

• Rahu is exalted in Gemini, and in mulatrikona (the sign of his "office") when in
Virgo, and thus he is strong in these signs. This is the true reason why Rahu is
always associated with the empirical sciences and research. As is explained in the
following paragraphs, however, Rahu often works well in the case of astrologers,
as the science of Jyodsa combines not only the intuitive and scriptural rules of
delineation, but also investigation and research as well. Dhimantah-yoga can
therefore by very advantageous in the charts of Jyotisis.

• Finally, Pisces and Sagittarius, both ruled by the philosophical and intuitive
Jupiter, are not upachaya houses, and thus knowledge acquired from the guru or
through meditation and intuition does not depend on research or empiric models.
Nor does the aspirant care about investigating or researching what his guru says or
what the scriptures state. He accepts such knowledge as absolute and is thus
satisfied.

Dhimantah-yoga can also form from the arudha lagna as well as the Atmakaraka.
From these vantage points, one can observe a particular mental inclination toward
some area of research. Or, the soul may specifically incarnate with a destiny to do
such work. If the Dhimantah-yoga combines with other strong yogas such as rdja-
yogas from the arudha lagna or the Atmakaraka, then the native acquires significant
fame or reputation as a result of his study and research.

Finally, Dhimantah-yoga should be studied from the Paka lagna as well (the Paka
lagna is the sign containing the lord of the lagna). This is because the Paka lagna
specifically has to do with the intelligence of the native, and thus is a very important
position from which to analyze the effects of Dhimantah-yoga. A good example of
this, as well as other applications of Dhimantah-yoga, are given in the chart
illustrations that follow.
 Astrological Principles Conlinued 3t 171

Chan 5.4: Srila Sridhara Maharaja: An Example of Dhimantah-yoga

AL Ven ' Moo
Jup
Sun
Moo Jup (War
Rah Asc
Rasi
Sridhara Maharaja Ket ■
October 12, 1895 Ven
23 38:00 (5:52 east)
88 E 11, 22 N 34
Sat Mar a1i:
Mer Sun
.^Rah

Asc: 0 Cn 43 Sun: 2GVi 45 iAK) Moon 11 Cn 20 (DK] Mars.: 2BVi IS^AmK!

Merc: ie Li 34 (MKi Jup; 13Cn 47 (PK) Ven: 25 Le 38 (BK: Sat: 15 Li 07 (PiKj
Rahu 18 Aq 22 [GK) Ketu: 18 Le 22 HL IB Pi 13 GL; 1 Ge 31
The late Sridhara Maharaja was a pure Vaisnava saint and great devotional (hhakti)
philosopher of the Gaudiya Vaisnava Parampara. His chart is discussed in detail in
Chapter Six, although for the purposes of illustrating Dhimanlah-yoga, it is mentioned
here.

The Lagna and Paka lagna; The lagna is in the 4th pada of Punarvasu, which indicates
that the inner desire or aspiration of the native is toward mohsa. Indeed, the brilliant
raja-yoga of 9lh lord Jupiter in exaltation joining lagna lord Moon indicates the highly
elevated position of the mind continuously absorbed in the highest conceptions of
Vedic truths (siddhanta). For these be does not need investigation or research and is
completely satisfied with the instructions of his guru and the realizations of such
truths. The Paka lagna also falls in the sign of Cancer in this chart, a fact which
arnplifies the levels to which the native expresses his knowledge and devotional
intelligence.

The S111 lord: The lord of the 5'h, however, joins the Atmakaraka Sun in the 3,d house,
forming Dltimaniah-yaga. as well as raja-yoga. These positions indicate that the mind
is very much involved in deep study and research, although only into those areas
which illuminate the path of the soul in the highest sense. The Sun, as a karaka for
knowledge (as significator of the 5''' and 9'h houses), embodies all truths, while it's
joining the lord of the 51'1 in the 3td, indicates that the native wishes to go deeper into
the philosophical conceptions of the Supreme Absolute Truth (Vedanta). The union
of the Atmakaraka and the Amatyakaraka (AmK) has much deeper spiritual meanings
also, which is discussed in Chapter Six. For now, however, let's just say that the yoga
for a specific investigative intelligence (Dhimantah-yoga) takes on much higher
spiritual dimensions when the Atmakaraka is involved and when both yogakarakas
aspect the 9'', house of the chart.
172 & The Spiritual Dimensions of VeJic Astrology

Dhimanlah-yoga from the Arudha Lagna: The AL in this chart is in Aries, a position
from which the lord of the lagna joins the lord of the 5th (Atmakaraka Sun) in the 6th
house. Dhimantah-yoga thus forms verbatim, showing that the spiritual studies and
investigations interesting to the native, gave him much attention and repute within
the community of Vaisnava saints in which he associated. In fact, the reputation was
international as well.

Dhimantah-yoga from the Atmakaraka: From the Atmakaraka Sun, the Dhimanlah-
yoga fonns in two ways in this chart. (I) The lord of the 3rd from the Sun occupies
the Atmakaraka lagna, thus forming Dhimantah yoga: and (2) the lord of the
Atmakaraka lagna (Mercury) joins 6th lord Saturn in exaltation. This indicates that his
philosophy embodied the strict teachings of renunciation and austerity as part of a
true path of bhakli yoga. He taught this while living within the spiritual social order
of sannyasa or formal renunciation. He was an acarya or great guru-teacher by his
own example. This means that in order to teach sense control and renunciation, one
must demonstrate such ideals within the context of one's own lifestyle,

Dhimanlah-yoga forms from all three of the lagna, the arudha lagna, as well as
Atmakaraka in this chart, indicating that the functions of intelligence are highly
advanced in consideration of the native's inner purpose of life. When Dhimanlah-
yoga is simultaneously reinforced by raja-yoga, it becomes exceptionally meaningful
in consideration of the position and distinction attained by the native as a result ol
following his life's mission. Finally, the significance of Dhimantah-yoga is all the
more noticeable in this chart in view of the powerful Sarasvati-yoga (giving the
blessings of knowledge through the goddess Sarasvali) occurring with Venus in the
2nd house, Mercury in the 4l11 and exalted Jupiter in the lagna.

Saradd-yoga: Sarada is another name for SarasvatI, and thus represents the goddess
who is the giver of the essence of knowledge. If Saradd-yoga applies in the chart, then
it is a strong indication that the native is blessed with the ability to understand the
essence of scriptures and the various embodiments of God and spirituality. Saradd-
yoga brings the importance of the drekkana or 3rd division of a sign, which is
associated with the three rsis (sages) Narada, Agastya and Durvasa.

• Saradd-yoga forms if the Moon is in the first drekkana of a moveable signs, the
2nd drekkana of a fixed sign or the 3rli drekkana of a dual sign, while Mercury is
in a kendra iquadrant) from the Moon.

The drekkanas are based on the trines to the lagna, i.e., the s"1 and Q1'1 houses. The
first drekkana of any sign is the same as the sign itself, while the 2nd and 3rd drekkana
are the 5th and 9111 houses from that sign respectively. The three rsis and their
connection to different drekkana are mentioned in Chapter Two with regard to the BK
or Bhratrikaraka. These are associated with each of three gunas: saliva, rajas and
 Astrological Principles Continued St 173

tamas. The quality of the mind's absorption and the attention by the relevant rsis to
the native may be seen by way of the drekkana occupied by the Moon:

The rsis and drekkana are repeated again as follows in Tables 5.1 and 5.2.

Table 5.1: Signs, Drekkanas and Rsis

Sign/Drckkana Is' 2nd 3rd

Moveab;e Narada Agastva Durvasa
fixed Agastva Durvasa Narada
dual Durvasa Narada Agastya

Table 5.2 Rsis, Status and Gunas

Rsi Status Guna

Narada Devarsi ra|as
Agastya Maharsi sattva
Durvasa Rrahma tamas

Chart 5.5: Sanjay Rath: Example of Sarada-yoga

Jup
J u Tj K' £>J
: -tit

Rasi
Rj K ■: ■
Sanjay Rath
ISat) August 7, 1963
21 15:00 (5:30 eastj
83 ESS, 21 N27 i.ihi

Asr- 14 Pi 05 Sun: 21Cn05(BK) Moon; 1&Aq59(MKJ Mars: 13Vi41(PK)

Merc: 13Le23(GK:f Jup: 20PiOS(AmKj Ven: UCn56(PiK) Sat (R); 26Cp50(AK)
Rahu; 25Ge46|DK! Ketu: 25Sg46 HL: 12 5(3 05 GL; 2B Li 32
Pandit Sanjay Rath is the parama sihsfl-guru of the Sri Acyuta jyotisa Parampara,
hailing from Orissa, India. Apart from Dhimantah-yoga formation from the lagna as
well as arudha lagna, Samdd-joga also forms in this chart in the following ways: (1)
the Moon occupies the 2ud drekkana of the fixed sign Aquarius, while in mutual
kendras from Mercury. The native's knowledge of the Jyotisa sdstras as well as their
application in interpretive and counseling astrology is brilliant and unsurpassed. The
gift of the rsi associated with the Moon's drekkana is evident to his students and
followers, and is reinforced by the pre-eminent presence of Hamsa-mahdpurusa-yoga
174 3n The Spiriiual Bimensions of Vedic Astrology

in ihe lagna. These yogas are further strengthened by the positions of Jupiter, Venus
and Mercury in mutual kendras in the Navamsa chart which form Sarasvati-yoga as
well.

Yogas Showing Talent in jyolish

Since this is primarily a book on some very important principles of the science and art
of Jyolisa, an examination of which yogas or emphases are found in the charts of
Jyotisis is important. Thus, in order for someone to advance in the study of and
practice of Jyotisa, the following should be noted;

• Jupiter: Jupiter is an important significator for wisdom, judgment and discretion,

as well as traditional learning from scriptures and gurus. It represents the
functions of both inluition and perception.

• Mercury: Mercury is the planet of logic, reasoning, analysis and the empirical or
mathematical measurement of existence. It also represents vag-bala or the power
of speech, which is also important in the case of astrologers or anybody for whom
the ability to convey a message of meaning is important.

• Ketu: Being without physical eyes, Kelu's chief function is to "see" that which is
beyond material or three-dimensional existence Ketu thus opens significant
portals to extra-dimensional planes by way of intuition, and thus is an important
significator for astrologers.

• When Jupiter or Mercury conjoins Ketu in the Rasi, Navamsa, Dasamsa (0-10) or
Siddhamsa (0-24) charts, the native may have talent as a Jyotisa.

• The influence of Jupiter on the 10lh house, as well as the presence of auspicious
yogas related to the 9'h and 10th houses as listed above, are also important in the
charts of Jyotishis.

The panaparas or 2nd, 5lh, 8th and 11th houses should also be emphasized by strong
planets in order that the native may be adept at Jyolish. Note as follows the attributes
of these houses:

a) The 2nd house is the house of natural learning and awareness, as it is the 11lh
(gains) from the 4'11, which is where knowledge originates. The 2,'d, as mentioned
above, is also one of the houses of Sri, who, as the consort of Visnu, is very
interested in the spiritual advancement of all souls. Thus Sr! stimulates the
opportunities of learning in the minds and hearts of those who are so qualified.
Vag-bala or the power of speech is also seen from the 2nd house.

b) The 5lh house represents knowledge that arises as a result of formal learning by
way of initiation (siksd or dlksa) from a qualified guru. The 9'h from the 9'h is an
 Astrological Principles Conlinued 3a 1/5

essential house to indicate the native s ability to function as a guru, and thus to
give direction, inspiration, guidance and hopefulness to those who consult him.
The 5Ih is also the most important house regarding the future and thus is essential
in predictive Jyotish.

• Tangentially, Jupiter and Rahu both have aspects on the 5lh and 91'1 houses, and
thus in addition to Jupiter, Rahu (the researcher) makes for excellent
astrologers,

• Since Mars aspects the 8,h house, he is also participatory in the charts of
Jyotishis. Mars gives sharp powers of discernment, logic, analysis and
adeptness at mathematics, all of which are essential to the practicingjyotishi.

c) The 8th house is naturally the house of occult or metaphysical knowledge, and
thus such knowledge comes as a result of a siddhi or mystic empowerment due
to yoga practice and austerity in prior lifetimes.

o It is important to bear in mind here, however, that the correct disposition

to interpret a horoscope correctly and thus to guide a client without
personal motive, depends on the strengths of (1) the lagna and its lord, as
well as the karaka Sun, (2) the strengths of the 5th and Q'11 houses, as well as
their karaka Jupiter; and (3) the strength and auspicious positioning of the
Atmakaraka planet. Without these reinforcements, simply having a strong
8,h house alone does not engender the proper intuition, knowledge and
qualification to he a Jyotishi.

d) The 11111 house is the 4'h (education) from the 8'1, (occult), as well as the S'1'
from the 4t''. Thus, in terms of the occult and metaphysics, the ll1"1 house
inspires learning in these subjects and should be emphasized in the charts of
Jyotishis.

A Key Yoga for Success in the Study and Practice of Jyotisa

c An important yoga for talent in Jyotisa combines the lord of the lagna with the
lords of the 9th and 11th houses. These should also connect with the Atmakaraka
planet, either by conjunction, mutual aspects or exchange.
176 3) The Spiritual Dimensions ofVedic Astrology

Chart 5,6: Sri Achyuta, One of the Greatest Jyotisa of All Time

Ven Ket Moo j-has;.

Rasi
Msoi
Sri Achyjta
Sun January 30; 1510
22:00:00 (5:44 east)
&5 E O. 20 N 30 :
Jup AL (Sat)
Mer Rah Mar Asc

Asc; 21 Vi 10 Sun; 23 Cp 01 (AmK) Moon; 4 Ge 17 {GK| Mars: 12 Li 15 (PKl

Merc: 2& Sg OS (AK) Jup; 22 Sg 05 (BK) Ven: 2 Pi 23 (DK) Sat fR); 20VS6D(MK|
Rahu" 13 3c 37 (PiK] Ketu; 13 Ta 37 HL. 1 Ta 4S GL; 1 Ar 00
Sri Achyuta is the param guru of the Sri AclvyutaJyotisa parampara and initiator of the
great lineage of Jyotisa as represented in the present time by the Sri Jagannatha
Center, S]C. His chart is exemplary as that of a true Jyotisa, and also as one who
received divine empowerment to do such work. Apart from many yogas illustrating
talent in this great science, it is also evident that he possessed great spiritual attributes
and advancement as well. Some of the more poignant points of this chart are as
follows;

• The lord of the ascendant Mercury is also the Almakaraka in this chart, and he
joins Bratrikaraka Jupiter in the 4lh house, thus forming raja-yoga. Jupiter in this
context is the guru, both naturally as well as by his Chara karaka status. His
position in mulatrikona elevates the intuitive and spiritual intellect of the native
exponentially, while his joining the Atmakaraka brings great spiritual attainments
within the course of his lifetime.

• The fame and greatness of the native are indicated by the position of the Jupiter-
Mercury yoga in the arudha lagna, while their positions in the 7th from the Moon
cause Adhi-yoga, a very auspicious combination for reputation and popularity
among the masses of people. These facts are reinforced by the presence of exalted
Venus in the 10th from the Moon and placed in the A10 (Rajya-pada) forming
Amula-yoga, while both Jupiter and Venus respectively in kendra positions, form
Hams a and Malavya-maha-purusa-yogas.

• The presence of all four benefics in kendras, while there are no malefic planets in
the 7,h or 8th houses, causes Parvata-yoga, another combination for incredible
power and greatness, on par with raja-yoga. Brahma-yoga is also formed in this
chart by way of Jupiter's kendra relation to the 9th lord, Venus' position in kendra
 Astrological Principles Continued 3^ 177

to the IIlh lord and Mercury's kendra relation with the 10lh lord. Sarasvati-yoga
all but seals the great intellect of the native, with Jupiter, Venus and Mercury all in
kendras from the ascendant.

• Finally, the lords of all the trikonas in this chart occupy angular positions, and in
kendras to the Atmakaraka as well. These positions generate raja-yoga, a fact
which bore itself out in the practical demonstration of intellectual and spiritual
genius shown by the native in his lifetime.

Yogas for Talent in Jyotisa

Talent in Jyotisa is easy to find in this chart, as the lords of three out of four panaparas
are all in kendra positions and mutually aspecting each other. If the ll',' lord is
mutually aspectmg the lsl and 9lh lords, as well as the Atmakaraka, then a particular
talent in analytical and interpretive Jyotisa results. All these combinations form in full
in this chart.

Yogas for Great Spirituality

The 9th lord in this chart is not only exalted (thus elevating the spiritual consciousness
of the native), but its dispositor Jupiter is also in mulatrikona in a kendra. Venus'
mutual aspect with 5th lord Saturn, as well as Dharma-devata Moon, gives mantra-
siddhi or perfection in the execution of mantra and sadhana. These positions in
kendra and mutual aspect with the Atmakaraka indicate an incredible level of purity
and spiritual sakti attained by the native.

Finally, the Moon's placement in a Navamsa ruled by Mars (Scorpio), while aspected
in the Rasi chart by Saturn, forms Parivraja-yoga, an important yoga for asceticism
and spiritual detachment. Sri Achyuta lived the life of a Brahmana ascetic and had no
inclination for the enjoyment of worldly stimulation. Parivraja-yoga is among the
more important combinations to indicate a sannyasi. one who accepts formal vows of
renunciation tor the purposes of spiritual advancement in life.

Yogas Involving Rahu and Ketu

By reference to many charts of spiritualists, Rahu and Ketu are almost always
participatory in strong and important yogas. Some observations in this connection are
as follows;

Rahu

Rahu indicates a disposition toward non-conventional behavior or lifestyle, as well as

that of someone who pursues goals important to the self as inspired by unique internal
impulses. A fine line thus exists between charts of criminals and saints, as persons of
either category do not follow any conventional path. In fact their paths usually direct
178 3? The Spiritual Dimensions of Vedic Astrology

them away from that which is acceptable in conventional worldly terms.

Conventionality in terms of religion only exists due to the attempts of some to
institutionalize the precepts handed down by an enlightened master The masters
themselves who are the founders of any world religion, were generally considered
spiritual rebels or outlaws during their times. Rahu underlies the true consciousness
of those who sacrifice everything material up to reputation and distinction, even life
itself, for the sake of pursuing the spiritual ideal.

Rahu thus brings about a rebirth or transformation, as on the lower level of

expression, it inclines the native toward material achievements, by whatever means,
which in the end are defeated or thwarted. Thus, if the trend, karmically speaking, is
toward spiritual advancement, Rahu serves as a severing agent to defuse the affects of
malignant kartnas, thus directing the native toward the spiritual path,

Ketu

Ketu, as mentioned above, enhances the clairvoyant functions, as Ketu does not have
eyes with which to perceive anything material. Ketu is the muksakaraka or
significator of liberation in that desire begins with vision (drsti, beginning with the 7lh
house, the themes for which were described previously). Thus if Ketu joins either of
the luminaries, as well as Jupiter and the Atmakaraka planet, then the vision of the
native is of higher dimensions, and in fact the native has little desire to pursue
education in worldly kinds of subjects, what then to speak of worldly aspirations. The
ability to move in this world as if unseen, or as if invisible, is always manifest through
Ketu, as the native chiefly does not easily exist in the grosser levels of material
consciousness. Yogis, magicians, ascetics and renunciates, as well as all varieties of
mystics or saints, have Ketu involved in significant yogas as summarized above

Kala-sarpa-yoga and Kala-amrta-yoga

When all the planets are within the Rahu-Ketu axis, yet are moving toward Rahu's end
of the axis, Kala-saqm-yoga is formed. If instead all the planets are within the axis,
but moving toward Ketu, then Kala-amrta-yoga is formed Both yogas concern severe
restrictions or departures from the conventions which create normal continuity or
happiness in a native's life. The native with such yogas faces the difficult task of being
pulled into differing directions simultaneously, i.e., from the spiritual to the material,
or vice versa.

There are some other differences, however, which are enumerated as follows:

Kala-sarpa yoga: Rahu's tendency inclines the native to obsession with material
desire. It thus has a tendency to pull the native toward entanglement with karmas on
the material plane and thus accountability to the results of such karmas. When all the
planets are within the axis of Rahu and are moving toward its conjunction, then the
Kala-sarpa-yoga applies. This yoga may take the native into directions never
 Astrological Principles Continued Sn 179

imagined, and life and the pursuit of desired goals are thus rarely easy. The native
may alternate between penods of great fame and extraordinary achievement
(dependent, of course, on the presence of other reinforcing yogas), or periods of
confinement, imprisonment, extreme hardship or isolation. The intensity of the yoga
is modified if the lagna is outside the axis of Rahu-Ketu. If the yoga is broken (see the
following paragraphs) the Kala-sarpa yoga operates up until the age of 45, after which
a different and renewed path ensues - in essence, a rebirth occurs.

Kdla-amrta-yoga: When all the planets are within the Rahu-Ketu axis, and when they
move toward moksakaraka Ketu, Kala-amrta-yoga is formed. This yoga is especially
significant when the chart indicates a natural disposition toward spiritual
advancement. Kala-amrta-yoga still brings about challenges, hardships and
restrictions into the life of the native, yet these seen within the context of the path of
moksa are really blessings in disguise in the mind of the true spiritualist. The intensity
of the yoga is modified if the lagna is outside the Rahu-Ketu axis. If the yoga is
broken, it operates up until the age of 46. After that, material challenges lessen, and
the spiritual path opens for the native without the distractions and obstacles caused by
conflicting harmas.

With both of these yogas, the life experiences stimulated are in accordance with the
sign and house placements of the nodes, the rulers of those houses, as well as those
ruled by planets conjoining or aspecting the nodes. The results are seen from both the
lagna, as well as arudha lagna, while the intensity of their effects is seen from the
Navamsa and other relevant divisional charts. In other words, if these yogas are
applicable in specific varga charts, then the intensity of their effects is all the more
noticeable.

Conditions Breaking the Kala-sarpa-yoga and Kala-amrta-yoga

If there is a planet conjoining either Rahu or Ketu, then Kala-sarpa-yoga and Kala-
amrta-yoga are said to be broken or nullified. If simultaneously, there are powerful
planets in the I51 or 7lh from lagna or arudha lagna, then a great raja-yoga occurs at
the time of respective endpoints of Kala-sarpa-yoga and Kala-amrta-yoga, i.e., at the
age of 45 and 46.

Mahd-paclma-yoga: If Jupiter alone conjoins Ketu and thus breaks the Kala-amrta-
yoga, then a very auspicious Maha-padma-yoga occurs to dramatically enhance the
native's spiritual consciousness. Significant breakthroughs or opportunities occur
which open many doors for the individual's elevation in awareness. In the charts of
those for whom this yoga applies, a dramatic acceleration of learning, spiritual
illumination and general advancement in consciousness starts to occur from the age of
46 onward. It should be born in mind here, that a strong planet should be placed in
the lagna or the T1'1, or in the I51 or T01 from arudha lagna in order for the yoga to apply
in lull. An example of this yoga applying verbatim is Chart 5.8 and is given later in
this chapter.
180 The Spiritual Dimensions of Vedic Astrology

Chaya-graha raja-yoga: Both Rahu and Ketu can participate in raja-yogas if they are
placed in either kendra or trikona houses and conjoined by lords of trikona or kendra
houses respectively. Such raja-yogas can accelerate the intellectual and intuitive
functions of the native, as well as invoke pre-determined karmas beneficial to spiritual
advancement. They can also elevate the native to positions of influence or
responsibility within intellectual or spiritual institutions. As is usually the case with
the nodes, however, the dasa periods stimulating the effects of these yogas may also
bring other kinds of vexing situations into the life of the native which feel restrictive
or challenging. In the end, such kinds of negative interventions are in themselves
catalysts to create greater awareness and detachment from the world of mdyd Finally,
the position of Rahu in the 5th or 9th houses without the conjunction or aspect of
benefic lords is a detriment and sure to bring difficulties of a karmic nature to the
native.

Raja-yoga and Neecha-bhanga raja-yoga: A basic raja yoga is the most important
combination in the chart of anybody who attains greatness and reputation in the
course of a lifetime. All of the above yogas that have been listed do not amount to a
great deal if simultaneously raja yogas do not exist in the chart. Apart from all other
yogas, one should look for raja-yoga first when examining the chart for greatness.
Some of the yogas given thus far, by definition, constitute raja-yoga, such as Laksmi-
yoga and Dharrna-kannadhipati-yoga. Vipareet-raja-yoga is another form of raja-yoga
as well. Note the following key components to these combinations as given in
classical literature in Jyotish:

• The lords of trikona houses (1SI, 5th and 9Ih) should either join or have a mutual
aspecting relationship with lords of kendras (lil, 4lh, 7th and 10lh). If such
combinations also form in kendra and trikona houses, then raja-yoga applies in
full,

• If all the planets forming raja-yoga do not join or aspect each other, whereas some
do, then the raja-yoga applies partially. Or, if raja-yoga planets join in houses
other than the above-mentioned (except for Vipareel-raja-yoga), then the effects
are still full, although not as much as if they formed in kendras and trikonas.

• If a nica planet is cancelled of its debilitation11 and participates in roja-yoga in a

kendra or trikona house, then Neecha-bhanga-rdja-yoga is generated. Such yogas
carry equal, if not greater importance as other rdja-yogas wherein there are no
debilitated planets.

• If planets forming rdja-yoga in the Rasi chart are debilitated or otherwise ill-placed
in the Navamsa chart, then their effects become minimal at best. If however, such

11
See standard texts lor conditions under which a neecha (debilitated) planet is cancelled of its
debilitation.
 Astrological Principles Coniinued 3* 181

raja-yoga planets are even stronger in the Navarnsa (D-9) chart, then their
strength increases exponentially.

• Of all planets participating in raja-yoga, the lord of the ascendant is the most
irnportant. Its strength and participation certainly bring the effects of fame,
greatness and influence into the life of the native. If the lord of the ascendant as
well as the lord of the 10'h house participate in raja-yoga and are weak, however,
ihen the said results come with struggle and may not reach full potential either.

• Finally, if the Atmakaraka does not reinforce raja-yogas, then their strength
diminishes considerably. Similarly, even raja-yoga of average strength can become
strong and significant, if the Atmakaraka is involved with such yogas.12

Raja-yogas and their Fructification

According to the Jaimini Sutram13 raja yogas fructify at differing periods of life
according to:

1. The house of the astrological chart wherein the raja-yoga forms;

2. The natural age or periods of the planets involved; and

3. The specific dasa period that was operating at that time in the life of the native,
T his is summarized as follows:

Fructification of Raja-yoga:

For planets falling in specific houses of the chart, raja-yoga fructifies during youth,
middle age or old age according to the following breakdown: (The general ayush
khandas (terms of longevity) are 0-36 years for short longevity; 36-72 years for middle
longevity; and 72-108 years for long longevity.)

1. If raja-yoga forms in 2nd, 4tl1. 8tl1 and 10tl1 houses, then the raja-yoga fructifies in
youth.

2. If there are an equal number of planets in the 2nd and 4th houses, then raja-yoga
also fructifies in youth.

3. If raja-yoga forms in 5,h, 6lh, ll"11 and 12,h houses, then the raja-yoga fructifies in
middle age.

12
"Reinlurcement" in this connection, refers to involvement of the Atmakaraka with raja-yogas by way
of mutual aspect or exchange or conjunction. The Atmakaraka's position in kendras to planets forming
raja-yoga also strengthens them.
13
M/US 3.1.3-10.
182 3^ The Spiritual Dimensions of Vedic Astrology

4. If the raja-yoga forms in l5', 3rd, 7,h and 9'h houses, then the raja-yoga fructifies in
old age.

As was mentioned in Chapter Four, the 3rd from AL is the place of death, although for
saints it can be in the 3rd from AK. This is because the 3rd house is the last house in
the old age sequence according to the above schedule.

Viparit Ayur-yoga and Longevity:

If the Atmakaraka planet falls in T', 3rd, 7lh or 9,h houses, then there is a decrease in
the term of longevity. This is called Viparit-ayur-yoga.1 ^ This is an important
consideration in the matter of Liming the results of raja-yoga. Naturally, if the raja-
yogas, according to the above schedule fructify in old-age, then that period of life
occurs at a relatively earlier age if the term of longevity is reduced from purnayu
(long) to madhyayu (medium). Similarly, supposing raja-yoga is determined to occur
in mid-life, but longevity is calculated as alpayu (short term). One would then assume
that the raja-yoga does not fructify at all. If, however, Viparit-ayur-yoga applies, it
reverses the longevity back to purnayu (long life). Then, the raja-yoga fructifies in
mid-life as expected.

An important exception to the above is as follows;

o If Jupiter occupies or aspects the lagna of the chart, then Viparit-ayur-yoga is

nullified.

Natural Age of Planets

The natural age of planets is as follows in Table 5.3, regardless of what dasa periods
are running simultaneously.

Table 5.3: Planets, Ages and Duration of Dasa Periods

Planet Age Duration

Moon: age 0 - 1 (1 year)
Mars: age 1 - 3 (2 years)
Mercury: age 3-12 (9 years)
Venus: age 12 - 32 (20 years)
Jupiter: age 32 - 50 (18 years)
Sun: age 50 - 70 (20 years)
Saturn: age 70 - 120 (50 years)

14
MJUS 2.1.1-60. (Vipareet-ayur-yoga is specifically mentioned in M]VS 2.1.20).
 Astrological Principles Continued 3a 183

If the planet ruling the natural period is strong, then even if the Vimsottari dasa
during the same time frame is bad, then the experience is not so bad. The opposite is
the case if the planet ruling the natural period is weak. Then even a strong Vimsottari
dasa of a raja-yoga planet is not so beneficial. If a planet ruling the natural period is
strong and fonns raja-yoga, and if the simultaneous Vimsottari dasa is also strong,
and especially if the planet ruling the natural period is also the one ruling the
Vimsottari dasa, then the period gives outstanding results.

The Sun and Moon Ignite and Sustain Raja-yogas

The Sun and Moon, as the primordial cause of creation and sustenance (the symbolic
principles of Siva and Shakti respectively) both stimulate and sustain the effects of
raja-yogas when they participate in such yogas. This occurs as follows:

• The Sun, being the karaka of the l51 house, stimulates or ignites the creation or
origins of things. If the Sun participates in, or influences the raja-yoga in a chart,
then it spurns such yogas to come into manifestation at the appropriate juncture in
life.

• The Moon, the karaka of the 4,h house, preserves or sustains the effects of raja-
yoga, if influencing or participating in the yoga. If raja-yoga lasts for an extended
period of time, then the Moon must be involved as the sustainer. If Moon is not
participatory, then raja-yoga is not sustained, and thus the native may experience
only marginal results of such a combination.

Examples of the above are as follows:

Chart 5,7; Bill Clinton; Raja-yogas

Moo Rah St,n Mi-

Sat
5
e\ Asc
Mer Sat V'en \
Asc AL
Rasi
Jup
Bill Clinton
August 19, 1946 Sun
3:44:00 (6:00 west)
93 W 35, 33 N 40
AL Ven
Ket Jup Mar

Asc: eCn09 Sun 2 Le 42 (GK) Moon; 24 Ar 12 (AK) Mars: 13 Vi 07 (MKl

Merc; 14 Cn 20 (BK) Jup: 0 Li 05 (DK) Ven- 17 Vi 47 (AmK) Sat: 9 Cn 01 (PiK)
Rahu: 24 Ta 10fPK) Ketu 24 Sc 10 HL: 3 Ge 21 GL: SPi 39
184 S? The Spiritual Dimensions of Vedic Astrology

This is the chart of former US president Bill Clinton, whose Jupiter-Moon raja-yoga
came into fructification at the age of 32 when he was elected as the governor of the
state of Arkansas. This substantiates the claim that he had Cancer rising in his chart
(not Virgo), as opined by some astrologers. This is because lor Cancer rising, the
Jupiter-Moon raja-yoga crosses the 4th/10th house axis, which brings its results in the
youthful period of life. With Cancer rising, an equal number of planets fall in the 2nd
and 4'h house, also confirming that the results of rdja-yoga occur in youth. The
natural period of Jupiter was running, while simultaneously, the Vimsottari dasa of
Jupiter was running for him as well.

If Virgo were the rising sign, however, Jupiter-Moon would cross the 2nd/8'' axis, also
giving youth as the term of their operation. However, for that rising sign. Jupiter and
Moon do not form raja-yoga. Further, for the Virgo rising chart, the Moon falls in the
8,h house, which is a Marana Karaka Sthana for the Moon. This position of the Moon
alone nullifies its ability to sustain raja-yoga in the life of the native. Certainly, raja-
yoga must be of maximum strength according to various criteria in order for that
individual to become the ' leader of the free world."

Additional points are as follows:

• In Clinton's chart, lagna lord Moon occupies the 10lh house, while 9th lord Jupiter
occupies the 4lh in the arudha lagna. Thus the strongest raja-yoga-karakas are
positioned in kendras from the lagna, from the Chandra lagna and from the arudha
lagna. Certainly the results would manifest powerfully in his lifetime.

• The Sun, from the sign of Leo, forms rasi drsti to both the Moon and Jupiter, thus
stimulating the raja-yoga at the appropriate time period (during the natural period
of Jupiter, while the Vimsottari dasa period of Jupiter was in operation). The
Moon, located in a powerful kendra position mutually aspecting Jupiter, enabled
Clinton to sustain the effects of raja-yoga over time. Indeed, in spite of the
attempts of his adversaries to bring him down by impeachment, he never had to
leave office. In fact, apart from periods of scandal, he is still considered one of the
most popular US presidents to date. This is a good example of how the Moon
sustains the effects of raja-yoga.

• If Virgo were the rising sign in Clinton's chart, then Rahu would occupy the
arudha lagna (AL). With Cancer rising instead, Jupiter occupies the arudha lagna,
although receiving the rasi drsti of Rahu. Since the public perception of the native
is formulated through the arudha lagna. and since Clinton was afflicted by scandal
for only a short period of his presidency (at least so far as the public was
concerned), Jupiter as 9lh lord is how he was seen for the two terms of his office.
That is. instead of living with scandal his whole political life (Rahu in the AL), he
sustained a reputation as a popular statesman and intellectual in spite of the
attempts of his adversaries to portray him otherwise.
 Astrological Principles Condnueil 3? 185

Chart 5.8: Ronald Reagan: Raja-yoga Example #2

Sat Rah
Moo AL GL Jup
■xKet
JMar
i a-.8 Asc
IMer
Ven
Rasi
Ronald Reagan
Sun February 6. 191 1
1:20:00 (6 00 west) /Rah
89 W 47 , 41 N 37
Mer Jup Ket
Mar Asc

Asc; 28 Li SI Sun: 23 Cp 48 (AmK) Moon; Ar 24 [MK) Mars: 11Sg1o(PiK)

Merc: 28 Sg 47 (AK) Jup: 21 107 (BKl Ven: 1C Aq 54 (PKi Sat: 8 Ar 12 fGK)
Rahu: 21 Ar 54 (DKj Ketu: 21 j 54 HI. 23 Gn 55 GL: 2 Sc 45
The above charL of former US President Ronald Reagan is another good example of the
methods of timing raja-yoga given above. With the Moon and Saturn both in the
cardinal sign of Aries, while lagna and Hora lagna (HL) are in the cardinal signs of
Cancer and Libra respectively, long life is indicated (purnayu). Further substantiating
long life are the positions of 10th lord Moon and ascendant and 8* lord Venus in
strong locations (3fh and 7lh houses respectively). Atmakaraka Mercury is in the 3"i
house causing Vipareel-ayur-yoga, although the yoga is nullified due to Jupiter's
occupation of the lagna. So the longevity stands as purnayu.

Reagan was one of the oldest presidents in US history, having taken office at the age of
71. Neecha-hhanga-rdja-yoga is very powerful in this chart as a result of yogakaraka
Saturn's placement in the 71 house with lO1'1 lord Moon. Further, Rahu's presence in
a kendra with a trinal lord increases the strength of the raja-yoga exponentially.
There is a second raja-yoga formed by the combination of 9th lord Mercury and 7th
lord Mars in the 3"1 house. Both of these raja-yogas therefore fructified in old age.
Other notable points are as follows:

• One may say that the effects of Mercury and Mars in the 3rd house occurred in his
youth when he was a radio sportscaster. He was also a Hollywood actor during the
same period of time. These activities, however, are not the true expression of this
raja-yoga. In other words, it is not due to these activities that Reagan is still
remembered well into his old age. The true representation of this rdja-yoga is that
Reagan aggressively promoted the end of the cold war and brought down the
Berlin Wall. Note here that walls arc represented by Saturn, A passageway
between east and west Berlin, or on a larger scale, the opening of commerce
between western and eastern countries, are represented by 91 lord Mercury in the
3rd, while Rahu and Moon represent a breaking of a stalemate in foreign politics.
186 3f> The Spiruual Dimensions of Vedic Astrology

Mars disposits the Saturn-Rahu-Moon raja ynga. while their positions in the 7"
and 3rd houses respectively, indicate their fructification in the old age of Ronald
Reagan

The natural age of Saturn starts at the age of seventy, while the Vimsottari maha-
dasa of Saturn began for Reagan just prior to his 69th birthday. Thus, when the
natural period of Saturn operates at the same time as the dasa period of Saturn,
and when Saturn forms raja-yoga in the chart, the effects are paramount and
fructify in the old age following his seventieth birthday. Reagan became the US
president in his 71SI year of life.

Finally, note that the Sun and the Moon are strong in kendras to Saturn and
Jupiter. Sun is therefore responsible for stimulating the effects of raja-yoga during
the Saturn dasa. while the Moon sustains the effects over a long period of time.
Although at the time of this writing Ronald Reagan has passed away, he is still
remembered fondly by many. His reputation, in other words, lives on. If the Sun
does not participate in the raja-yoga, then the effects may be minimal; if the Moon
does not participate, then even the effects of a strong raja-yoga, do not last over an
extended period of time.

Chart 5.9: Hatha-yogaInstructor, Tapasvi-yoga

Sal Kel Mer
Jup Ven Sun

Ma: A5C
AL
Rasi
Halhs Yogi 1 ■
Mar June 3, 1939 Sat
15 69;OO(8:0O east)
121 E 2S, 31 N 14
it -
Rah f'S
Moo Asc
sap

Asc. 13 Li 00 Sun 18Ta51(AmKj Moon 2 Sg 54 (OK) Mare: 9 Cp 26 (PK)

Mejc: l3Ta 61 (MK) Jup: 11 Pi 01 iPiK) Ven: 23 Ar 34 (AK) Sat: 4 Ar 13 (GK)
Rahu: 13 Li 45 (BKl Ketu; 13 Ar 45 HL: 21 Ar 02 <3L: 9 Vi 59
 Astrological Principles Continued 187
Sat
Mar Moo ■vler Sun ;

Rah
Navamsa
■ji
hattia Yogi
Asc June 3. 1939 Ket
15 59:00 (8 00 east)
121 E 28. 31 N 14 i-
Ven Jup AL.
ij'

The native of Chart 5.9 is a fulltime professional hatha-yoga instructor, as well as

devotee and faculty member of the Siddha-yoga Foundation in America. The chart is
highly illustrative of Tapasvi-yoga, or a combination for spiritual austerity, and thus
demonstrates the importance of this and similar combinations in the matter of
accelerating the spiritual advancement of the native. There is also a plethora of other
important yogas which also add to the very elevated nature of the native's
consciousness toward self-realization.

TapasvT-yoga

• Libra rises in this chart, while lagna lord and Atmakaraka Venus join Saturn and
Ketu in the 7,h house. Not only does Tapasvl-yoga thus apply in full, but the yoga
is also made even more powerful due the fact that all three generate a powerful
raja-yoga as well. In consideration of the fact that the yoga falls in the 10ltl from
the arudha lagna, this person has become very advanced not only in the correct
practice of hatha-yoga, but also has become a noted faculty member in the lyengar
College where hatha-yoga is taught worldwide. The native is celibate and has been
so for the last twenty years.

• Given that the lord of the 7th house where this yoga forms is exalted Mars, a
Ruchaka-maha-purusha-yoga is formed with Mars occupying the 4th house. This
gives much strength to the horoscope and thus the native's ability to not only
advance in consciousness in her own right, but to be an important contributor in
the matter of teaching spiritual awareness and lifestyle to others.

• Strong planets ruling and occupying the 3rd and 5,h houses of the Rasi and
Navamsa charts indicate the sadhana of hatha-yoga., as mentioned in a previous
chapter.
188 3^ The Spiritual Dimensions of Vedic Astrology

Parijata-yoga: Parijata or the "wish-fulfilling" yoga is formed in a couple of ways in

this chart also:

First way;

1. The lord of the Rasi ascendant Venus is in Scorpio in the Navamsa chart;
2. Mars, the dispositor, is in the sign of Pisces;
3. Finally, Jupiter, dispositing Mars, is in a kendra from the Navamsa ascendant.

Second way;

1. The lord of the Rasi ascendant, Venus, is in Aries in the Rasi chart
2. The dispositor. Mars, is in Capricorn, while
3. The dispositor of Mars is in an angle from the ascendant

As we saw in the chart of Sri Visnujana Swami, Parijata-yoga is highly advantageous in

the chart of genuine spiritual aspirants, as the nature of the yoga is to fulfill the
sincere desire of the native The strong positioning of the dispositor of the dispositor
of the lord of the ascendant, both in the Rasi and the Navamsa charts generates this
auspicious yoga.

Other Yogas

The following additional yogas form in this chart, which add to the elevated vibration
operating through it:

Sadhu-yoga: The Moon is in the b1'1 from the arudhalagna (Cancer), while Jupiter and
the Moon aspect the 3rd from AL also. Thus, Sadhu-yoga applies in full, adding the
saintly qualities of equanimity and gentleness to the native's disposition toward
others.

Harsha-yoga: Jupiter occupies the 6lh house in his own sign of Pisces, and thus
Harsha-yoga applies. This yoga, as mentioned previously, is important for those who
do seva, and in the case of this native, she alternates between work teaching hatha-
yoga and donating much time serving the siddha-yoga mission in the locality where
she lives.

Gaja-kesari-yoga: The Moon and Jupiter in a kendra from each other form this yoga.
Although Gaja-kesari is not an uncommon yoga, it is exponentially more powerful
when one or both the Moon or Jupiter is exalted or in own sign, or when one or both
of them rules or occupies kendras and trikonas. In the former case, Jupiter occupies
his own sign in the Rasi chart, whereas in the Navamsa chart, both Moon and Jupiter
occupy kendras from the ascendant. Thus, the sign and house position of the yoga is
much stronger in this chart than in many in which it is found.
 Astrological Principles Continued 3? 189

Raja-sambandha-yoga: This applies when the Atmakaraka planet joins either the lord
of the 5lh and 9lh, while the yoga is even stronger when they both occupy kendras or
trikonas. This combines the auspicious results of prior life sukriti (beneficial and
favorable karmas) with the strong determination of the soul (Atmakaraka) to advance
spiritually. In other words, the native follows a similar path to that which was
followed in the prior lifetimes in the areas of scva, sadhana and service to the gum,

Sarpa-yoga: When three or more kendras are occupied by malefics, Sarpa-yoga forms.
It is a negative yoga and brings challenges or obstacles into the native's life. The yoga
is strongest if it forms in fixed signs; less strong if it forms in dual signs; and the least
strong if it forms in cardinal (moveable) signs. In the case of this individual, the most
powerful of these malefics is Mars, exalted in the 4lh. Since the 4lh house also happens
to be the UL upapada lagna (which concerns the happiness or otherwise in married
life), the native encountered much hardship in marriage, the result of which she
renounced marital life altogether, became celibate and dedicated her life to her
teaching and spiritual practice.

Malefics thus, either in the UL itself, in its 2nd, 4,h, 7,h or 8lh, all but spoil the smooth
flow of affairs in married life. Indirectly, this is favorable in the life of someone who
has other very strong yogas for austerity, spiritual renunciation and elevation as a
result.

The Next Life

• The Atmakaraka Venus plus functional benefics Saturn and Ketu occupy the 7lh
house, while its lord is exalted and unaspected;

• The 12,h house is aspected by benefics only, Moon and Jupiter, which leaves little
doubt that the destination after death will not be on the Earth planet.

Further in the Navamsa chart:

• 9lh lord Mercury forms raja-yoga by joining Lagnamsa lord Saturn in the 5lh house,
while both aspect Jupiter by rasi drsd, which happens to be in the 12lh from
Karakamsa lagna. Thus natural and functional benefics only influence the 12lh
from Karakamsa. Since Ketu is also influencing the 12lh by rasi drsti, the native
has the opportunity to attain either satya-loka or tapo-loka in the next lifetime.

• Rahu's influence on the 1 2lh from KL may discourage full moksa in this chart. In
fact, thus far in this book, we have seen only one chart in which the likelihood of
full moksa appears. This is seen in Chart 3.1 of Srila Ramanujacarya in Chapter
Three.
Jupiter is clearly the Ista-devata, who in this native's life, refers to Lord Siva. The
native in fact inclines very strongly to the seva of Lord Siva in this lifetime.
190 3? The Spiritual Dimensions of Vedic Astrology

Chart 5.10: Catholic Nun: Parivraja-yoga

Rah AL
(Sat) (Jup)
Ket 6
Mar Asc ..
Mer X5 Glk !
Ven Moo
Rasi
Sun \10 7 /■4
Moo Cathoiic Nun
Sun January 15, 1S45
1:30:00 (4:00 west) AL i
75 W 55. 42 N 5 (Satj
Mer Ket •|2\ X3 Rah;
Mar Asc (Jup)

Asc: 1 Li 02 Sun: 1CpJ0{OK} Moon 14 Cp 53 (AjtiK; Mars: 13 Sg 58 <BK)

Merc: 8 5g 07 iPiK) Jup (R) 4Vi2^MGK> Ven; 17Acj33lAK) Sat (R): 12 Ge 51 (MK)
Rahu 24 Ge Sfl (PK) Ketu: 24 Sg 58 HL: 28 Ta 42 GL. 10 On 23

|Rah
Ven I Moo Mer

(Jup)
Navamsa

(Sat) Catholic Nun AL

Sun January 15, 1945 Mar
1:30:00 (4:00 west)
75 W 55, 42 M 5
Ket Asc

[Sat) Mar Ma-

Asc Sun AL Sun {SaftJ
a . Ase . ■■ 1 ^
X Mer
D-20
i 10 Moo
Mer Catholic Nun .-'7\
Moo January 15, 1945 \
1:30:00 (4:00 west) \ :
75 W 55, 42 N 5 (Jup) xy» J!
5
Ket 1 K et!
Rah Ven (Jup)
V«n
 Astrological Principles Continued St 191

The native of Chart 5.10 is a professed Catholic nun. The chart is interesting as an
illustration of Parivraja-yoga, as well as raja-yoga pertaining to spirituality, which
would be expected of someone who had renounced the world to lead an ascetic,
celibate life in the service of God. However, having encountered many challenges and
conflicts with the Church hierarchy, the native broke away from the diocese and
started her own church. Following her vows strictly in a manner of speaking, she
provided this new mission as a haven for other nuns who may have had similar
adversarial encounters with the political figures within the Catholic Church
hierarchical structure. The native is also an active proponent in a movement to open
the doors of priesthood to women who may desire it and who may be qualified. A
vocal critic of what she perceived as hypocrisy in many aspects of the church
hierarchy, she is also an author and leader in movements promoting church reform.

Parivraja-yogas

The following positions of planers indicate that an unusually austere lifestyle toward
ascetic spiritualism would be adopted by the native:

• Lord of the lagna Venus (also the AK), the Sun and Moon all occupy signs ruled by
Saturn (Capricorn and Aquarius respectively), while Saturn itself joins the arudha
lagna. Thus practically all levels of consciousness: mental, emotional, intellectual
and spiritual, as well as her image and position in the world, revolve around
austerity, sacrifice and renunciation, which are the hallmarks of Saturn who is a
yogakaraka in this chart.

• The lord of the Moon sign is Saturn, while his dispositor Mercury is also aspected
by Saturn. This qualifies as Parivraja-yoga. Mars and Ketu also join Mercury, a
fact which shows that the renunciation is not perfect according to the strict
definitions of Parivraja-yoga, although they contribute to the yoga nevertheless.
Mars is Skanda or Kartikeya, the celestial celibate and commander-in-chief of all
military commanders. His position in this chart thus adds to the Parivraja-yoga, as
Mars in this kind of position gives the shakti to observe celibacy. Further, Ketu
represents detachment and asceticism in their most natural form.

• For a person having taken Catholic vows of renunciation, part of the equation
may be considered the adoption of all the standards and requirements of the
Catholic Church. Since she wished to break away from the church, as described
above, the renunciation, at least according to the dictates of the path she chose,
may not be considered complete. In any case, she continues to follow the strict
vows of celibacy to this day, forty years after her final vows.

• In the Navamsa chart, Saturn is also a yogakaraka and aspects Venus, the lord of
the Moon sign, from the 4th house. The Moon mutually aspects Saturn by rasi
192 3^ The Spiritual Dimensions of Vedic Astrology

drsti, a fact which further confirms the effort and determination toward ascetic
renunciation on the part of the native. The combined aspects of Mars and Saturn
on Venus contribute to the yoga causing celibacy.

• In the Vimsamsa chart also, Saturn occupies the lagna as lord of the Moon sign,
and is the only planet aspecting the Moon. Thus in D-20, the yoga applies fully.

Raja-yoga and the Destination after Death

• Raja-yoga is formed in this chart also, by the presence of yogakaraka Saturn in the
9th house, wherefrom he has mutual aspects with 9rl' lord Mercury and 7,h lord
Mars. Saturn's dispositorship of lagna and 10'h lord Venus and Moon
simultaneously adds to the strength of the yoga, and thus brings results akin to a
Dharma-karmadhipati-yoga as well.

• The presence of exalted Rahu with Satum in the 9,h house forms a Chaya-graha-
raja-yoga, although the results of this are that the native is seen as somewhat of a
rebel or reformer. This is due to the nature of Rahu, who seeks to break tradition
and walk an independent path, and also due to the fact that Rahu-Saturn join in
the arudha lagna (AL) of this chart.

• Jupiter's presence in the 12th from Karakamsa lagna indicates that the hta-dn'ata is
Lord Jesus Christ, and that he is the guiding deity toward the next destination after
death as well. Jupiter's participation as a strong guiding deity is confirmed in the
Vimsamsa chartalso, where he is also in the 12lh fromAtmakarakaVenus.

In Navamsa, Venus is also the lord of the 6th from Amalyakaraka (AmK) Moon, and
thus Mother Mary is the Palana-devata or protector deity. Thus, with Jupiter in the
12* from Karakamsa lagna and exalted Venus aspecting the 12th from Lagnamsa, the
native attains the satya-loka planetary system after death. This is further confirmed in
the Rasi chart, due to the fact that natural and functional benefics: Jupiter, Saturn,
Mercury and Ketu are the sole influences on both of the lord of the 7,h house, as well
as the 12'h house. Thus, there is little to suggest that the native has to repeat a birth
on the earthly plane in the succeeding lifetime.
 Astrological Principles Conilnued 193

Chart 5,11: Sri Vishnujana Swami

(Ven)
Moo Rah Sun Mer f-UFrt
11
frfci l\ . D
Sat
Rasi *1
Vishnujana 9.vami
Asc June 2, 1948 Mar
23:32:00 (7;OD west)
121 W 53, 37 N 20
AL
[Jup] Ket
Uv :Vei) Mar

Asc: fi Cp 07 Sun: 10Ta 27 (BK) Moon; 26 Pi 43(AKi Mars: 13 Le 3? iPiK)

Meic: 11 Ge 36 (PK) Jup (R): 2 Sg26<DK3 Ven (R): 1B Ge 01 (J^K) Sat: 24 Cn 31 (AmK)
Rahu: 19Ar31(GK] Ketu: 16 Li 31 HL: 8Sc 50 GL: 23 Cp 59

•Ven) Ket AL
! Moo (Jup) Sun

Sat
Asc
Navamsa
Vishnujana Swgmi
Mer June 2, 1&48 Mar
23:32:00 17:00 west)
121 W 53, 37 N 20
Rah

Ket [Jup)
Mer Al Rah Mar ,/
\ 6 y^Sst
, \ / ^
Kei
D-20
Vishnujana Swami (Ven) Sat
Moo June 2, 1948 Asc !
23:32:00 (7:00 west)
121 W 53, 37 N 20 *-L
(Jup)
Sun Mar
■'Aor
194 The Spiritual Dimensions of Vedic Astro log)'

Chart 5.11 shown above belongs to the late Visnujana Swami, one of the most loved
and respected disciples of Sri Srimad A.C. Bhaktivedanta Swami Prabhupada. There
are a variety of very interesting facts about this person's life which are inspiring in
their own right, yet which also illustrate many of the important yogas for spirituality
that have been discussed thus far in this chapter.

Sri Visnujana was a sannyasi or formal renunciate and a very devoted exponent of the
mission of Sri Caitanya Mahaprabhu, which sought to popularize and distribute the
chanting of the Holy Names of Krsna by way of the shodakshari (sixteen-syllable) Hare
Krsna Ma ha Mantra. He was very advanced in the sadhana of sariMrtana-yajna or
congregational chanting of the Maha mantra, and this author even witnessed him
exhibiting advanced stages of spiritual ecstasy such as bhava and anubhava on
occasion. The various details of the horoscope reveal some key and important
information as follows:

• First, with malefics only in the kendra positions, with Sun, Saturn and Mars
aspecting the lagna, and with benefics only in apoklima (cadent) positions, it is
clear that the native was destined for the short term of longevity, alpayu. Further,
Sarpa-yoga forms in this chart, with three out of four kendras having malefics
only, a situation which makes the mundane experience of life unappealing at best
and painful at least. The native had no interest at all in mundane job, education,
family or achievements. He adopted the sannyasa (formal renunciation) order of
life at the mere age of 26.

• Note the beautiful combinations of yogakaraka Venus and Q1'1 lord Mercury, as not
only raja-yoga but Dharma-karmadhipati-yoga and Laksmi-yoga as well. They
conjoin in the 6lh house, which is the house of seva, a very important house for
bhaktas or devotional yogis. Mercury and Venus also form in the 9,h from the
arudha lagna (Libra) as respective lords of the 1" and 9th, another confirmation of
the strength of Laksmi-yoga in this chart.

• With Ketu joining the arudha lagna, as well as Jupiter's occupation of the Navamsa
arudha lagna, he was seen in eyes of many as a modern day ascetic, whose worldly
position was that of a great spiritual teacher, both by words and action, as well as
by his personal example,

A Celestial Musician and Master of Bhajana (Devotional Songs)

• The native was a celestial musician and thus very adept at playing a variety of
musical instruments for the accompaniment of his kirtan (melodious chanting).
He also had a beautiful voice, through which the moods of divine love as exhibited
in his bhakti were enchanting and spell-binding Such was the magnetism of his
chanting that those who heard or witnessed it were transferred to an extra-earthly
dimension. All of this is easy to see with vargottama AK Moon in the 3rcl house of
 Astrological Principles Continued St 195

the chart, while the A3 indicating the heights to which musical talent can
manifest, joins the above Venus-Mercury raja-yoga in Gemini as described above.

• Further, in the Navamsa chart, AK Moon joins exalted yogakaraka Venus and
Ketu, with all three aspecting the A3 (Sagittarius). In the Rasi chart all of the
benefics are either in or aspecting the 3rd and the A3 of this chart. These
combinations show that he was not only a musician of unusual talent, but that he
had reached well beyond the beginning stages of sadhana-bhakti and had
approached the higher stages of spontaneous love, which are called bhava-bhakti.

• Meratry in his own sign in the 6"' house, mutually aspecting Jupiter in own sign
in the 12Ih house, forms Harsha-yoga and Vimala-yoga respectively, as well as a
powerful Viparit-raja-yoga. Atmakaraka Moon in tandem with Mercury and
Venus, all form rasi drsti to Jupiter in the 12"h house, a fact which all but
guarantees the very straight path toward moksa and a release from the necessity to
repeat births and deaths in this world. In fact, the poignancy of these yogas for a
pure bhakti-yogi is evident, in that all of the dual signs and natural dual houses
(ruled by Visnu) have unabated protection from benefics, without any malefic
intervention at all. The native had nothing to do in this lifetime but to accelerate
the path of devotion, while the ecstatic symptoms of divine love which accompany
advancement on the path of bhakti-yoga were obvious to all,

• Sankha-yoga is also formed in this chart by way of 5th lord Venus joining 6"h lord
Mercury. This yoga specifically brings in the effects of strong sadhana through the
3"h house, with the already strong house of service and devotion, the 6"h, and the
house of moksa, the 12th.

Parivraja-yoga, Raja-Sambandha-yoga and Sadhu-yoga

• Sadhu-yoga, or a yoga for a saintly person who has no personal mundane desires
or ambitions, and who has no motivation to damage or exploit others, forms when
benefics join in the 3rd and 6lh from the arudha lagna. In this case, it is Jupiter in
mulatrikona in the 3rd from AT, while Atmakaraka Moon (also vargottama) is in
the 6Ih from AL. This is a clear testimony to the equanimity of mind that was
referred to before with regard to the nature of a saintly person: He sees the
Brahmana, cow, the dog or the dog-eater all on an equal level.

• Parivraja-yoga or yoga for renunciation forms when Saturn alone aspects the
ascendant (by graha drsti). In this case, Saturn rules and aspects the lagna, thus
indicating that the native is inclined toward full renunciation.

• Further, in the Navamsa the lord of the Moon sign, Jupiter, is aspected by Saturn,
as well as Ketu, thus forming Parivraja-yoga. In the Vimsamsa chart, Tapasvi-
yoga forms, with Satum, Venus and Ketu, all in kendras to each other. Parivraja-
196 The Spiritual Dimensions of Vedic Astrology

yoga also forms in the Vimsamsa chart by way of mutual aspects between the
Moon and Saturn. So there is ample indication to show that this individual took
his vows of renunciation seriously and that it was appropriate for him from a
karmic point of view.

• The event of taking a third and final Vaisnava initiation involving the order of
sannyasa is seen through Saturn's position in the A5 (arudha of the 5"1' house,
important for formal spiritual initiation), while Saturn has a Raja-sambandha-
yoga with AK Moon. With AK Moon in a trine from AmK Saturn, renunciation
becomes not only complete, but becomes a way of life for this individual, a rather
rare destiny for someone born in the western countries.

• Finally, Parijata-yoga forms verbatim in this chart in the following way:

1. Saturn is the lord of the lagna, and its dispositor (Moon) is in Pisces.
2. The Moon's dispositor Jupiter is in his mulatrikona sign, thus completing the
requirements of Parijaia-yoga.

Since the pdrijdla is a really a kalpa-vrksa or "wish-fulfilling" tree, the native having
this yoga achieves the fulfillment of his desire and his purpose for incarnation,
without a doubt. In the case of a hhakti-yogi such as Visnujana Swami, the desire to
attain pure love of God comes in due course of time.

Shortened Longevity and the Destination after Death

Three facts become evident the more one studies this chart closely. They are:

1. The native would die prior to his 36,h year of life, as malefics only occupy kendras,
malefics only aspect or occupy panaparas (succedent houses, T™1, 5,h, 8l and ll111).
while the benefics are in cadent houses (3td, 6'h, 9th and 12th) is a clear-cut
combination for short life (alpayu).

2. The native died in a mysterious kind of way, without anybody's notice, and in a
manner which was very atypical for someone as advanced in knowledge,
renunciation and devotion as he was.

3. Also, the native attained either the topmost planetary systems after death, tapo-
loka or hrahma-Ioka. He did not attain full moksa at the conclusion of the recent
lifetime. He disappeared, never to be seen again in 1977, just after his 29th
birthday.

Here are the particulars:

It was rumored that Sri Vishnujana Swami fell from his vows due to an encounter with
a woman, and that he was very disturbed about this. Thus, he sought to take his own
 Astrological Principles Lontinued 3) 197

life by immersing himself in the Ganges, the most sacred of holy rivers. In fact, he
was last seen at Triveni, which is the confluence of three sacred rivers, the Ganges,
Saraswati and Yamuna Rivers, at Allahabad, India. Consider the yogas suggesting this;

• There is a Raja-brnshta-yog* in this chart, or yoga indicating fall from a high and
prestigious position as a result of the joining of the lord of the arudha lagna with
the lord of the UL. In this case, Rijm-braslua-yoga forms by way of AL lord Venus
joining UL lord Mercury, and both of them are aspected by Moon and 12lh lord
Jupiter.

• A mysterious death is seen astrologically as a result of Ketu and 8lh lord Sun
respectively aspecting and occupying the 3rd from Atmakaraka Moon. As
discussed previously, the 3rd and 8! from AK indicate the manner of death as well
as the time of death in the case of advanced spiritualists. In this case, both the 3rd
and the 8"h from AK Moon are influenced by Ketu and the 811' lord.

• These possibilities are further demonstrated, by the fact that A8 - Mrtyupada

(arudha of the 8th house, Scorpio) is ruled by Ketu in this chart. (See Chapter Five
for rules regarding the determination of strengths of planets according to Jaimini
Sutram.) Ketu, as ruler of A8. elevates the mysteriousness of his death
exponentially, as it also occupies the arudha lagna, a position from which it
aspects the 3rd from the Atmakaraka. In other words, the end of life itself is the 8lh
house, while the levels of intrigue or mystery surrounding his death in the eyes of
others are indicated by Ketu s rulership of A8, and his simultaneous rasi drsti onto
the key areas as mentioned above to indicate the manner of death.

• Further, the 3rd from AK is aspected (rasi drsti) by lagna lord Satum from the
maraka 7lh house. This suggests that the native sought to take his own life. Also,
the S''1 house from lagna, which indicates the physical state of being at the end of
life, as well as its lord Sun, have the influence of Rahu, Mars and Satum
respectively on them. This indicates that the manner of death was unusual, i.e.,
Fie did not die by accident or due to natural causes and the death itself was very
painful.

The Destination after Death

in this chart, the Ista-devata is Saturn, who is positioned very strongly as lord of
Navamsa lagna in his own sign (Aquarius), and who is the lord of the 12th from the
Karakamsa lagna. Thus Satum, on the higher end of its natural expression, guides the
soul after death to his next destination. Tapo-loka, the second highest planetary
system in ihe upper strata beyond svarga-loka, is ruled by Satum, and is the abode of
great ascetics and renunciates.
198 3> The Spiritual Dimensions of Vedic Astrology

Expanding on these points, note as follows:

• In the Rasi chart, Satum also is in the 7th house as a functional benefic, as lord of
the lagna. The planet in the 7lh house, the lord of the 7th house, in addition to
planets conjoining or aspecting them, govern the immediate destination after
death. With Satum as a functional benefic in the 7th, and with the 7th lord Moon
being aspected by all the benefics, including a powerful 12th lord Jupiter from the
12th house, indicate that the destination was beyond even svarga-loka, as detailed
further as follows:

• In the Navamsa chart, the 12th house from Karakamsa lagna has functionally
benefic Saturn in it, while the only rasi drsti to it is by benefic Jupiter. This is
highly advantageous so far as elevation after death is concerned. However, benefic
Mercury occupies the 12th from Lagnamsa, although aspected by Mars as well.
Thus Mars represents a snag that may prevent full moksa. Thus, it is possible that
the native went to the planet tapo-loka, the next highest planetary system from
brahnia-loka, the topmost position in the universe. From that position, he could
practice his renunciation and bhakti-yoga fully and without interruption, and then
subsequently attain the eternal planets of Vaikuntha in the spiritual world.

• There may be doubt as to the soul's destination of tapo-loka after death, which
legitimately may arise from the position of Mars in the 7th house of the Navamsa
chart. We are consoled in this instance, however, by the teachings of Maharshi
Jaimini, who states that when benefics (Venus and Ketu in this case) join the
Karakamsa lagna, then the native is protected in all adverse circumstances. This
theme is also repeated through the presence of Parijata-yoga, as mentioned before.

Conclusion to This Story

There are important conclusions that can be drawn from the study of this chart, and
they have relevance to practitioners of all spiritual paths. The message is this;

a) One should not attempt a position of austerity that is beyond one's natural ability,
and further one should be temperate or moderate in the fulfillment of the physical
appetites while engaged in practicing the path of yoga. A verse to this effect from
the Bhagavad-g'na was quoted previously.

b) In kali-yuga, the order of sarmycisxi (sacred vows of renunciation and celibacy) is

very difficult to fulfill completely, even if the sannyasi is very dedicated and an
honest, devoted disciple of his guru. Thus, if one has any attraction at all to the
opposite sex, the environment of marriage and household life is a stronger position
from which to engage in the practice of yogic austerity.
 Astrological Principles Continued 3? 199

c) Finally, if one wants to purify oneself of all inclinations of the lower natures
prompted by rajas and lamas, then simply bathing in the Ganges or taking the
water of the Mother Ganges (Ganga-jala) on top of one's head will suffice. If one
cannot go to India for whatever reason, simply chanting the following beautiful
mantra, which calls the seven major holy rivers to one's side, will do the same;

That mantra is as follows:

Ganges ta yamunes caiva

godavari sarasvati
narmade sindhu kaveri
jala 'smin sanidhim kuru

"The seven sacred rivers are: Ganges, Yamuna, Godavari, Sarasvati, Narmada, Sindhu
and Kaveri." By bathing in them, taking their water on one's head or simply by
remembering them through this mantra, one can attain freedom from the repetitions
of birth and death in this world.

Answers to Argala Exercise - Chart 5.2: Vaishnava Monk

Primary Shubha-argala;

1. All of 9'h lord Mercury, lagna lord Venus and 11'1' lord Sun generate shubha-argala
to AK Mars, as they are in the 4"' from htm. Their argala is unobstructed by any
planets (note that virodh-argala or obstruction to planets in the 4lh causing argala
is created by a larger number of planets in the 10th). There are no planets in the
101'' from Mars, thus the primary shubha-argala applies in full.

2. Moon is in the I1"1 from Sun-Venus-Mercury, causing primary shubha-argala for

them. There are no planets in the 12,,1 from those planets, and thus the shubha-
argala of the Moon applies in full.

3. Jupiter is in the 2nd from the Moon, causing shubha-argala. However, more
planets in the 12th from the Moon obstruct this argala. Therefore, the obstructing
planets intervene on the affairs of the Moon instead.

4. The Moon is in the 4"' from Saturn, thus causing shubha-argala. There are no
planets in the 10'1' from Saturn, and thus the argala applies in full.

5. Ketu (counting backwards) is in the 11 'h from Sun-Venus-Mercury, thus causing

shubha-argala. Saturn, however, is in the 3rd from them (counting backwards),
thus suggesting a virodh-argala (obstruction). Ketu is stronger, however, having
one planet in conjunction, whereas Saturn has none in his association. Thus the
primary shubha-argala of Ketu to those planets applies in full.
200 3b The Spiritual Dimensions of Vedic Astrology

6. Saturn is in the 2nd from Mars, thus causing shubha-argala (note Saturn's
functional benefic status as a yogakaraka). However, Rahu in the 12th causes
virodh-argala. Neither Saturn nor Rahu has planets with them, and thus they are
of equal strength. This sets up Bandana-yoga for Mars, the results of which are
given shortly.

7. Saturn, a natural malefic yet functional benefic for this chart, is in the 3rd from
Rahu, thus causing a shubha-argala.

Secondary Shubha-argala

The following argala apply in the secondary category;

a) Moon is in the 5'h from Mars, thus forming shubha-argala. There are no
obstructing planets in the 9tl> from Mars, thus the argala applies unabated.

b) Mars is in the 8:l1 from Jupiter, while no planets are in the 6lh from Jupiter. Thus,
shubha-argala applies as well.
c) Finally, Sun-Venus-Mercury are in the 5th from Rahu, thus forming shubha-argala.
There are no planets in the 9ti' from Rahu, thus the argala applies in full.

Interpretations:

• For # 1 above: Mars is the Atmakaraka, and thus has always been essential in the
native's life. As a young monk, the native became learned in Vedic shastras
(scriptures), yet had a tendency to be rather outspoken or confrontational in his
explanations of those teachings. This offended some members of his temple
community, especially householders who did not particularly appreciate the strong
language regarding celibacy and renunciation. (Note that Mars as AK in strong
relation to the 12th house inclines the native to celibacy.) Thus the lessons of Mars
as the AK regarding ahimsa or "non-violence'' came in the form of his being
ostracized from that temple community and sent to a different ashram. He wrote a
book at that new location, which became widely acclaimed within his guru's
organization. Thus, Mercury especially in tandem with raja-yogakaraka Venus,
served this beneficial purpose through their strong intervention (shubha-argala)
on Mars.

• # 2 above: The Moon, as 10th lord, always intervened (shubha-argala) when the
native naturally inclined to be reclusive and to thus practice his sadhana in private.
The Moon's influence on the lagna gave popularity, and through its rulership of
the 10th house, made him come out of his isolation to attend many public
functions in which he spoke on Vedanta and yogic philosophy. Had the Moon not
intervened on the planets in the 12lh house, then perhaps he would always have
stayed in a natural position of reclusive isolation,
 Astrological Principles Continued 201

• #3 above: The native was inclined toward the study of Jyotish while in his guru's
ashram, although this inclination (caused by shubha-argala of Jupiter-Ketu on the
Moon), was circumvented by a greater number of planets in the ll'11 from the
Moon. As a result, his guru played down the importance of studying Jyotish in
favor of his studying the great Vedic scriptures such as Srimad-Bhagavatam and
Bhagavad-gita, (Note that the learning planet Mercury is in strength as lord of the
9th and li1'1.) This is an example of how the planets forming virodh-argala
circumvent the intent of thosy
• #4 above: The Moon and Saturn have a natural Sambandha-yoga (mutual
connection) in this chart, and the shubha-argala of the Moon on Saturn further
enhances it. Saturn as a powerful yogakaraka in the lO111 put the native in many
situations where he renounced everything and performed many austerities for the
rendering of service to the cause of dharma. The Moon's argala onto Saturn
brought much appreciation and acknowledgement to the native as a result of such
service, which enabled him to serve continuously with even more enthusiasm.
Had there not been such popularity and appreciation from those being served, the
native might not have rendered such services with such determination and
enthusiasm,

• # 5 above: While Mercury-Venus-Sun superimposed their intent on the native's

study of Jyotish, by encouraging the study of Vedanta instead, Saturn could not
block the study of Jyotish (suggested by the Jupiter-Ketu conjunction in Scorpio)
from his position. Ultimately the native would study Jyotish anyway, because of
Mercury's position in the 1 Ith from Jupiter-Ketu (thus causing shubha-argala in his
own right). This became all the more evident toward the end of Mercury's
Vimsottari dasa when the native started studying Jyotish in earnest and fully
practicing it during the dasa of Ketu.

• #6 above: Bandana-yoga (yoga for confinement or detention) is caused by Saturn

in the 2nd from AK Mars, while Rahu in equal strength to Saturn obstructs him
from the 12th, Thus, they vie for control of Mars. The result was that the native
was imprisoned three times during his tenure as a monk for the simple "fault" of
preaching God consciousness in some very conservative locales. This is a clear
example of Bandana-yoga. He was imprisoned for promoting a religious cause
(AK Mars), rather than for engaging in some crime.

o Further, while on pilgrimage to India one year, he was detained by government

authorities against his will (Bandana-yoga). He was not allowed exit from the
country until he received help from a delegate to Washington from back in the
USA. This is the result of the shubha-argala of exalted 12th lord Mercury onto
Mars simultaneously. Had there not been a simultaneous intervention from a
beneficial combination of planets in the 12th house, then the native may have
been detained in such circumstances for a far greater period of time.
202 3* The Spiritual Dimensions of Vedic Astrology

• # 7 above: Yogakaraka Saturn's position in the lO'1' house causes raja-yoga by

itself. His being in the 3rd from Amatyakaraka (AmK) Rahu put much influence
on the area of the native's study of metaphysical sciences, most notable of which is
Jyotish. Mutual rasi drsti between AmK Rahu and lO1'1 lord Moon are also a Raja-
sambandha-yoga which made it possible for the native to be a professional Jyotishi.
Saturn's argala on Rahu further strengthens the ability and inluitiveness to practice
Jyotish.

Similar conclusions and deductions can be made regarding planets causing secondary
argala. In Chapter Six, where the calculations, principles of judgment of Drig dasa are
presented, the understanding and use of argalas of planets and signs become all the
more clear. Argala is absolutely essential to the correct interpretations of dasas, as
without understanding intervention and its obstruction, students frequently miss
many details of the outcome of dasa periods.

: OM TAT SAT
 PART TWO

DRIG DASA: PRINCIPLES, CALCULATION AND

INTERPRETATION
 3» ^

CHAPTER SIX

DRIG DASA

PRINCIPLES, CALCULATION AND INTERPRETATION

vo mam pasyati sarvatra

sarvam ca mayi pasyati
tasyaham m pranasyami
sa ca me na pranasyati

"For one who sees Me everywhere and sees everything in Me, 1 am never lost, nor is
he ever lost to Me." Bhagavad-glta630.

Meaning and Principles of Drig Dasa

Although the Paramatma or Supreme Spirit is omnipresent and thus omniscient as

well, it is evident from the above verse from the Bhagavad-glta that He wishes to be
seen by those rare souls who are advanced in consciousness. This brings up the
whole subject of Vedanta in which Brahman or Spirit is described in many ways, to a
very personal or intimate level at which love is exchanged between jivatma, an
individual soul, and the Supreme Personality of Godhead. Within the text of the
Srimad-Bhagavatam it is stated that Spirit and God become known in three progressive
stages by those who are advanced in spiritual knowledge:

vadanti tat tattva-vidas

tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavdn iti sabdyate

"Learned transcendentalists who know the Absolute Truth call this non-dual
substance Brahman, Paramatma or Bhagavan," Srimad-Bhagavatam 1.2.11.

Brahman, in this context, refers to the effulgence of the Supreme Being or brahmajyoti.
The first stage or Brahman realization means that the native merges within the
spiritual light emanating from the Supreme Being. This process is sought by the
philosophical school of Advaitavada (non-dualism). Paramatma is the localized form
of Visnu or Narayana within each universe, within the hearts of all living beings and
even within atoms. Yogis who have attained this second stage of perfection in the
eight-fold yoga system of astahga-yoga realize the Paramatma feature of the Absolute
Truth. Bhagavan is the intimate form of Krsna who possesses all opujence in full, and
Who is served by a variety of devotees in the rapture of divine love This final stage of
206 •S> The Spiritual Dimensions of Vedic Astrology

God-realization is the perfection stage attained by bhakti-yogis. Bhagavan realization.

according to the Snmad-Bhagavatam, is the highest stage of God-realization.

Thus. Bhagavan realization brings one to firmly embrace the personal feature of the
Supreme Spirit, Krsna. After a spiritual aspirant has evolved through many different
stages of realization, the crux of his awareness or consciousness at the point of
perfection is one of divine love, and is exchanged between the jiva soul and God. As
an example, when a devotee goes into a temple to "see" the deity or form of God Who
is enshrined there, two things happen simultaneously: the devotee wishes to see the
deity, while the deity also wishes to see them. Their relationship is therefore one of
reciprocity, i.e., the lover desires to see the beloved and vice versa,

A verse from the Jagannatha-stotram illustrates this principle in which a devotee

wishes to receive the "sight" or the blessings of Lordjagannatha-deva;1

jagannatha-svaml nayana-patha-gami bhavatu me

In this verse nayana means "eye," and thus is the cbik or "sight" through which
Jagannatha casts His blessings, which is prayed for by His devotee.

Jyotisa and Drig Dasa

In Jyotisa, the Drig dasa is a very unique method by which one can time the points in
life when the Supreme Being wishes to "see" the individual soul whose destiny is
depicted in the horoscope. By way of reference to the astrological chart, this
represents a progression of dhamta through the 9th house to various points in time in a
person's life. The 9th house represents bhagya, a term which means "fortune," but in
this context more appropriately refers to the blessings coming forth through the house
of dhanna (the 9th). When analyzing these things it is important to remember the
personal nature of these blessings. One does not simply receive good fortune due to
auspicious actions (sukriti) alone. The soul needs to have developed an intimate
relationship with a specific deity or devata. the ultimate form of Whom is Visnu
(Krsna) or Bhagavan (One Who possesses all opulences in full), as referred to above.2

1 Stljagannatha-deva is the form of Sri Krsna Who is worshipped in Puri Orissa, the temple for Whom
is said to be over a thousand years old. He is enshrined there with His brother Sn Baladeva and sister
Srimati Subhadra.
2
According to the Visnu Purdna 6.5 .47, Bhagavan means the Supreme Being Who possess six opulences
in full:
aisvaryasya samagrasya
viryasyayasasah sriyah
jmina-vaira£,ayos caiva
sannam hhaga itmgana
The six full opulences are; (1) wealth; (2) strength; (3) fame; (4) beauty; (5) knowledge; and (6)
renunciation.
 DrigDasa- Principles, Calculation and Interpretation 3> 207

Drik means "sight" or "vision." The Drig dasa is the quintessential dasa system to
indicate the periods of spiritual illumination in the life of the native. The Drig dasa
times the movement of dhanna and spiritual knowledge coming through the guru and
the 9th house. Wherever the Drig dasa casts its drsti is where the "sight" or amrla
brings forth the blessings of the guru and ultimately God.

The Drig dasa shows the times in life when (I) one may meet the guru for the first
time; (2) when one may begin the practices of various sadhana as recommended by
the guru; (3) when formal dlksd or initiation by one's guru takes place in the lifetime;
(4) when one begins learning Jyotish or other allied spiritual sciences; or, (5) when
other events leading to an awakening of consciousness occur.

There are innumerable unique and very special events that occur in the lives of
ascetics, saints and even common people who have a deep faith in God and thus who
are very elevated in consciousness. In Chapter Seven, how Drig dasa times the
occurrence of the stigmata or the "wounds of Christ," a phenomenon which occurs to
some very elevated souls for whom Jesus Christ is the Ista-dcvata, is described. The
times of miracles, such as healings or other supernatural phenomena which are
considered divine in origin, have unique relevance to Drig dasa as well. Moreover,
Drig dasa gives the points in life when one may be blessed to do anything, provided
that activity is part of a sincere effort on the part of the individual to advance in
spiritual realization. The Drig dasa is vital in timing the major phases of spiritual
learning, initiation, renunciation and when all other elements of enlightenment occur
which may be considered the glance or blessings ofjagannatha or God.

Drig Dasa: Method of Computation

Drig dasa is a rasi dasa (sign-based dasa) in which there are three sets of four dasas
each, the sequence and lengths of which are determined in the following ways:

Sequence of Dasas

1. The first set of four dasas starts from the 9lh house and follows consecutively to the
three signs that aspect it. (Aspects in this case are by rasi drsti (sign aspects), not
graha drsti (planetary aspects). The order or sequence of the dasas is forward or
backward respectively, based on whether the 9lh house sign is odd-footed (Ar, Ta,
Ge, Li, Sc, Sg) or even-footed (Cn, Le, Vi, Cp Aq, ?i).

2. The sequence of the next four dasas is determined in the same way, except the
starting dasa is the 1011' house.

3. The final four dasas are determined in the same way, except the dasas start from
the 11'h house.
208 3) The Spiritual Dimensions of Vedic Astrology

• For example, in a Libra rising chart, the first Drig dasa is Gemini (the 9th house),
an odd-footed sign. Thus the remaining dasas move forward sequentially and are
the signs aspecting Gemini: Vi, Sg and Pi in the first set. Then, the second set
follows, starting with Cancer (an even-footed sign in the 10lh house), thus the
dasas go backwards to Ta, then Aq and Sc. Finally, the third set of four dasas
continues, starting with Le, an even-footed sign in the 11th house, followed by Ar,
Cp and Li,

Saturn and Kctu Alter the Sequence of the Dasas

The sequence of the dasa is altered in the cases that Saturn or Ketu is in the dasa rasi
sign. If Saturn is in the sign, then the dasa moves forward sequentially regardless of
other rules. This is mentioned as sanau tyete in Jaimini Sutras, which means the
forward progression of Saturn,3 If Ketu is in the sign, then the sequence is reversed
from their normal sequence. Maharshi Jaimini refers to this as viparltam ketoh. or the
reversed sequence caused by Ketu. Saturn and Ketu similarly reverse the order of sub-
periods, in case they are in the stronger of lsl and 7th from the dasa sign.

• Saturn and Ketu alter the sequence of the dasas only. They do not alter the
forward-backward direction one must count in, in order to determine the lengths
of dasas. This is an important point to bear in mind. The method for determining
the lengths of dasas is given in the next section.

• In case Saturn and Ketu are in the same sign: The order of dasas/sub-periods is
forward if they join in an even sign, whereas if they join in an odd sign, then the
default sequence (whatever usual direction is indicated) is used. This is because,
in the former case, Ketu indicates a forward direction, as does Saturn. In the latter
case, Saturn indicates a forward direction, while Ketu a backward direction. Thus
the two exceptions counteract each other, and so the default sequential direction is
used.

Exception for Dual Signs Rising

• An important exception that should be mentioned is that for dual signs rising, the
above sequence does not work out symmetrically. Thus, for dual ascendants, the
first set of dasas begins with the 9th house, the second with the 8th house and the
final set of four dasas begins from the 7th house.

3
MJUS I I
 Drig Dasa - Principles, Calculation and Interpretation •3' 209

Lengths of Dasas

• If the dasa rasi is an odd-footed sign, then count forward zodiacally to the position
of its lord and subtract one. The result in years is the length of the dasa. Count in
reverse zodiacally in case the dasa sign is even-footed.
• Add one year to the sum total if the lord of the dasa rasi is exalted, and subtract
one year if its lord is debilitated, (In this regard, note that the exaltation sign for
Mercury is counted as Virgo, regardless of the degree position of Mercury in that
sign. The dasa of Virgo with Mercury in that sign is twelve years, as is the length
of any dasa sign which is occupied by its lord.)

Dual Rulerships for Scorpio and Aquarius

While calculating lengths of dasas, it is important to bear in mind that Scorpio and
Aquarius are co-ruled by Mars-Ketu and Saturn-Rahu respectively. Thus, for example,
if the length of Scorpio dasa needs to be determined, then one counts to the stronger
between Mars or Ketu in order to find the length of the dasa. Rules for determining
the stronger between Mars-Ketu, and Saturn-Rahu, are as follows;

Rules for Comparing the Strengths of Satum-Rahu and Mars-Ketu

Each of the following determines the stronger of Saturn-Rahu or Mars-Ketu in

hierarchical order. In other words, if the first rule determines the stronger one, then
there is no need to move to the next rule. Move to whichever rule determines the
stronger one and ignore the rest.

1. First see if one of the co-lords is in the sign in question. If so, then the other lord
is taken as the stronger one, and dasa lengths are based upon its location.

2. If one of the above lords is with (associated in the same sign) a larger number of
planets, then he is stronger.

3. If one of them is aspected by more out of the following:

i. (a) Jupiter, (b) Mercury, or (c) his sign dispositor, then he is stronger.
(These carry equal weight, i.e.. One does not carry more strength than
another.)

4. If one out of Saturn-Rahu or Mars-Ketu is exalted, then he is stronger. If one of

them is debilitated, then the other is stronger, (Note in the next section the criteria
for determining Gemini and Sagittarius as the exaltation signs for Rahu and Ketu.)

5. The one occupying a sign of higher natural strength (i.e., dual is stronger than
fixed; and fixed is stronger than movable) is stronger.
210 3) The Spiritual Dimensi»ns •! Vedic Astrology

6. The one giving more years in its dasa is stronger

Exaltation-Debilitation for Rahu and Ketu

For all Phalita dasas (dasas in which the fruits of kanrtas are determined) and
purposes for which Rahu and Ketu may indicate the fructification of karmas, Gemini
and Sagittarius are respectively the exaltation signs of Rahu and Ketu. The reverse is
their debilitation signs. For ayur dasas or time cycles determining longevity and
death, Taurus and Scorpio are respectively the exaltation signs for the nodes. Brig
dasa is a Rasi Phalita dasa. Thus, dasas in which either of the nodes rules the dasa
sign, one year is added to or subtracted from the final total of years, in case Rahu and
Ketu are in Gemini-Sagittarius or Sagittarius-Gemini respectively.

Determination of Sub-periods

• Sub-periods are all equally one-twelfth as long as the major periods. Thus, for
example, if the dasa period is seven years long, then each sub-period within that
dasa is seven months long.

• Betermine the stronger of the l51 and 7th from the dasa sign. Then, find the lord of
the stronger. The sub-periods begin with this lord, and go forward or reverse
zodiacally depending on whether the sign occupied by that planet is odd or even
(Please note these are not odd or even-footed,)

Saturn and Ketu Exceptions

• If Saturn is in the stronger of the l5t and 7th from the dasa sign, then the order of
sub-periods moves forward zodiacally regardless of the oddity of the sign that is
occupied by the lord of the stronger.

• If Ketu is in the stronger of the 1st and 7th from the dasa sign, then the order of
sub-periods is reversed from what it normally would be, For example, if Ketu is in
the stronger of the 1st and 7th, and the lord of the stronger is in an even sign, then
the order of the sub-periods is forward zodiacally and not reverse (as normally
would be the case if the lord is in an even sign).

Determining the Stronger oj Signs-Houses (in Hierarchical Order)

1. If one of the houses, 1st or 7th, has a larger number of planets, then it is stronger.

2. If both houses have an equal number of planets, or if neither has any planets, then
the stronger one is the one which is occupied or aspected by more out of the
following: (Note that only rasi drsti or sign aspects are considered here.)

(a) Jupiter (b) Mercury and (c) its lord

 Diig Dasa - Piindples, Calculation and Interpretation 3) 211

3. If one of the signs-houses being compared is either Aquarius or Scorpio, both of

whom have dual lords, then either lord (but not both) is considered in this case.

4. If both competing signs have an equal number of planets, then the stronger one is
the one occupied by an exalted planet. Similarly, if one is occupied by a debilitated
planet, then the other is stronger.

5. Signs are stronger according to the following sequence: dual > fixed > movable,

6. A sign whose lord is in a sign of different oddity is stronger than a sign whose lord
is in a sign with the same oddity. For example, an odd sign whose lord is in an
even sign is stronger than an even sign whose lord is in an even sign.

7. A sign whose lord is more advanced in longitude from the beginning of its sign is
stronger. Rahu and Ketu's advancement, however, should be measured from the
end of the sign (subtracted from thirty), not the beginning.

The Second Cycle of Dasas

As with Narayana dasa and all other Phalita rasi dasas, the maximum years possible
for each dasa is twelve years. Thus 12 x 12 signs bring the total possible number of
years to 144. It is quite possible, in fact likely, that all twelve dasas will be completed
before the end of a native's lifetime, because many dasas during the first round are a
fraction of twelve years. It is likely, therefore, that the dasas repeat for a second cycle.
Note the following procedures for the determination of the second cycle of dasas:

• Arrange the second cycle of dasas in the same order as the first cycle,

• Then, subtract the total number of years in the first round of dasas from twelve.
The result equals the number of dasa years in the second cycle.

• By doing this, the total number of 144 years allowed for such Phalita rasi dasas
becomes complete after the second round of dasas is over.

There are some other details regarding calculations of Drig dasas. These are almost
exactly the same as Narayana dasa, which has been discussed in detail in two excellent
books.4 The reader is encouraged to study these books carefully for the correct
calculation of and application of Phalita rasi dasas, including Drig dasa.

4
Naravana Dasa by SanjayRath. (2001) Sagar Publications. New Delhi, India.
Vedic Astrology - An Integrated Approach by P.V.R. Narasimha Rao. 2001, Sagar Publications. New
Delhi, India.
212 3> The Spiritual Dimensions of Vedic Astrology

Drig Dasa: Guidelines for Interpretation

Charts for which Drig Dasa is Applicable

Given that the Drig dasa gives the periods of spiritual illumination during the life of
the native, a strong spiritual disposition must first be noted in the horoscope. This
includes the following, among many possibilities:

• A strong representation of dharma houses (lsl, 5th and Qlh) and the connection
between these and the lord of the lagna, the 10lh house (and other kendra
houses), the Chara Atmakaraka, Jupiter and moksakaraka Ketu;

• Parivrajya-ynga and Tapasvi-ynga or respectively, yogas for asceticism and

spiritual austerity, as described in detail in Chapter Five. These can be seen
with reference to both the lagna as well as the Arudha lagna; and

• Strong positions of the above in the Navamsa chart, specifically with reference
to the Karakamsa lagna (the Navamsa sign of the Atmakaraka), as well as in
the Vimsamsa chart.

• The presence of additional key yogas for spirituality that are also given in
Chapter Five.

General Guidelines for Interpretation - Meeting the Guru

The meeting of a bone fide guru who can guide one on the path of spiritual realization
is perhaps the most important event in the life of a spiritual aspirant. There are
different types of gurus, the details of which are given in Chapter Two. However,
some general guidelines as to when this event can occur per Drig dasa are as follows:

• The rasi drsti or graha drsti of Jupiter onto the Drig dasa sign or its trines can
bring one into contact with a guru;

• Transit Ketu in the Drig dasa sign or in trines to it, or if Jupiter and Ketu are in
trines to the 5th and 9'h houses, as well as A5, one comes into contact with his
gum;

• The Drig dasa of the Arudha lagna can bring renunciation, while dasas of signs
aspecting the AL can bring activities/events into the native's life, which are
important for spiritual advancement. One may also join a religious order during
the Drig dasas either of the AL or those which are aspected by it (rasi drsti).
 Drig Dasa - Principles, Calculation and Interpretation St 213

Diksa (Spiritual Initiation), Consecration into Priesthood or Canonization

In order to see the potential or destiny of spiritual initiation occurring in the life of the
native, the following may be noted:

• Strong and significant yogas between the lord of the lagna, the lord of the 9th
house, the AK and A5;

• Mutual aspects-exchanges between the above and karakas Jupiter (guru) and Ketu
(for moksa and detachment); and

• The event of initiation can also be seen if any or all of the above apply with
connection to the 5th or 9th houses from the AK,

• Canonization or pronouncement of sainthood as well as other forms of public

recognition of spiritual attainments occur during the following:

o Drig dasas which contain the A10 (Rajya-pada) or during dasas in which the
A10 is in the 10th from the dasa sign;

o Drig dasas of the AL, in which the A10 is in angles to it, especially in the 10lh
house from it; and,

o Drig dasas in which the A10 is in the 10th house from the AK planet.

Timing of Yogic Siddhis, Mystical Experiences, Miracles or the Study of Jyotish

• The dasa of the sign containing A8 or Mrtyupada can be significant for yogic
sadhana such as meditation, tantra or other yogic disciplines. This type of sadhana
can stimulate the kmdalinl sakti, which resides in the 8th house of the astrological
chart. The times during which certain miracles, such as visions or healings, as
well as the stigmata of Catholic mystics, occur in Drig dasas connected to the 8th
house or the A8.

• Students of Jyotisa generally begin their studies during the Drig dasa related to the
8'h house,

Siksa and Diksa-gurus, Jupiter and Sun Respectively

• While the Drig dasas associated with the 8th house bring studies of Jyotisa, the
connection of Jupiter to the dasa sign is key in meeting the Jyotisa guru. The
Jyotish guru is, for the most part, a siksa-guru, whose role mainly serves the
purpose of instruction. The diksa-guru, on the other hand, is responsible for the
ultimate moksa, spiritual emancipation or liberation of the disciple. The rasi drsti
214 dn The Spiritual Dimensions of Vedic Astrology

or association of the Sun to the Drig dasa sign is more important so far as the times
in life during which one meets the diksa-guru.

Additional Points Regarding Rahu and Ketu

The following additional points may be noted regarding Rahu and Ketu:

• Ketu gives renunciation and freedom from the repetitions of births and deaths, and
thus its dasa is highly significant in the matter of bringing spiritual events. Rahu's
dasas, on the other hand, bring material distractions or obstacles unless any of the
following apply:

1. Rahu is the Atmakaraka or is aspected by a strong Jupiter;

2. Rahu is in the 7Lh or 121'1 from the AK or in the 2nd, 4th or 7th from the AL; or,

3. Rahu is in the 5th or 9th house and forms raja-yoga with rulers of kendras.

Timings of Other Events through Drig Dasa

(Authorship, Samadhi-Death, Travel for Pilgrimage, Spiritual Ecstasy, etc.)

Authorship

Authorship of spiritual or philosophical writings can occur during the Drig dasa of the
3rd house, while the publishing of such materials occurs during the Drig dasa of the
A3. Connection to the AL, as well as the AK and AmK is important for the time of
publishing as well.

Death or Samadhi

In the case of an advanced spiritualist, death does not require that the soul take
rebirth on the earthly sphere (bhu-loka), as such souls are either eternally liberated
(Nitya-siddha) or they have become cleansed of the results of prior actions (Itarmas)
due to their tapasya (spiritual austerity), sadhana (spiritual practice) and seva
(service). In the case of common people, death mostly occurs during rasi dasas
(especially Sula dasa) of the 3rd or 8th house from the AL. In the case of saints or self-
realized souls, the end of life or samadhi (full absorption in divine consciousness)
occurs during the Drig dasa of the 3rd or 8th from the Atmakaraka. Examples to
illustrate this fact are presented in Chapter Six. In the case of an unusual death, such
as the crucifixion of Jesus Christ, for example, maraka lords and planets with
reference to the AKplay an important role as well.
 Drig Dasa - Principles, Calculation and Interpretation 3? 215

Pilgrimage to Holy Places

Pilgrimage or journeys to holy or sacred places is an important part of the ritualistic

life of the advancing spiritualist. In India, there are many such pilgrimage sites such
as: Sri Vrndavana-dhama, Sndhama Mayapur, Hari-dvara, Hrsikesa, Ramesvaram, etc.
The faithful in other religions also travel on pilgrimage for spiritual purposes. For
example, Muslims attend pilgrimage at the holy site in Mecca, while Christians travel
to places that were significant in the life of Jesus Christ such as Bethlehem, Nazareth
or Jerusalem. Christians also travel to sites of apparitions or appearances of Our Lady,
the Virgin Mother Mary, such as Lalima or Medjagorja. So, spiritual journeys or
pilgrimage are considered sdcihana or spiritual practice in their own right. Drig dasas
of the 9th or 12th houses, especially if they are occupied or aspected by the AK planet,
bring such pilgrimage journeys.

These are but a few examples of the unique, spiritual experiences that can be timed in
consistent ways through the Drig dasa. More details can be seen with the chart
illustrations at the end of this chapter.

The Varga Scheme: Five Cycles of Harmonics

All the divisional or varga charts are categorized in five cycles of twelve as follows,
ranging from gross to subtle planes of consciousness attained by the native;

• C cycle. Vargas D-l through D-12: These comprise the physical plane, and
persons with whom the native joins in physical, three-dimensional experience.

• 2nd cycle: Vargas D-13 to D-24: These have to do with the conscious mental plane.
Although twelve vargas are possible here, Parasara includes only the D-l6, D-20,
and D-24 charts, or possessions-luxuries, spirituality and cultivation of knowledge
respectively.

• 3rd cycle: This includes Vargas D-25 through D-36 (although Parasara specifies
only the D-27 and D-30 charts). This cycle includes the sub-conscious plane, and
thus inherent strengths and weaknesses are included on all levels pertaining to the
soul, mind, physical body, speech, intelligence, happiness, ego and sorrow. These
are ruled by the Sun, Moon, Mars, Mercury, Jupiter, Venus, Rahu and Saturn
respectively.

• 4Ih cycle: Vargas D-37 to D-48 (with D-40 and D-45 specified by Parasara). This
cycle has to do with the spirit world or the ethnic plane of existence of the native's
ancestors.
216 Sn The Spiruual Dimensions ol Vedic Aslrology

• 5lh cycle: Vargas D-49 to D-60 (with D-60 only specified by Parasara). This cycle
is beyond the spirit or etheric world and goes directly into the past lives of the
native himself.

The Drekkana (D-3) Chart

Sage Parasara explains that the drekkanas (one-third or ten-degree divisions of a sign)
are ruled by Deva-rsi Narada, Maha-rsi Agastya and Brahma-rsi Durvasa for dual, fixed
and movable drekkanas respectively. These respectively relate to the material gunas or
qualities of goodness (scittva-gunci), ignorance/inertia (tctmo-gunct) and passion (rajo-
gunaX As mentioned various times in this book, the Supreme Truth or Narayana
pervades the entire creation by way of His maya-sakti or energy of illusion, and thus
there is nothing that is separate from Him 5 Realization of this fact is what results
from advancement in atma-viclya or spiritual knowledge. The Drekkana chart, in any
case, falls within the first cycle of harmonics, and thus the physical karmas of the
native and his position within the material nature can be studied through it. The
number nine is also a multiple of three, and thus matters that can be known through
the Navamsa chart can also be seen through the Drekkana chart.

The Navamsa (D-9) Chart or Dharmamsa

Details have been given previously with regard to the Navamsa and various devatas, as
well as other specifics in consideration of the Karakamsa lagna. The Navamsa chart is
also called the Dharmamsa chart, as the full gamut of dhatma and the native's progress
toward self-realization can be studied from it. The fixed (rafcshcisci or tcimas), dual
(deva or sattva) and movable (manusya or rajas) navamsas are presided over by Siva,
Visnu and Brahma respectively, and thus the principles of creation, maintenance and
annihilation, which are pivotal to Vedic theology and cosmic law, are inherent within
the structure of the Navamsa chart. The first harmonic cycle concerns physical plane
vargas D-l to D-12, and thus the Navamsa falls in this category. While specific
dharmic institutions such as marriage are seen from this chart (connecting the karma
of the native on the physical plane to that of others), its higher or more subtle
resonance is seen through the Karakamsa lagna (KL) and Navamsa planets relative to
it. Lord Visnu is the presiding Deity of the Navamsa chart. The logic of this concerns
the fact that the starting signs for each navamsa are one of four cardinal signs, which
are the natural kendra houses of the horoscope. Visnu, associated with the sattva-
guna and the processes of universal sustenance, presides over each of these kendra
signs and houses, and thus presides over the Navamsa chart.

Finally, weak or debilitated planets in the Navamsa are considered to be a detriment to

the native's spirituality. Still, spirituality in and of itself does not depend entirely on
the full landscape of prior karmas It is primarily the blessings of the guru and-or Ista-

' Bliagavad-gita 9.4: "By Me in My unmanifested form, this entire universe is peivaded. All beings are
in Me, but 1 am not in tbem."
 Drig Dasa - Principles, Calculation and Interpretation ^ 217

devata that enable the native to overcome the spiritual shortcomings that may be
indicated by weak planets in the Navamsa chart.

The Dasamsa Chart (D-10) or Svargamsa

The relevance of the 10'11 house of the astrological chart and the planetary system of
svarga-loka was given in Chapter Three. The lO"1 house is the most important kendra
to indicate the principle of sustenance or Palana-sakti, and is directly the throne of
Indra (the demi-god deputed to rule and maintain universal order), Svarga resonates
with sattva-guna or the material quality of goodness, the superintendent of which is
Lord Visnu. So, apart from its relevance to sustenance, career and the work that
provides maintenance, the 10'11 house also has relevance to sattva-gnna, and thus is
very important in the charts of spiritualists. The Dasamsa chart is an important
indicator of how the native goes about serving (karma-yoga or seva). Further, as
mentioned in Chapter Three, each of ten dasamsas rules the ten directions: four
primary, four secondary, and the upper and lower skies. Finally, the Dasamsa chart is
also included within the first cycle of vargas, namely that which relates to the physical
plane of existence.

The Vimsamsa (D-20) Chart

The Vimsamsa (D-20) falls in the 2Ild cycle of vargas between D-13 and D-24. These
have to do with the conscious mental plane. Although twelve vargas are possible here,
Farasara includes only the D-16, D-20 and D-24 charts, or possessions-luxuries,
spirituality and cultivation of knowledge respectively. This is the plane upon which
the native considers such matters as Aham hrahmasmi 6 or "I am Spirit," and thus the
knowledge of eternal spiritual existence as distinct from the temporary physical body
that spirit inhabits. The initial division of twelve signs of the zodiac into four stages
of human evolution (dharma, artha, kama and moksa, in this order) indicates that the
first impulse of the living being in the human form of life is to inquire about the Self
beyond matter. (This represents true dharma.) This is what is hinted at by the above
sutra from the Vedanta and is indicated by the sign Aries or the 1st natural house of the
zodiac. The 2Tld and 3rd evolutions of this dharmic impulse are seen through Leo, the
natural 5th house, wherein sadhana, initiation, mantra, purva-punya and scriptural
studies are indicated. Sagittarius, the natural 9th house, wherein the guru, the guru
varga, higher studies, diksa or initiation, and the past life sadhana are to be found, is
the final dharmic sign-house. Due to its relevance to three stages of spiritual
evolution (the dharma trikona), each Vimsamsa chart starts with one of these three
natural dharma signs-houses, either Aries 1st, Leo 5'11 or Sagittarius 9lh.

4
Vedanta Sutra 1.1,2
218 S* The Spiritual Dimensions ofVedic Astrology

Other Considerations Regarding the Vimsamsa (D-20) Chart

By reduction of twelve signs from twenty, the Vimsamsa is the second level (1st
harmonic) expression of the 8th house. This primarily represents the occult, hidden
forces of nature and one's past kannas or sins that cause rebirth. Inadvertently, it is
the seed for awakening a deeper spirituality and is a house reflecting the darker
"shadow" side of the self. The basic point or goal here is the realization of the failings,
sins, errors and dharmic weaknesses of the self which eventually lead one to work
towards self-correction and ultimately release from the cycles of birth and deaths. The
upachaya houses (1st, 3rd, 6lh, 10th and 11th) counted from the 8th house in the
Vimsamsa chart show the hard work a person may perform in order to grow out of
human failings and weaknesses. The key point in this connection is the realization,
acceptance and correction of one's weaknesses. Thus, a debilitated Atmakaraka in
the Vimsamsa chart shows that the native quickly realizes his human failings, accepts
his fallen human nature with humility and seeks to correct or transmute them. Planets
in debility, weakness and affliction and in upachaya houses from the 8th house in the
Vimsamsa chart indicate great effort towards these necessary spiritual processes and
goals.

Planets in trine to the Vimsamsa ascendant indicate the deities the native is inclined to
worship as well as mantra Mantra recitation (japa) is seen in the 9th house of the D-20
chart, as is bhakti (love and devotion of God). Adoration of any deity is seen in the 5th
house, while meditation is seen in the 12lh house. Further to this principle, the 4th
and 8lh houses of the D-20 chart may be seen for meditation, yoga, tantra and
mysticism.

Finally, given that the number eight or the 8th house are the root harmonics of the
Vimsamsa, another important observation can be made; The 8l1' house is the 12th from
the 9lh, in other words, the house of sacrifice, renunciation or giving (IT1'' house) to
the guru (9lh house). This principle alone underscores the most important
underpinning of spiritual life: when a disciple surrenders to a diksa-guru, which is
when he gives up everything in the service of his gum. Students may consider this to
be the underlying theme of the most important varga chart for spirituality, the
Vimsamsa.

The Siddhamsa or Chaturvimsamsa (D-24) Chart

The Siddhamsa chart is a higher octave of the 4th house, and thus applies to education.
It also falls in the second cycle of harmonics, which, like the Vimsamsa, relates to the
conscious mental plane. Through the disciplined mind one contemplates the existence
of God and is able to focus the mind on mantra, prayer and yogic sadhana. Through
the intellect (also the conscious plane) the spiritualist can also study books of
philosophy or scriptures which illuminate the higher matters of existence. With
reference to various branches of knowledge and the gurus teaching them, it is
significant to note that the starting points fot all signs in D-24 are either Leo or
 Drig Dasa- Principles, Calculation and Interpretation 219

Cancer. The Sun, representing higher truths or satyarn, signifies Guru Brihaspati or
the guru of the devas. The Moon, representing the "reflection of truth" or may a,
represents inferior knowledge or that which relates to each level of consciousness up
to alma or soul. These two divisions of knowledge, as mentioned earlier, constitute
para-vidya and apara-vidya respectively. Thus, in consideration of the timing of the
acquisition of spiritual knowledge, the Drig dasa with relevance to the Siddhamsa
chart is very important.

The Shastiamsa (D-60) Chart

The Shastiamsa chart is the only varga chart that falls in the S1'1 cycle of harmonics,
which is the most subtle and thus relates to the spirit world or supra-conscious plane.
Sixty divided by five (for the 5lh level of harmonics) equals twelve, and thus the D-60
reflects matters similar to that of the 12,h house, i.e., prior incarnations, similar to the
Dwadasamsa chart. The D-12 chart, however, describes the immediate elders and
their lineage when used in natal horoscopy, or to past incarnations when used in
conception charts. This harmonic thus relates to the actions (kanuas) of the native in
the prior lifetimes, while its relevance to the experiences of the current lifetime is seen
in the Shastiamsa chart. The lagna of the D-60 chart rises according to a very fine
division of time (One sign rises on an average of two minutes.), and thus when known
life-events are available, this chart can be an important tool for birth time rectification
as well. The finest diwsion of time to differentiate between two births (such as in the
charts of twins) according to Parasara, is therefore 48 seconds. As a result, the D-60 is
important in delineating the karmic differences between nearly identical charts. Apart
from rectification, the D-60 chart tells the full gamut of past life activities, the karmic
results from which can be timed significantly with Drig dasa.

Summary of Dhanna in Varga charts

The Navamsa and the Shastiamsa charts are to be seen for the bhdgya (fortune) and
dhanna (spiritual purity) respsctively. The natives true devotion accompanied by
complete surrender to the guru and spiritual path is to be seen from the Vimsamsa
chart. A careful consideration of planets in exaltation as well as debilitation (strengths
and weaknesses respectively) should be made with respect to these varga charts. For
example, planets which are debilitated or weak in the Navamsa chart indicate an
absence of fortune or bhdgya in the life of the native. The converse is true if strong
planets or yogas prevail in the Navamsa chart. Similarly, if planets are weak or
debilitated in the Shastiamsa chart, then the native lacks in dhanna, and thus is unable
to make appreciable spiritual advancement in life. If planets are weak or debilitated in
the Vimsamsa chart, however, then the native wishes to (1) undergo penance or
austerity to purify the results of past duskrti (merit misused for bad purposes). The
native also wishes to renounce any and all material advantages for surrendering to the
guru. It is for this reason that weak and debilitated planets are frequently found in the
charts of advanced spiritualists.
220 3? The Spiritual Dimensions of Vedic Astrology

Finally, in summary, the Atmakaraka planet should be strong and in kendra and-or
trikona positions in the Navamsa and Shastiamsa charts in order that the native has
great bhagya and-or dharma. If the Atmakaraka is weak in the Vimsamsa, however,
then the native may be close to full samnagati or complete surrender and devotion.
The converse is true of all the above principles as well.

The "Heart" of the Devotee and the Six Orthodox Vedic Philosophies

There are six well-known philosophical schools associated with orthodox Vedic
scripture. Much about the most natural intellectual leaning of a native toward one of
these schools can be found from the planets functioning as karakas (significators) for
each of these systems. Before venturing into a discussion of how to determine such
leanings, let us give a brief explanation of each philosophical school as follows:

Figure 6.1: Sad-darshana: The Six Orthodox Vedic Philosophies

Sad means "six" and darshana means "to see" or "sight" and refers to the body of
knowledge that illumines the mind. The source of all light and life is the Sun and thus
the Sun-god and the Sun alone is the source of all original light. The Sun is adequate
enough to cause vision in the physical sense of the word and illumination in the
spiritual sense. Thus, the Sun is the governor of all the darshanas and illuminates six
different paths ultimately seeking to define or attain the same God. Although all paths
do not lead to the ultimate goal or final stage of God-realization, they are at least
stepping stones toward that end. The Sun does not rule a particular darshana, as it is
the source of all of them. The lunar nodes, Rahu and Ketu, attempt to eclipse the light
of the Sun and thus they do not rule a particular darshana either. Thus, the six
planets from the Moon to Saturn rule the shad darshanas.
 Drig Dasa - Principles, Calculation and Interpretation 221

The following is a brief description of each of the Sad darshanas or six orthodox Vedic
philosophies;

Mimarhsa or Karma-Mimarhsa: Planetary Karaka, Mercury

According to kanna-mlmathsa philosophy, all the experiences of life, including the

conditions of the next life, are the result of one's karmas only, If one simply works
hard, then the results of such work accrue, and thus the human being so disposed
does not have to depend on a God, pray to or propitiate a God, because the results of
his actions come anyway. This, in essence, is atheism cloaked within the philosophy
of kanna. Typical mimamsa philosophies are per the following two assertions;

kanndnajciyate jantuh

"Everyone is born in human life as a result of his past deeds. And

kamianaiva prallyate

"And such humans are going to take their next birth according to the work they are
doing in this lifetime "

Thus the kamia-mimamsa philosophers do not believe that there is liberation from this
material world and entrance into the spiritual kingdom of God following Rrahma-
siddhi (stage one of perfection in divine realization)

Safikhya; Planetary Karaka, Moon

Saiikhya philosophy goes into extensive descriptions of the difference between the
individual soul or atma and the material body. The purpose here is to arrive at a
philosophical distinction between eternal consciousness (atma or soul) on the one
hand, and what is temporal illusory reality, the Bahiranga-shakti, or illusory energy of
maya on the other hand. With reference to these principles, the elemental categories
and principles of the physical universe are discussed. The purpose of such analysis is
to arrive at an understanding of the principles of cosmic evolution by rational analysis.
In the Bhagavad-glta, Sri Krsna emphasizes that once the distinction between spirit
and matter is made through saiikhya philosophy, the eternal position of the soul, as
servant of the Supreme Soul, must be understood. Thus, saiikhya, in essence, is the
true philosophical underpinning of bhakti-yoga or devotion to the divine. This is
further emphasized in the Rhagavad-gita in the following verse:
222 3v The Spiritual Dimensions of Vedic Astrology

sankhya-vogau prthag bdld/i pravadanti na panditdh. Bhagavad-gitd 5.4. '

Nyaya; (Logic) Planetary Karaka, Mars

The Nyaya approach consists of logical deductive reasoning that seeks to bring the
soul to mentally negate everything false or illusory, and in such awareness thus attain
liberation, Gautama Rsi, in his Nydya-sutras, proposes that one can attain liberation
by negating both illusion and unhappiness:

duhkha-Janma-pravrtti-dosa-mithyd'jMndndm-uttawttardpdye-tad-anantardbhdmd
apavargah.

"By successively dispelling false conceptions, bad character, entangling action, rebirth
and misery, the disappearance of one of these allowing the disappearance of the next,
one can achieve final liberation." Nydya-sutra 1.1.2.

But since Nyaya philosophers believe that awareness is not an essential quality of the
soul, they teach that a liberated soul has no consciousness. The Nyaya idea of
liberation thus puts the soul in the condition of unconsciousness instead, a vast
departure of what is taught in Sdnhhya philosophy and in Bhagavad-gita also. Vedanta
philosophy, which is described next, also teaches

jfio 'ta eva

"The jiva soul is always a conscious knower." Vedanta Sutra 2.3,17.

Vedanta: Planetary Karaka, Jupiter

Veda means "knowledge" and anta means the "end" or "final" conclusions of
knowledge. The Veddnta-sutra is a condensation of all Vedic knowledge which seeks
to bring the student to the highest philosophical awareness, i.e., that the Supreme
Absolute Truth is Brahman or Spirit first of all, and secondly, that the human form of
life is meant to cultivate knowledge of Brahman. Important sutra.s include

janmadyasya yatah

Meaning "the Absolute Truth is that from Whom everything emanates."

sarvam etat brahman iti

"Everything is but a manifestation of Spirit." And

' Bhagavad-gita 5.4: "Only the ignorant speak of devotional service [bhafeti-yogal as being different from
the analytical study of the material world [sdhfehyal. Those who are actually learned say that he, who
applies himself well to one oflhese paths, achieves the results ofboth."
 Drig Dasa - Principles, Calculation and Interpretation 3? 223

aham brahmasmi

"I, the individual, am also Spirit."

This philosophical treatise explains the Absolute Truth in three categories or stages of
God-realization: first is Brahman-realization (realization of All-pervasive Spirit),
second is Paramatma-realization (realization of the localized position of the form of
Spirit in everything), and third is Bhagavan-realization (realization of the ultimate
form of Spirit, which is the Personality of Godhead). The complete conclusion of the
Vedania-suira is contained in the Srimad-Bhagavatam, a fact which is asserted in the
Garuda Purana as well.

Vaisesika; Planetary Karaka, Venus

The Vaisesika philosophers say that the visible universe is created from an original
stock of atoms (janim asatah). As Kanada Rsi's Vaisesika-sutra 7.1.20 states;

nityam parimandala

"That which is of the smallest size, the atom, is eternal."

Kanada and his followers also postulate eternality for other, non-atomic entities
including the souls who become embodied and even a Supreme Soul. But in Vaisesika
cosmology, the souls and the Supersoul play only token roles in the atomic
production of the universe. Critics of this philosophy state that one cannot claim that,

s
Garuda Purana:

artho 'yam brahma-sutranam

hharatdttha-vinimay ah
gdyatn-bhasya-rupo 'sou
veddrtha paribniihitah
purdndndm iama rupak
saksad-bhagavatoditah
dvddasa-skandha-yukto 'yam
sata-viccheda-samyutah
granlho 'sladasa-sahasrah
srimad-bhagavatabhidhah
"The meaning of the Veddnta Sutra, as well as the full purport of the Mahdbhdrata is present in Snmad-
Bhdgavatam. In its pages, the c ommentary of the Bralimd-gdyatri is also present and fully expanded
with all Vedic knowledge. Snmad-Blidgavatoni is the Supreme Purana, and it was compiled by the
Supreme Personality of Godhead in His incarnation as Vyasadeva. There are twelve cantos, 335
chapters and 18,000 verses."
224 S? The Spiritual Dimensions of Vedic Astrology

at the time of creation, atoms first combine together because they are impelled by
some karmic impulse existing in the atoms themselves. This is because atoms by
themselves, in their primeval state before combining into complex objects, have no
ethical responsibility that might lead them to acquire pious and sinful reactions.
Because this is chiefly an atheistic philosophy, the asura-guru Venus is the karaka.

Yoga; Planetary Karaka, Saturn

Yoga, as a philosophical system, essentially teaches the eight-fold system of spiritual

ascension, namely astaiiga-yoga. This system, as well as the various siddhis or
perfections that can come out of its practice, are described in Chapter Three. Because
yoga involves discipline, piety and much austerity or lapasya as well as concentration
of the mind and sublimation of sensual desire. Saturn is the karaka of this sddhana and
philosophical approach

Paka Lagna and the Dhanna of Intelligence

In the Vimsamsa (D-20) chart, find the Paka lagna (PL), the sign where the lord of the
D-20 lagna is placed. Then find the 9111 house from the Paka lagna. This house shows
where intelligence finds its spiritual inspiration. In other words, the dhanna of
anything is found in the 91'1 house from its significator or significator house. Since the
intelligence and what appeals to one's intellectual faculties is specifically the function
of the Paka lagna, planets in the 9th house from it show which of the six philosophical
systems (described above) may be attractive to the native and the dhanna of his
intelligence.

• For instance, if Jupiter or the Sun is positioned in the 9th from the Paka lagna in D-
20, then the native is attracted to the intellectual pursuit of Vedanta philosophy. If
Saturn is placed there, yoga carries the most interest; or, if the Moon is placed
there, the philosophical leanings toward Sahkhya philosophy exist, or if Mars is
positioned there, Nyaya, or logical discernment prevails. If no planet is positioned
in the 91|> therefrom, then its lord, either by himself or in combination with other
planets shows the intellectual leaning.

• The timings of the period in life when such intellectual interests may come to the
native are in accordance with the Drig dasa of the Paka lagna, its 9t'1 or other signs
in which karakas for different philosophical schools are located.

The Heart of the Spiritualist

The 7ll> from the Atmakaraka in the D-20 chart shows what spiritual path gives
comfort or natural spiritual refuge for the native. In this case, the heart of the native
is naturally inclined to a particular practice. This is due to the sddhana affiliated with
such practice in many prior lifetimes. Thus, if a strong planet predominates in the 7th
 Drig Dasa - Principles. Cakulalion and Inierpreialion 3? 223

from the AK in D-20, then it shows what the heart of the spiritualist is and where
spiritual refuge lies. Karakas for different paths are as follows:

• kamia-yoga (renunciation of the fruits of work): Saturn and Mars.

• Jiiana-yoga: (union with the divine through Vedanta philosophy): Jupiter and Sun.
• astdriga-yoga: (union with the divine through yoga practice): Saturn
• bhakti-yoga: (devotional service in love, devotion and adoration): Venus and
Moon. Mercury, ruled by Visnu, is also an important significator of the path of
bhakti-yoga.
• latitric-yoga and tamasic paths (mysticism, magic, etc.) Rahu-Ketu
• Buddhism: Rahu

If, for example, Venus is in the 7lh from AK in D-20, then the native is naturally a
bhakli-yogi. If simultaneously, the Moon is in the 9'h from the Paka lagna, then the
philosophical path of Sdnkhya stimulates the mind to think of the difference between
the soul and material existence, and thai one's eternal position is one of divine service.
Or, if Jupiter is in the 7th from the AK in D-20, then the native's heart lies in
philosophical research into the absolute truth, Vedanta. If at the same time, Saturn is
in the 9th from the Paka lagna, then the same native might find intellectual interest
studying the Yoga-sutras of Patahjali. Similar deductions regarding the intellectual
stimuli as well as the natural heart of the spiritualist can be made by seeing the
positions of specific planets and the spiritual areas for which they are karakas in the
D-20 chart.

Notes on Buddhism

One may wonder why tamasic Rahu is considered the karaka for the Buddhist path.
Some background into the origins of Buddhism may be helpful here:

Lord Buddha was a saktyavesa-avatara or empowered Jiva who appeared during a time
in India when a fallen class of Brdhmanos was misusing Vedic sacrifice as an excuse to
kill animals. In certain circumstances, an animal was offered in a sacrificial fire
ceremony or homa, although instances during which such were permitted were
isolated and generally not part of recognized sattvic processes of worship. In essence,
such so-called Brdhmanos wished to kill animals for the purposes of meat-eating under
the pretext that such animal-killing was part of "Vedic sacrificial ceremonies." Having
compassion for the animals and wishing to cleanse Bhamta-varsa (India) of offenses
committed against the Vedas, Lord Buddha appeared and taught a philosophy which
denied the existence of a God (therefore discouraging ceremonial offerings). Buddha
also taught that the highest expression of dharma was ahimsa or non-violence. Being
empowered with the sakti of Visnu, Buddhadeva attracted such Brdhmanas and allured
them outside of India into the bordering regions which are now Tibet, Burma,
Cambodia, Laos, Nepal, Thailand and Sri Lanka, The Buddhist Sunyavada philosophy
of "voidism" and denial of a personal God or deity is considered non-Vedic. At that
226 Sn The Spiritual Dimensions of Vedic Astrology

time, those existing outside of India were also considered as mleccha or yavana, or
those existing outside Vedic culture. Thus, Buddhists and Buddhism come under the
karakatva of Rahu, as well as all those whose philosophical foundations are essentially
non-Vedic.

Drig Dasa in Varga Charts

The most important divisional charts to be considered with reference to the lives and
events of the life of spiritualists are the Drekkana (D-3), the Navamsa (D-9), the
Dasamsa (D-10), the Vimsamsa (D-20), the Siddhamsa (D-24), as well as the
Shastiamsa (D-60). With reference to these vargas, the following approaches may be
used to link the Drig dasas to them for specific timings of events:

• Locate the major and sub-period rasis in the birth chart, and find their positions in
the varga chart for the affairs which need to be timed. J udge the results per Drig
dasa in the same way as they would be judged in the Rasi chart.

• Find the lords of the Drig mahadasa (MD) and sub-period, or Antaradasa (AD),
and locate their positions in the relevant divisional chart. Judge the timing of
events relevant to that varga accordingly.

For example, if the periods of spiritual learning are indicated through Drig dasa in the
birth chart, then find (a) the major and sub-period rasis in the Siddhamsa chart, and
judge the results of the dasas accordingly. Or, (b) find the lords of the Drig dasa signs
in the birth chart and the D-24 chart, and judge the results of the dasas accordingly.

Another example: if the period for spiritual initiation (diksa) or consecration into
priesthood is needed, first find the most likely Drig dasas in the birth chart according
to guidelines given before. Then, locate either (a) the MD and AD Drig dasa signs in
the Vimsamsa chart, or (b) the lords of those signs. See these rasis with reference to
yogas, as well as arudha padas and all other pertinent factors for judgment which have
been suggested for Drig dasa in this chapter.

Links and Comparison to Narayana and Vimsamsa Narayana Dasas and Drig dasa

There are significant links between Narayana dasa and Drig dasa in the timing of
events relative to the spiritual experience of the native. Links and comparisons
between these two dasas may be noted as follows:

• Narayana dasa represents the progression of satyam or truth, the seat of the
ascendant, to various points in the life of the native. Narayana dasa, as mentioned
in Chapter One, considers three kinds of progressions based upon the nature of
the lagna as dual (Visnu), moveable (Brahma) and fixed (Siva). Because
everything in existence is a combination of these three primordial deities and the
three material modes (qualities) of goodness, passion and ignorance, or
 Drig Dasa - Principles, Calculation and Interpretation Sri 227

sustenance, creation and destruction respectively, the Xarayana dasa is the most
versatile of rasi dasas.

• Drig dasa, on the other hand, maps the points in time when the drik or "sight" of
the 9th house (blessings and fortune) is bestowed upon the native. Thus the Drig
dasa, due to the fact that it always starts with the 9'h house and moves to the signs
aspected by it, is only concerned with the timing of spiritual events in the life of
the native,

• The link between these two dasas falls in the fact that the 1SI house or lagna is the
starting point for Narayana dasa, whereas the 9th house is the starting point for
Drig dasa. Both are two out of three dhanna trikonas, and thus the infusion of
spirit coming from Bhagavan or the Supreme Truth moves to various points in
time throughout the life of the native and is timed through these dasas. The
difference lies in the fact that Narayana dasa, as a Phalita dasa, times all life events,
whereas Drig dasa specifically times the significant events related to a native's
spirituality.

• With Narayana dasa, the seed of the varga chart in which it operates, is the lord of
the related area of life in the birth chart. In other words, if the Dasamsa Narayana
dasa is needed to determine changes in the native's career, then the lord of the 10,h
house in the birth chart is located in the Dasamsa chart. The Narayana dasa is
then calculated from its sign position in the D-10 chart. Similarly, matters related
to spirituality are found by taking the lord of the S111 house in the birth chart, and
then locating its position in the Vimsamsa chart.

• With Drig dasa, on the other hand, one can simply locate the MD and AD rasis, or
alternatively their lords, in pertinent varga charts in order to time events related to
spirituality.

• Thus, given that these two dasa systems map the movements of the dharma trikona
throughout time, they can be used in tandem to ascertain the points in time when
significant spiritual events occur to the native.

Compression of Dasas

It may be necessary to compress or proportionately reduce a dasa period to a shorter

period of time than the normal paramayus (full longevity) expected for human beings
in kali-yuga (120 years). For instance, for horary or mundane charts, it is often
necessary to compress the period of the dasa to the lifespan of the chart The normal
period of the Drig or other rasis dasas is based on a paramayus of 144 years with
twelve years contributed by each sign. However, Parasara has given the longevity of
the human being in kali-yuga as 120 years and five days. So, for the purposes of
compressing a dasa to a shorter period of time (given a fixed length of the time for the
charts relevance, such as a yearly chart, or any chart whose time of operation is a
228 3> The Spiritual Dimensions of Vedic Astrology

fixed number of years), 120 years can be used as the lifespan of human beings in kuli-
yuga, and thus the dasas can be proportioned accordingly. The equation for doing
this is as follows:

1. Divide the number of dasa years (calculated as if the chart were for the lifespan of
a human being), by the full paramayus possible (120 years), and multiply it by the
paramayus of the chart in question. For example, the inauguration chart for the
President of the US is four years. After calculating the Narayana dasas as usual,
divide the dasa period by 120, and then multiply the result by four. This gives the
length of the compressed Drig (or other) dasa in months for a chart having a
maximum lifespan of four years.
2. A simpler method (thumb rule) is as follows: Multiply the dasa years (as found
from the usual way of calculating Dng dasa) by the full paramayus of the chart;
then, divide by ten. The result is the compressed Drig dasa for the chart in
months,
3. Example: Supposing Mercury is in Virgo in exaltation, then the dasa of Virgo is
twelve years. But if we need to compress this dasa for the chart of the
appointment of a church officer whose term of appointment lasts for four years,
then 12 x 4/10 or 4 = 4.8 months for the dasa of Virgo, or four months and 24
days.
4. If the chart operates for one year, such as the familiar Varshaphal (solar return
chart), or the less familiar (but very powerful) Tithi Pravesh chart, then the same
formula as above may be used in order to compress the dasa accordingly. Note
here that the year for which the Tithi Pravesh charts operate can last either 355
days or 384 days respectively. Thus the exact length of the lunar year must be
determined first, and then the dasa compression can be calculated accordingly

Rasi Dasas - General Guidelines for Judgment

In judging the results of all rasi dasas including Drig dasa, the following may be born
in mind:

A. Various vantage points (lagnas) from which to judge the dasa

• Dasa rasi as lagna: Since the Drig dasa represents a progression of the natal 9*
house to a particular point in life, the Dasa sign may be taken as the lagna for the
chart for the duration of the dasa. Thus, all the planets and their relations to each
other, as well as other natal factors, can be effectively seen from the dasa rasi.
• Another method is to view the mahadasa from the Sun as lagna; the antaradasa
from the Moon as lagna; and the pratyanlara dasa from the natural lagna.
 Drig Dasa - Principles, Calculation and Interpretation 3i 229

Deha and Jiva Rasis

• The dasa sign is called deha which indicates the "body" and thus physical reality of
the native during the dasa. Counting as many signs from the dasa sign as it is
removed from the lagna, we come to the Jiva rasi. Jiva represents "life force" and
thus shows the sign through which animation, life and consciousness emanate
during the dasa.

Importance of the Paka-rasi and Bhoga-rasi

The sign occupied by the lord of the dasa rasi is called the Paka-rasi. Paka means
"ripener" and shows the development or evolution of the dasa. It is an important
vantage point from which to see the chart during the operation of the dasa. The
arudha of the dasa sign is called the Bhoga-rasi. Bhoga means "enjoyment" or "fruit,"
and thus the Bhoga-rasi may show the final outcome of the dasas enjoyed by the
native. Thus the dasa "ripens" in the Paka-rasi, while the "fruits" of the dasa are
enjoyed with the Bhoga-rasi.

• If the Paka-rasi has more planets in it than the dasa rasi, then it may be stronger to
judge the results of the dasa (rather than the dasa rasi itself). In practice, this is
found to be true.
• In essence, the results of the dasa can mostly be seen from the dasa rasi. The
development of the themes of the dasa is further seen through the Paka-rasi; the
final outcome of the dasa may be seen from the Paka-rasi.

Planets in the 7''' from the Dasa Rasi

• If there are more planets in the 7th from the dasa rasi than there are in the dasa rasi
itself, then the results of the dasa are seen from the T"'' sign. This is because a
greater number of planets in the T1*1 form argala (beneficial or otherwise), and thus
they intervene upon the affairs indicated by the dasa rasi.
• Since the 7lh from any sign represents desire, the planets in the 7th from the dasa
sign show the strongest desire of the native during that dasa. In the case of Drig
dasa, this also shows the blessings of God or Visnu. This is because the fulfillment
of that which is strongly desired by the native is blessed and thus comes into
fruition during that Drig dasa.

Relationship of Planets (Natal and Transit) and Signs to the Dasa Rasi

• Dasas that are in kendra or trinal relationships to the lagna or arudha lagna of
the chart bring about significant results (in accordance with the natal
significations of those houses).
• Further, malefics placed in kendra or trinal relation to the dasa sign, or malefics
in the dasa sign bring negative results. Especially, papa-kartari (malefics on both
sides of a sign-house) of the dasa sign brings physical challenges, anxiety, etc.
230 Sj The Spiritual Dimensions of Vedic Astrology

Malefics afflicting the jiva rasi bring dampening of spirits, depression or fears
during the dasa. The opposite of the above is the case where benefics are involved.
• Malefics in the dasa sign or placed relative to it as described above show that
God's blessings come in the fonn of suffering during such dasas. It is during such
dasas that the native starts to redefine the meaning of "blessings," as whether the
experiences are pleasant or painful; the result is the same anyway; the native's
spiritual advancement is accelerated.

Relationship Between Argala and Rasi Drsti of Planets to the Dasa Rasi

• See the aspect or argala of planets as well as special lagnas such as Ghatika lagna
and Hora lagna to the mahadasa rasi or antaradasa. It is often found that a planet
causing unobstructed argala to the dasa rasi also aspects (by rasi drsti) the sub-
period sign and vice versa. The aspect or argala of GL can bring a rise in power
and position, whereas the conjunction or aspect of HL to the dasa rasi can bring
matters pertaining to wealth (for good or bad) to the native. If all three (GL, HL
and lagna or their lords) rasi aspect the dasa sign, then raja-yoga is experienced
during the time of the dasa.
• Argala and-or aspects of the Ista-devatd to the Atmakaraka planet: pay particular
attention to argala formed by the Ista-devatd planet. If the Ista-devatd forms
unobstructed argala to some sign, then it is during the Drig dasa of that sign that
the native's spiritual path from the prior lifetimes is again renewed. In a sense, the
Ista-devatd in such situations "imposes" upon the native and reminds them that
now is the time to begin their spiritual path from where they left off in the prior
lifetime. An example of the Ista-devatd superimposing like this on the life of
someone who has a very strong spiritual destiny is given in the final chapter of this
book,
• Invariably, there are strong mutual rasi drsti existing between the AK and the Ista-
devata planets in the charts of spiritualists. This must be the case, as the path
followed by the native previously, and along which they were guided by the Ista-
devatd, must continue this lifetime. The relationship between the Ista-devatd and
the Atmakaraka (the soul of the native whose chart is being studied) is vital to our
studies of Drig dasa, especially with regard to the times in life which are spiritually
significant for the native.
• First find the Ista-devatd in the Navamsa per rules given in Chapter Two. Then,
see the relationship between it and the Atmakaraka in the Rasi chart in order to
understand the key relations between the two in this lifetime. It is often found, for
example, that (a) there are mutual aspects between the Ista-devatd and the AK
planet; and (b) the Drig dasa containing either, or which is aspected by both,
comes into operation during the most critical periods of life during which spiritual
events occur.
 Drig Dasa - Principles, Calculation and Interpretation 3) 231

Argala of the Dasa Sign to the Arudha Lagna

Significant events can be foretold when the dasa of a sign forming obstructed argala to
the arudha lagna (AL) occurs. If, for example, the AL has Ketu in it, then in the chart
of a priest, this shows that his worldly image is one of an ascetic or holy man. His
ordination into priesthood can happen during Drig dasas of signs forming argala to
the AL. The actual event of ordination or consecration occurs during the antaradasa
(AD) of the AL itself.

Arudha of Houses Relative to the Dasa Rasi

Arudha of houses placed in kendra or trikona from the dasa sign flourish during the
period of the dasa. Similarly, Chara karakas which aspect the dasa sign, or arudha of
houses aspecting or occupying the dasa sign, bring related effects during the period of
the dasa without a doubt

For example, the A3 or Mantrapada is important in timing spiritual initiation. If the

A5 aspects the dasa sign, is in trines to it or is in the 7''1 from dasa sign, then initiation
is likely to take place. Transits of Jupiter, Sun and Ketu relative to the dasa sign must
also be noted, as mentioned before.

If the A10 or Rajya-pada as well as the Ghatika lagna aspect the dasa rasi, then the
dasa should bring an important period for the native's career.

Similarly, if A6 or A8 (Roga and Kashta padas respectively), conjoin or aspect the dasa
rasi, then health problems, injuries, or life-threatening events, as well as controversy
or scandal, could befall the native during the dasa so aspected. If the A10 aspects the
dasa sign, then significant events can occur in the life of the native regarding fame and
position.

Marana Karakas

Planets prove to be troublesome when they are Marana Karakas (danger or death-
inflicting) with reference to a given dasa rasi (or if they apply from the natal lagna).

The following are Marana Karakas: Sun in the 12th; Moon in the 8th; Mars and
Mercury in the 1^; Venus in the 6lh; Jupiter in the 3rd; Saturn in the 1st; and Rahu in
the 9lh. Sub-periods of signs having a marana karaka are surely troublesome, but only
during the dasas in which they qualify as Marana Karakas.
232 3? The Spiritual Dimensions of Vedic Astrology

Badhaka Planets

Badhaka signs, as seen from the dasa rasi, may also cause setbacks during the related
dasas, especially if they are in bad houses from the natal ascendant, or if afflicted.
Badhaka houses are the 11th for cardinal signs; the 911' for fixed signs; and the 7,h for
dual signs. These houses, their lords, as well as planets placed in them, are to be
considered badhaka or "obstructers."

Pisaci Badhaka

A pisaci is a "witch" or discarnate being from a dark dimensional plane. If Ketu and-
or Gulika are in the badhaka sign, then that sign, as well as its lord, are very damaging
to the native's spiritual life, as well as potentially life-threatening. It is said that if the
native neglected to perform funeral rites for an elder in a prior lifetime, then
harassment from such pisdcls is the karma which comes as a result in the current
lifetime. Malefics joining the pisaci badhaka sign or its lord contribute to the angst of
the native in the following ways:

• Mars: through physical attacks, fever or injuries

• Saturn: through depression or sorrow
• Rahu; through poisons and-or subversive or deceptive behavior of others.

Whenever the Drig dasas of such signs become operative, or signs which are strongly
aspected by their lords, then the native should pay special attention to his prayers and
sadhana at such times This way, the effulgence of the sattva-guna, as well as his Ista-
devata, may ward off the potential dangers.

A. Transits and Astakavarga

Benefic and malefic transits to the dasa and sub-period signs significantly influence
the effects of the dasa. Saturn or Rahu especially are damaging to the dasa, while that
of Jupiter is beneficial. If a sub-period indicates an event, then watch for the transit of
the related karaka over that sign in order to time the results accurately.

Note the number of points in the dasa sign, according to SAV Sarva-astakavarga.
Higher numbers (>28) of points indicate stronger and more beneficial results during
the dasa, whereas lower numbers (<28) indicate less beneficial results.

Note which planets have higher or lower points (from one to eight) in the dasa sign,
in their own astakavargas (before reductions). Planets with one or zero points in the
dasa sign, in their own astakavargas, are troublesome to the dasa when their sub-
periods operate, or if they aspect or cause argala to the major or sub-period signs.
Note the astakavarga of the dasa lord. Then, see which signs are strong, weak or
 Drig Dasa - Principles, Calculation and Inierpretation 3r) 233

mediocre as referenced from the dasa sign. Those signs are accordingly, strong,
mediocre or weak when their sub-periods operate.

Chart 6.1; Example calculation: Vaisnava Monk

Let us then take an example chart with which to illustrate some of the above
principles. The first exercise demonstrates the calculation of the Drig dasa. The
timing of important spiritual events in the life of the native which follows shows the
efficacy of this dasa system.
Mar Vw
Rah Mar ■h.i:i
C-
Sat
Ras
Male Monk
■SeptemDer IS, '947 AL
6:23:43(6:00 west)
122 W 25, 37 N 46
Ket Moo Mer Ven -iK
Jup Asc Sur

Asc: 1 Li 28 Sun: 1 Vf 47 fGK) Moon: 21 Li 17 (MK) Mars: 29 Ge 32 fAK.i

Merc: 17 Vi 59(PiK) J jp: - OSc 15 (DK) Ven: 5 Vi 62 (PK) Sat: 24 Cn 43 (BK1
Rahu; 3 Ta 15 |AmK5 Ketu 3 Sc 13 HL: 16 8c 23 GL: 5 Pi 55

Mer AL
Moo Mar

Sat Ket
Ven Jup
Navamsa

Rah Male Monk

Sun Septemoer 13r 1947
8.23.43 (6.00 west)
122 W 25. 37 N 46
Asc
234 3j The Spiritual Dimensions of Vedic Astrology

Mar A&c Moo

Ket AL
Rah Mer
D-20
Mile Monk
September 18, 1947 Sat
8:23:43 (8:00 west)
122 W 25. 37 N 46
Jup Ven Sun

Step One: Calculating the Drig Dasa for Monk's chart

• Three sets of four Drig dasas occur within the life of the native, beginning with the
9th house. Dasas in the first set are those which have rasi drsti onto the sign in the
9 th house. These are followed by four dasas in the second set, whose rasi drsti fall
on the 10'h house, followed by the four dasas which aspect the sign in the 11th
house.

• Libra is the rising sign of this chart, as a result of which the Drig dasas begin with
the sign of Gemini, which is in the 9^ house. Gemini is an odd-footed, dual sign,
the result of which the dasas move in forward zodiacal direction. The order of the
dasas moves to each of the dual signs, as dual signs aspect other dual signs.

• Cancer is in the 10th house of the chart, an even-footed cardinal sign. The order of
the Drig dasas is of those signs which have rasi drsti on Cancer, while the
sequence of dasas would normally he in reverse zodiacal order. Note, however,
that an exception to the rules of determining the sequence of dasas occurs in this
chart particularly, and thus the sequence of the dasas starting from Cancer are in
forward direction instead. This is due to the position of Saturn in the dasa sign of
Cancer. Further notes to this effect are given in the following paragraphs.

• Leo is in the 11th house, another even-footed sign. The Drig dasas thus move in
reverse zodiacal direction, to each respective sign which has rasi drsti onto Leo.

Drig Dasa Calculations; Major (MD) and Sub-Periods (AD)

The following is the order of the major Drig Dasas, according to the above guidelines:
 Drig Dasa - Principles, Calculation and Interpretation 235

1. Gemini
2. Aquarius
3. Taurus
4. Leo
5. Aries
6. Capricorn
7. Libra
8. Virgo
9, Sagittarius
10. Pisces
11. Cancer
12, Scorpio

Dasas: Formulas, Considerations and Exceptions:

• The formula for determining the lengths of dasas is as follows: Count from the
dasa sign to its lord (all inclusively) and subtract one. Count in forward zodiacal
order if the dasa sign is odd-footed, and in reverse order if the sign is even-footed.
The result is the length of the dasa in years. Add one year to the final sum if the
lord is exalted and subtract one year if the lord is debilitated.

• Gemini and Sagittarius are the exaltation-debilitation signs of Rahu respectively,

while Sagittarius and Gemini are respectively the exaltation-debilitation signs for
Ketu.

• In case the lord of the sign is in the sign itself, a full twelve years is assessed as the
length of the dasa.

• Mercury's occupation of the dasa sign is twelve years. In other words, Mercury in
Virgo is considered to be in its own sign, not exaltation, when occupying the dasa
sign.

• No dasa can exceed twelve years, while the dasa of Sagittarius with Jupiter in
Capricorn is zero years. If the dasa is zero years in the first cycle, then it will be
twelve years in the second cycle of the dasa, thus preserving 144 years (12 x 12
years) as the full paramayus of the Drig dasa.

• The stronger lords of Scorpio and Aquarius, i.e., Mars-Ketu and Saturn-Rahu
respectively, must be noted carefully before deciding on the dasa years of those
signs.

• If Saturn is in the dasa sign which begins a set of four Drig dasas, then he causes
the sequence of the dasas to move in forward zodiacal order, regardless of whether
the dasa sign is even-footed or not. Saturn, however, does not alter the direction,
236 35 The Spirimal Dimensions of Vedic Astrology

whether forward or reverse, that must be counted in order to find the lengths of
dasas.

• If Ketu is in the dasa sign which begins a set of four Drig dasas, then he causes a
reversal of what would normally be the sequence or order of the dasas.

• If both Saturn and Ketu are in the sign beginning a set of dasas, then the stronger
one in terms of highest degree determines the sequence of the dasas. Ketu's
degrees, however, are subtracted from thirty (counted from the end of the sign).

First set of Four Dasas:

Sequence of dasas starting from Gemini: Gemini is an odd-footed sign, from which
the dasas move in forward zodiacal order.

Years in Gemini's dasa: Counting forward from Gemini (because Gemini is odd-
footed) to its lord Mercury equals four years. Then, subtracting one equals three
years. Since Mercury is exalted, adding one year to the sum gives four years as the
final tally for Gemini.

Virgo: Mercury occupies its own sign of Virgo, and thus Virgo's dasa is a full twelve
years.

Sagittarius: Counting in forward zodiacal direction (because Sagittarius is odd-footed)

to Jupiter is twelve signs. Subtracting one equals eleven years. Jupiter is neither
exalted nor debilitated, and thus eleven years remains as the length of the Sagittarius
dasa.

Pisces; Pisces is an even-footed sign, and thus the counting goes in reverse zodiacal
order. Counting backward to Jupiter is five years. Subtracting one equals four years,
which is the total years for Pisces' dasa.

2nd set of Four Dasas;

Sequence of dasas starting from Cancer: Since Saturn occupies the sign of Cancer,
the sequence or order of dasas starts from the 10th house/Cancer and moves in
forward zodiacal order. Under normal circumstances, the sequence of dasas moves in
reverse zodiacal order, given that Cancer is an even-footed sign.

Years in Cancer's dasa: Since Cancer is an even-footed sign, the counting of dasa
years goes in reverse zodiacal order to its lord, the Moon. (Saturn does not change the
zodiacal direction in which one must count in order to find the years of the dasa of
Cancer), Counting ten signs to Libra, and subtracting one equals nine years, which is
the sum total of years for Cancer's dasa.
 Drig Dasa - Principles, Calculation and Interpretation 2n 237

Scorpio: Ketu is in the sign of Scorpio, and thus Mars is the stronger lord of that sign
Scorpio is an odd-footed sign, and so counting in forward zodiacal order to Mars
equals eight minus one equals seven years for Scorpio's dasa.

Aquarius: In this chart, Saturn is the stronger lord of Aquarius. Aquarius is even-
footed, and so the counting of dasa years to Saturn proceeds in reverse zodiacal order.
Counting backward from Aquarius to Cancer is eight years, minus one equals seven
years as the number of years of Aquarius' dasa.

Taurus: Since Taurus is an odd-footed sign, the counting of signs intervening

between it and its lord Venus proceed in forward zodiacal order. Counting from
Taurus to Virgo is five minus one equals four years. However, Venus is debilitated,
thus reducing Taurus' dasa by one year. The final total then comes to three years for
Taurus' dasa.

3rd set of Four Dasas:

Sequence of dasas starting from Leo; Given that Leo is even-footed, the sequence of
dasas starting from it, will be in reverse zodiacal order.

Years in Leo's dasa: Since Leo is an even-footed sign, counting backward zodiacally
to the Sun equals twelve minus one equals eleven years. The Sun is neither exalted
nor debilitated, and thus the final tally of years for Leo's dasa remains.

Aries; Aries is an odd-footed sign, while its lord Mars is in Gemini. Counting
forward zodiacally to Mars equals three years minus one equals two years for Aries'
dasa,

Capricorn: Capricorn is an even footed sign, while its lord Saturn is in Cancer.
Counting in backward zodiacal direction to Cancer from Capricorn equals seven
minus one equals six years for Capricorn's dasa.

Libra: Since Libra is odd-footed, the counting of dasa years proceeds in forward
zodiacal direction. Counting from Libra to Virgo where Venus is placed equals twelve
minus one equals eleven years. However, Venus is debilitated, and thus subtracting
one from eleven equals ten years as the final sum of Libra's dasa.

The following table gives the MD Drig dasas, plus dates of operation for the Vaisnavan
monk in Chan 6.1.
238 Sfl The Spirnual Dimensions of Vedic Astrology

Table 6.1: Drig Maha Dasa Calculations for Vaisnava Monk

Drig Dasa: 1st Cycle Length of Dasa Dates of Operation

Gemini 4 years 1947-09-18 to 1951-09-18
Virgo 12 years 1951-09-18 to 1963-09-18
Sagittarius 11 vears 1963-09-18 to 1974-09-18
Pisces 4 vears 1974-09-18 to 1978-09-18
Cancer 9 years 1978-09-18 to 1987-09-18
Scorpio 7 vears 1987-09-18 to 1994-09-18
Aquarius 7 vears 1994-09-18 to 2001-09-18
Taurus 3 years 2001-09-18 to 2004-09-18
Leo 11 vears 2004-09-18 to 2015-09-18
Aries 2 vears 2015-09-18 to 2017-09-18
Capricorn 6 vears 2017-09-18 to 2023-09-18
libra 10 years 2023-09-18 to 2033-09-18

2nd Cycle of Dasas

The maximum length of Drig dasas is twelve years, while the minimum length of
dasas is zero years. By subtracting the lengths of the dasas in the first cycle from
twelve, the lengths of dasas in the 2'"' cycle can be determined. For example, in this
chart, the Taurus dasa is lor three years in the first cycle. Subtracting this from twelve
equals nine years, which is the length of the Taurus dasa in the 2m cycle. Similarly,
the length of Virgo's dasa in the first cycle is twelve years. Subtracting twelve from
twelve equals zero, which is the length of Virgo's dasa in the 2nd cycle. Similarly, the
lengths of all of the dasas in the 2nd cycle may be found by subtracting their years in
the I51 cycle from twelve.

Sub-Periods of Drig Dasa (Antaradasas)

The sub-periods, or antaradasas of each Drig dasa, are one ll1*1 the length of the maha
dasas. Thus, the sub-period length in a dasa of seven years is seven months; or the
lengths of sub-periods in a dasa of three years, is three months. The lengths of sub-
sub periods (Pratyantara dasas or PD) may similarly be determined proportionately.
The rules for determining the beginning sign of the sub-periods, as well as sequence,
were given previously in this chapter. Students can learn the method of sub-period
calculation using the current chart as an example,

Sub-Periods in the Above Chart

Gemini; Gemini is the stronger between itself and its 7,h, as one planet is in Gemini,
whereas none are in Sagittarius. The sub-periods thus begin from the sign of Mercury,
which is Virgo. Virgo is an even sign (In determining the sequence of sub-periods,
odd or even-footed statuses are not considered.) and so the sequence of the successive
 Drig Dasa - Principles, Calculation and Inierpreiauon Sn 239

sub-periods is in reverse zodiacal order. The length of Gemini's dasa is four years, and
thus each sub-period starting from Virgo is four months.

Virgo: Mercury itself is in Virgo, making the sub-period start from Virgo itself. Since
the dasa period is for twelve years, each sub-period is for twelve months, with the
order of dasas moving in reverse zodiacal sequence.

Sagittarius: The 7lh from Sagittarius is stronger, as Gemini has a planet in it, whereas
Sagittarius is empty. The sub-periods shall commence from Mercury's sign, moving in
reverse sequence from Virgo.

Pisces: The 7'h from Pisces, Virgo, has several planets in it, thus making Virgo
stronger. With its lord Mercury in Virgo, the sub-periods begin from that sign, and
move in reverse zodiacal sequence.

Cancer: Cancer has Saturn in it, while Capricorn has no planets in it, making Cancer
the stronger. The sub-periods start from the sign of the Moon and move in forward
zodiacal direction starting from Libra. (Note that if Saturn is in the stronger of 1st and
7'1' from the dasa sign, then the order of sub-periods moves in forward sequence,
regardless of other considerations. The order is reverse its normal sequence if Ketu is
in the stronger of lsl and 7lh from the dasa sign.)

Scorpio; Scorpio is stronger than Taurus, and thus the sub-periods begin from the
sign position of Mars. Mars' being in an odd sign (Gemini) normally causes the sub-
periods to move in a forward zodiacal sequence. However, since Ketu is in the
stronger of the l5t and 7th from the dasa sign, then the order is reversed to backward
zodiacal sequence.

Aquarius: There are no planets in either Aquarius or its 7th, Proceeding to rule
number two for the determination of the strengths of houses, Aquarius is aspected
(rasi drsti) by its lord Saturn, while neither of its lord Jupiter or Mercury aspects Leo.
Aquarius is therefore the stronger. Which of Rahu and Saturn is stronger as the lord
of Aquarius? Saturn receives the rasi drsti of Jupiter, while Rahu receives neither the
aspect of its lord Venus, Jupiter nor Mercury. Saturn is therefore the stronger, causing
the sub-periods to start from the sign of Cancer. The sequence of sub-periods is in
reverse zodiacal order due to the even nature of the sign of Cancer. (Note in this case
that Saturn does not alter the sequence of sub-periods by being in Cancer because he
is not in the stronger of the l5t and 7tl1 from the dasa sign.)

Taurus; The 7th from Taurus is stronger given that Scorpio has two planets in it,
whereas Taurus has only one. The sub-periods start from the sign of Scorpio's lord
Mars, Gemini, yet move in reverse zodiacal sequence (not forward) because Ketu is in
the stronger of l5tand 7:l1 from the dasa sign
240 3? The Spiritual Dimensions of Vedic Astrology

Leo: Between Leo and Aquarius, its 7th, Aquarius is the stronger as determined above.
The sub-periods start from the sign of Saturn, which is Cancer, and move in reverse
zodiacal sequence.

Aries: The 7th from Aries has a planet in it (Moon), whereas Aries itself has no
planets. Thus, the sub-periods start from the sign of Virgo where Venus the lord of
Libra is placed. Virgo is an even sign, making the sub-periods move in reverse
zodiacal sequence.

Capricorn: The 7cl1 from Capricorn is stronger, having one planet in the sign of
Cancer. The sub-periods begin from the sign of Libra where the Moon is placed.
Since Libra is already an odd sign, Saturn's forcing a forward sequence of sub-periods
does not change anything. The sub-periods thus move in forward sequence from
Libra.

Libra: Between Libra and its 7th, Libra is stronger, having one planet in it. As a result,
the sub-periods begin from the sign occupied by Venus, which is Virgo The periods
move in reverse zodiacal sequence due to Virgo being an even sign.

Example Calculation: Sub-Periods in the Cancer Dasa

Taking the dasa of Cancer as an example, note the following dates covering each of
the sub-periods as well as their sequence in Table 6.2.

Table 6.2: Vaisnava Monk- Drig Dasa Sub-periods (Antardasas)

Sub-periods in Lengths of Dates Covering Sub-

Cancer's Drig Sub-Periods Periods in Cancer
Dasa in Cancer
Libra 9 months 1978-09-18 to 1979-06-16
Scorpio 1979-06-16 to 1980-03-15
Sagittarius 1980-03-15 to 1980-12-16
Capricorn 1980-12-16 to 1981-09-18
Aquarius 1981-09-18 to 1982-06-16
Pisces 1982-06-16 to 1983-03-16
Aries 1983-03-16 to 198.3-12-17
Taurus 1983-12-17 to 1984-09-17
Gemini 1984-09-17 to 1985-06-16
Cancer 1985-06-16 to 1986-03-16
Leo 1986-03-16 to 1986-12-17
Virgo 1986-12-17 to 1987-09-18

In the same way, students may practice calculating dasas and sub-periods for this and
other charts. It should become evident thus far, that the calculation of Drig dasa is
not complicated. However, one has to pay close attention to details, especially the
exceptions that apply in certain circumstances, Calculations become easier in
 DrigDasa-Principles, Calculalion and Inlerpretalion 241

accordance with time spent practicing with a number of charts. In order to learn Drig
dasa and other rasi dasas thoroughly, however, students should practice their
calculations by hand, even when computer software programs make such calculations
available.

Pre-Disposition Toward Spirituality

Before making a study of the Drig dasas versus life events of this person, let us briefly
analyze the chart for combinations and other factors showing a pre-disposition toward
spirituality.

Specific Yogas, Atmakaraka and Ista-devata

Laksmi yoga: The lord of the ascendant Venus joins 9th lord Mercury, as well as the
Sun in the ll11' house. This not only causes the native to pursue the path of
spirituality generally throughout the course of a lifetime, but it also confers the
blessings of a powerful dlksa-guru, ultimately leading to moksa. Venus and Mercury
are also respectively the lords of 8th and 12th, and their joining in the 12th house forms
vipant raja-yoga as well. This indicates that the experience of losing all material
possessions, happiness and prospects initially, lead him to surrender his life fully to
his guru and the spiritual path.

Further strengthening the Laksmi sthdnas (5th and 9lh houses) are the strong positions
of yogakaraka Saturn as 5th lord, and 9,h lord in moolatrikona. Strong Raja-yogas
form in the 5lh and 9th houses of the Navamsa, as well as Vimsamsa charts, thus giving
the native a strong leaning toward the pursuit of self-God-realization.

Parivraja-yoga: Parivraja-yoga or yoga for asceticism and detachment, forms in this

chart in two ways, yet such yogas do not apply in full The lord of the Moon sign,
Venus, is aspected by Saturn, yet is aspected by several other planets. The native was
thus able to observe full celibacy (brahmachatya) as long as he was in the Vimsottari
dasa of Saturn, yet he became a grhastha (householder) during the dasa of Mercury.
Also the Moon occupies a Navamsa of Mars and is aspected (in the Navamsa) by
Saturn, another formation of the Parivraja-yoga. Since the yoga does not apply in full,
however, the native did not take sannydsa, the formal order of renunciation.

Sadhu-yoga; The Moon is in the 3'd from the AL in this chart, while Jupiter and Ketu
form the strongest rasi drsti (sign aspects) onto the 6th from the AL. These
combinations constitute Sadhu-yoga, which is meaningful in consideration of the
character orientation of a spiritual aspirant. For material success, the 3rd or 6th from
the AL should be occupied-aspected by malefics, as these give the self-assertion and
aggressiveness to achieve success in worldly terms. A spiritual person, however, due
to his characteristic non-violent and inward orientation, normally has benefics
242 3) The Spiritual Dimensions ofVedic Astrology

influencing such positions. The more significant rationale for these facts is given in
Chapter Four, wherein the meanings of yogas and their significance is described.

Maha-padma-yoga: Mahd-padma-yoga was discussed in Chapter Four. If Jupiter

breaks the Kala-amrta-yoga (all the planets between the Ketu-Rahu axis moving
toward Ketu), then Mahd-padma-yoga forms. The effects of this yoga elevate the
native, in that many of the results of prior karmas arc absolved by the guru. Events
and circumstances occurring to the native happen according to a very fated or
destined plan, the results of which the native has little else to achieve in life other than
divine realization. The yoga comes to full fructification in the 46'h year of life.

Atmakaraka and Ista-devata

Mars is the AK in this chart, vargottama and occupies the 9* house in both the Rasi
and Navamsa charts. This puts the native in a position to study the Vedas, and
otherwise seriously pursue the path of dharma. The AK:s occupation of the 12lh
house-Pisces in the Vimsamsa chart, while Jupiter occupies the 9'h house in
moolatrikona, further confirms that service to the guru, study of the Vcdos and living
in the sacred environment of temples, enables him to gain ground toward the goal of
moksa in the current lifetime.

In Navamsa, AK Mars is in Gemini, which is thus the Karakamsa lagna. The 12* from
KL is Taurus, which is without planets, and thus Venus, Laksmi-devi, is the Ista-
devata. Venus' joining another Vaisnava planet Saturn (who is in strength as a
yogakaraka occupying the 5th house in moolatrikona), indicates that that service to
Visnu - or in other words, the dharma of Vaisnavism - has been followed in the
lifetimes prior to the current one,

Argala of the Ista-devata

In the case of a spiritual aspirant, the Ista-devata invariably causes argala

(intervention) to the Atmakaraka planet. This means that the deity who the native
served-worshipped-meditated on in prior lifetimes, guides the native to continue such
sadhana in the current lifetime. The Ista-devata thus superimposes on the life of the
native.

In the Rasi chart, Venus' position in the 4th from AK Mars forms unobstructed argala,
showing that the in-dwelling Supreme Spirit (who manifests Himself to the native in
the form of the Ista-devata) wishes to take charge of the native's spiritual life. In later
sections, we see how the Drig dasa operative at the time of key spiritual events was
strongly influenced by both the Atmakaraka and the Ista-devata.

It is significant that the 9th lord Mercury, as well as Sun, both important karakas for
the diksa-guru, join Venus to form unobstructed argala to AK Mars. The Vedic
scriptures teach that for a sincere spiritual seeker, God manifests himself internally as
 Drig Dasa - Principles, Calculation and Interpretation 3n 243

the Ptiramaima (all-pervasive, localized Supersoul), as well as externally as the self-

realized gunt. In astrological terms, these are respectively the Ista-devata and the Q01
lord and karaka Sun.

There are many details that can be found from this chart regarding a pre-disposition
toward spirituality. Students can study this and other charts to see how the principles
underlying the spiritual components of a chart apply.

Interpretations of Dasas Respective to Significant Spiritual Events

The native of this chart has devoted most of his adult years to the serious pursuit of
spiritual advancement. The events and dates during which they occurred are listed
below. They are but a few of the most significant in his life, The Drig dasas and sub-
periods corresponding to each of these events are poignant examples of how the
blessings of the 9th house came to the native at the destined times in life. The
following table lists the events and their dates of occurrence, as well as the Drig dasa
operative at those times. A brief analysis of each event versus operative Drig dasas
follows in Table 6.3.

Table 6.3; Life Events and Drig Dasa/Antaradasa for Vaisnava Monk

Event Date Drig dasa: MD/AD

I Met His guru and joined his January 10, 1970 SagittariuVPisces
ashram
2 Received Hari Namadiksa (T1 June 16, 1970 Sagittarius/Aquarius
initiation)
3. Received Brahmana Diksa (2nd 1 March 12, 1971 Sagittarius/Capricorn
initiaiion)
4. First pilgrimage to India, Sri March 20, 1975 Pisces/Leo
Vrndavana Dhama i
3. Helped his guru open a May 20, 1975 j Pisces/Cancer
temple in Vrndavana
6. Became head pujari (priest) in April 5, 1981 Cancer/ Capricorn
Seattle temple
7. Begansludyingjyotish and October 1, 1987 Scorpio/Gemini
giving readings
8. Encountered negative politics December 1, 1988 to Scorpio/Aries
within temple leadership May 15, 1989
hierarchy
9 Lcit his guru's ashram to May 29, 1989 Scorpio/Aries
practice Jyotish full time
10, Started leaching classes in February 15, 1994 Scorpio/Cancer
Jyotish
11 Met his Jyotish guru, Sri June 13, 1999 Aquarius/Scorpio
SanjayRalh, on Internet
1 2. Received Brihaspati Gayatri September, 2000 Aquarius/Virgo
mantra ftomjyotish guru
13. Began writing this book on October 13, 2002 TauruVAquarius
Spirituality in jvotisa
244 35 The Spiritual Dimensions of Vedic Astrology

Events and Corresponding Drig Dasas

The following is a brief study of which Drig dasas were in operation at the time of the
most significant and transforming spiritual events that took place in the native's
lifetime. Table 6,3 above serves as a quick reference for the following events and Dng
dasas:

Event #1: Met guru and joined guru's ashram; January 10, 1970; Drig Dasa; Sg/Pi

The Sagittarius dasa was extremely significant in consideration of the spiritual events
of the native's life. AK Mars is in the 7'h from Sagittarius, a fact which shows that the
strongest desire felt at this time was to find the meaning of life, and the soul of
existence, AK Mars, plus Ista-devata Venus, 9th lord Mercury and the Sun all aspect
Sagittarius as well as the sub-period sign Pisces, The Paka sign for both the major and
sub-period signs hasjupiter and Ketu in it, while further aspected by 5th lord Saturn.
He first started chanting the Hare Krsna Maha-mantra and then began studying the
sacred writings of Bhagavad-gita. Jupiter rules the Is' and the 4lh from the dasa lagna
and is positioned in the 12th therefrom with Ketu. This shows that he moved into the
ashram of his guru, which was a temple.

Event #2; Received Hari Nama Diksa Cpreliminary spiritual initiation) June 16,
1970; Drig Dasa; Sg/Aq

Dasa sign Sagittarius has the A5 or Mantra-pada in it and thus spiritual initiation
occurs in this dasa. In fact, two spiritual initiations occurred before the dasa was over
in September, 1974. The sub-period sign for the 1st initiation was the 5th house,
which concerns sadhana and the recitation of mantra. Argala or intervention to this
sign occurs with Sun/Venus/Mercury in the 8Ih from Aquarius (all indicative of the
guru's influence), while Ketu and Jupiter form argala in the 4'h from Aquarius (Note
that due to Ketu's position in Scorpio, his argala is measured in reversed zodiacal
order along with his associate Jupiter,)

Event #3: Received Brahmana diksa (Gayatri mantra initiation) March 12, 1971,
Drig Dasa: Sg/Cp

Since the dasa rasi Sagittarius has the A5, a second and final initiation occurred during
the sub-period of Capricorn, This is because there is a direct link between the Paka
rasi Scorpio and both the sub-period sign and its lord Saturn. Jupiter and Ketu are the
"ripeners" (due to occupying the Paka rasi) or in other words, they bring the full fruit
of spiritual initiation into manifestation. They do so during the sub-period sign that
they aspect, as well as its lord.
 Drig Dasa - Principles, Calculation and Interpretation Sfi 245

Event # 4: First pilgrimage to India, Sri Vrndavana dhama, March 20, 1975, Drig
Dasa: Pi/Le

Pisces, the dasa sign, is jala-tatt\a (watery nature) and suggests a joumey across the
oceans to a holy place, This is because the lord of the dasa rasi falls in the 9'h house
there from, and conjoins Ketu in another watery sign Scorpio. The dasa rasi itself
receives rasi drsti from the lord of the 12th, as well as arudha lagna lord Sun. It is
important to note here (and this point can be made with reference to the events of
initiations as well) that significant events occur either during the dasa or sub-period of
the arudha lagna or the one that is aspected by it or its lord. Thus a joumey across the
ocean to a sacred place becomes all the more significant when the lord of the arudha
lagna (Sun, also ruling the eastern hemisphere) aspects the dasa rasi sign. The sub-
period sign Leo is directly the arudha lagna, thus confirming these principles
Further, the aspect of the Moon to the sub-period sign Leo is significant, in that the
holy place that was visited was Vrndavana dhama, the abode of Lord Sri Krsna,

Event #5: Helped guru open temple in Vrndavana, India May 20, 1975, Drig Dasa:
Pi/Cn

The Sun, as well as 9th and ll'11 lord Mercury and/stu-devata Venus, all aspect the dasa
rasi. This shows that participation in temple worship, as well as temple activities in
general, proceeded throughout the dasa of Pisces. The experience of opening and
helping to establish a new temple is seen during the sub-period sign of Cancer,
Cancer is the 10th house, wherein T111 lord yogakaraka Saturn is placed. The dispositor
is the Moon who occupies the sign of Libra, The fact that Libra is the A4 indicates
that a very beautiful and ornate temple was opened by his guru for the worship of
Pad ha-Krsna, while the native contributed to the management and organizational
affairs of the new temple. Jupiter rules A5, while he and Ketu aspect 5th lord Saturn
occupying the sub-period sign. The guru asked the native to organize and conduct 24
hour sankirtan (congregational chanting) during this dasa/bhukti period.

Event #6: Became head pujari (priest) in his guru's temple in Seattle, WA, April 5.
1981, Drig Dasa; Cn/Cp

He assumed the honor, yet grave responsibility, of being the head priest at the Radha-
Krsna temple of his guru in Seattle, WA. The major Drig dasa at this time was directly
the 10,h house (Cancer), wherein yogakaraka BK Saturn is placed. Both Cn and Cp
have the aspect of Jupiter and Ketu, while in Navamsa, exalted Jupiter and Ketu joins
the dasa sign in the 10'1' house. Also in Navamsa, the Paka of the sub-period sign,
Aquarius, has raja-yoga involving lagna lord and Jsta-devata Venus and yogakaraka
Saturn. These emphasize sadhana, specifically in the form of hhakli-yoga or devotional
service to Radha-Krsna. In the Rasi chart, the atgala of Rahu from the 8lh house to the
sign of Cancer (which inclined the native to want to work independently and not have
to assume commitment and responsibility) is obstructed by the three planets in the
12th house. This suggests that the gum's order as well as desire of the Ista-devata
246 Sn The Spiritual Dimensions of Vedic Astrology

became too powerful for the native to pursue any kind of independent path even
though he was inclined to do so.

Event #7: Began studyingjyotish; Oct. 1, 1987: Drig Dasa: Sc/Ge

The study of Jyotish became a very strong desire during the dasa of Scorpio, as the
Jupiter-Ketu combination directly occupies this sign. The argala of 11lh lord Sun, 8Ih
lord Venus and 9'K lord Mercury to the sign of Scorpio reinforced this desire. The Paka
sign is also the sub-period sign (Gemini), wherein the Atmakaraka Mars is placed.
Whatever is indicated for the dasa period can happen during the sub-period of (a) the
Paka of the dasa sign; (b) the sub-period which aspects the dasa sign; or (c) the sub-
period whose sign and occupants form unobstructed argala onto the dasa sign. In this
case, the sub-period si^n also has argala on the major period sign in addition to being
its Paka. Further, 11' lord Sun and 9th lord Mercury, who have argala on Scorpio,
both aspect the sub-period sign as well. The ability of the dasa or sub-period signs to
deliver the expected result becomes all the more powerful if the AK planet is involved.

Event #8: Encountered negative politics among the ranks of temple leaders:
December 1, 1988 to May 15, 1989: Drig Dasa: Sc/Ar

The potential for negative political experiences disturbing the mind of the native can
be seen throughout the Scorpio dasa. This is because the Paka rasi for Scorpio is
Gemini, wherein there is also a powerful Bandana-yoga. This is (•rmed when malefics
of equal strength form on either side of the dasa or sub-period sign In this case,
Saturn and Rahu form Papa-kartari-yoga on either side of Gemini, indicating that
some level of negative karma was sure to be experienced by the native during the
dasas so associated. Given that Mars takes the influence of both the dasa and sub-
period signs to the 9th house/Gemini where the yoga forms, the sub-period sign of
Aries delivered the effects in a most painful way. Further, Aries has unobstructed
argala of both Saturn and Rahu, while Paka sign Gemini has Saturn and Rahu on
either side. These facts are strong testimony to the fact that the Drig dasa influenced
by powerful malefics bring God's blessings in the form of suffering and the purging of
prior inauspicious karmas.

Event #9: Left guru's ashram to practice Jyotish full time: May 29, 1989; Drig Dasa;
Sc/Ar

The negative political experience mentioned above was impetus to the native's leaving
the ashram of his guru to pursue his spiritual life independently. At this time, the
argala of Rahu is complete and unobstructed, unlike the Cancer dasa, wherein Rahu's
argala was obstructed by strong planets indicative of the guru. From the sub-period
sign Aries, the 4th lord goes to the 7th Libra, which happens to be A4. The relocation
thus indicated takes on a higher meaning than ordinary relocation, and especially so,
in that A4 also falls in the 12th from Jupiter and dasa rasi Scorpio, This shows that the
 Drig Dasa - Principles, Calculation and Interpretation dn 247

move indicated involved the native leaving the temple environment so well-guarded
by his guru.

Event #10: Started leaching classes in Jyotish, Feb. 13, 1994: Drig Dasa: Sc/Cn

It is important to note, that the entire dasa of Scorpio brought the destiny of first
learning and then practicing and teaching Jyotish to the native. It was mentioned
previously that dasas influenced by the Sun bring the influence of the diksa-guni,
whereas dasas influenced strongly by Jupiter bring the teachings of the sihsd-guni.
Siksd in this native's lifetime implies Jyotish. as Jupiter joins Ketu. The natal pre-
disposition to be a Jyotishi is seen through the yoga forming between lagna and 8lh
lord Venus, 11th lord Sun, 911' lord Mercury and AK Mars. In this dasa/bhukti period,
all of the fixed signs (important for learning or leaching Jyotish) are involved: Scorpio
is the dasa sign; lord of the Aquarius 5'h house for teaching, Saturn, occupies the sub-
period sign; while, 8th and 11 lords Venus and Sun have argala on Scorpio.

Event#ll; Met his Jyotish guru, Sri Sanjay Rath: June, 13, 1999; Drig Dasa; Aq/Sc

The themes surrounding panapara houses as well as 8th and ll'h lords bein^
significant for the study of Jyotish are all poignant here. Panapara houses I"6, 5Ih, 8'
and lllh are all important for the study of Jyotish. Study itself is a function of the 4lh
house, whereas study of Jyotish or allied Vedangas is a function of the 5th house. The
argala of Ketu to the dasa rasi Aquarius, as well as mutual aspects between dasa sign
Aquarius and Saturn (situated in Cancer, the Paka of the sub-period sign) indicate
that the native would meet a Jyotish guru of extraordinary learning and brilliance
during this Drig dasa and sub-period.

Event #12; Received Brihaspali Gayatri mantra from his Jyolisa guru; Sept., 2000:
Drig Dasa; AqA'i

Virgo's sub-period should bring another mantra initiation, as fth and 12'h lord Mercury
aspect the A5 from this sign. The blessings of the Ista-devata were especially
forthcoming also, as indicated by the aspect of Venus to A5 from the sub-period sign
of Virgo. Given that Mercury is exalted, the mantra would be of a very significant
spiritual vibration or purity, and indeed it was, as the Brihaspali Gayatri is a verse
directly culled from the Rg Veda in propitiation of Deva-guru Brihaspali (Jupiter).

Event #13: Embarked on the writing of this book: Oct. 14, 2002: Drig Dasa: Ta/Aq

Expression or articulation is a function of the 3rd house astrologicaliy Bringing one's

words into higher manifestation in the form of writing and publishing a book is a
function of the A3, which happens to be the sign of Libra in this chart. Since Libra,
the lsl house, is also the A10 or Rajya-pada, any Drig dasas of, or aspected by Libra in
this chart, would be very important for the areas of the native's career related to
writing and publishing. Note that Taurus and Aquarius, the dasa and sub-period
248 <J> The Spiritual Bimensions of Vedic Astrology

signs are both aspected br A3 in this chart. If the arudha of a particular house happens
to be strong and reinforced by strong planets, and if it dominates the dasa and sub-
period signs, then the meaning of that arudha comes into full manifestation at that
time in the native's life. In this case, A3, and its significance in the matter of writing
and publishing, dominate the time period fully.

It is further significant in this regard, that dasa sign Taurus is occupied by the AmK
Rahu and is aspected by the 10th sign-house (Cancer) as well as its lord Moon.
Mutual rasi drsti between the 10th lord and the AmK form Raja-sambandha-yoga for
advancement in the prospects of career, which in this case, occurs through writing
and publishing a book on Jyotish. The 10th house and its lord aspect the sub-period
sign Aquarius as well.

In the following Chapter Seven, a detailed discussion of the lives of saints and other
very advanced ascetics, gums and spiritual personalities is presented with reference to
Drig dasa. Students can practice with these as well as any other similar charts in order
to see how beautifully the Drig dasa illustrates the times of illumination and spiritual
brilliance in the lives of such rare souls.

; OM TAT SAT ::
 3^ ^

CHAPTER SEVEN

mystics, STIGMATISTS AND SAINTS

^hatmasya tattvarh nihitam guhayam

fncihajano yena gatah sa panthdh

"The conclusive truth of religious principles is hidden within the heart of an

unadulterated, self-realized person. Consequently, as the sdstras (scriptures) enjoin,
one should accept whatever progressive path the mahdjanas (great souls) advocate.
\4ahdhhdraici Vana-pdrva 313.11

The Stigmata Phenomenon

The following chart illustrations serve as sketches, not only of the horoscopic
attributes of very advanced spiritualists, but also as examples of the efficacy of Drig
dasa to time events in the lives of such persons. The first two of these illustrations
include a general category of mystics called "stigmatists," namely those who "bore the
wounds of Christ." The stigmata afflict the hands and feet with bleeding, as well as
eyes in one case, of those very faithful to Jesus Christ, This is a type of tapasya or
austerity in which the spiritualists assume the pain of Jesus Christ as a type of
devotional service on behalf Master. The occurrence of the stigmata, however,
is not something that someone can self-inflict It is taken to be a miracle or a direct
result of divine intervention in the life of the native. Later in this section, the charts of
some other mystic saints are shown. Many of these saints were involved in specific
miracles meant to invoke faith in the anci hearts of the common people. All of
these examples show the power of Drig dasa to time events of spiritual significance in
the lives of human beings destined to tread the path of God-realization.
250 3^ The Spiritual Dimensions ofVedic Astrology

Chart 7.1: Saint Padre Pio: Capuchin Monk, Stigmatic, Priest and Saint
Mar Mer Ven Sat
Sun Moo

AL
Ket
Rasi
Padre Pio Mnd
May 23, 1SS7 Ran
16.10:00 {G;5D east)
14 E 51, 41 N 12
kJupj 1
Asc

Asc: 7 Li 19 Sun: 11 Ta 4-? (0iK) Moon: 13 Ge 48 JMKi Mars; 4 Ta 30 <DK)

Merc; 9 T& 23 iPKj Jup (R) 4 Li 64 (QK) Ven: 21Ge39(BK) Sat: 27 Ge IS (AmK)
Rahu; 0 Le 38 (AKj Ketu: 0 Aq 36 HL; 1 Ta57 GL: 17 Li 55

Ven Rah
Mer Sun Sat

Ma'-
Moo
Mavamsa
Padre Pio
HL May 25 1687
16:10:00 (DiSOeast)
14 E 51, 41 N 12
AL
ASC (Jup) Ket

AL (Juo)
Moo Mer Sun
/en
Sat (Jup) U.H_
Mar Sun
D-20 \ p"
"X 5 ^ ^ \
Padre Pio ^11'L\ ■-
May 25 1887 Asc / Sat
16:10:00 (0:50 east)
14 E 51, 41 N 12 R*h _ Mar !
Ket Ket: in is
Rah Ven

Saint Padre Pio was an Italian healer, Capuchin monk and stigmatic. He was a special,
unique case, as he was the first priest "marked by God" in two thousand years. Nuns,
 Mystics, Stigmatists and Sainls 3? 251

monks- and even laypersons have experienced the stigmata but never an ordained
priest. His stigmata phenomena was witnessed and reported by tens of thousands of
people-.- His miracles numbered in the thousands. In the tradition of stigmatics, he had
the graces of bi-location (being seen in more than one place simultaneously); distant
vision; knowledge of the past, present and future life of the faithful; reading of souls;
and healing. He suffered continually with the wounds on his hands and feet, and it
was witnessed that on occasion, while saying the Mass, he levitated. While in the state
of mystical ecstasy, he appeared to be catatonic, though at times he was heard
conversing with unseen angels. Known as a great healer, he was visited by multitudes.

Significant Facts

The following is noted for an analysis of life events of Padre Pio and their timings with
regard to Drig Dasa:

• Born into a poor family, Saint Padre Pio joined the Capuchins, an austere order of
Franciscan monks. After eight years, he was ordained into the priesthood in 1910,
and conscripted in 1916. Shortly after being assigned to a parish, he fell gravely
ill, and thus doctors thought he was destined to die. His Father Superior sent him
to the monastery at San Giovanni Rotondo. After arriving there, he recovered
suddenly.

• His stigmata phenomena were reported by many, yet strangely, the Catholic
Church was very uncomfortable with these miracles. He was put under constant
supervision to check for self mutilation.

• Thus, the Catholic Church had him removed from public contact and confined to
a monastery. Public outrage arose among the faithful who viewed the Padre as
their priest, nearly resulting in a revolution in the Catholic Church during his
times.

• He received the stigmata twice. The first occurrence was in September of 1910. He
prayed that they would be removed. They disappeared, but reappeared on
September 20, 1918. After that his hands bled every week when he performed the
Mass.

• From June 8, 1931 until early 1933, the Pope ordered Padre Pio to desist from all
activities except the celebration of the Mass, which was to be in private. He was,
in effect, put into solitary confinement.

• Padre Pio was canonized as a saint by the Pope John Paul II on June 16, 2002, He
is the only priest in history to have received the stigmata. He bled from the hands
and feet, but the wounds always smelled sweet. Historically, nuns, monks and
even lay people have experienced the stigmata, but never an ordained priest.
252 SS The Spiritual Dimensions of Vedic Astrology

Initial Observations:

• The Atmakaraka in this chart is Rahu. As discussed previously, Rahu's status as

the Atmakaraka is notable in the charts of very advanced spiritualists. Rahu's
strength in the Rasi chart, as well as Navamsa give further suggestion to the levels
the soul has advanced in the matter of purification and elevation of consciousness.
In Navamsa, Rahu is in the dharma trikona, that is the 3th house, wherein he is
joined by exalted 9lh lord Sun and aspected by Lagnamsa lord Jupiter from the 12th
house. Apart from the role in this lifetime as a priest, these combinations give
strong evidence as to his attainment of a very high destination in the future
lifetime.

• In the Rasi chart, Dhamw-devcita Jupiter (lord of 9th from Karakamsa lagna and
lord of Navamsa lagna) is placed near the ascendant within two degrees. This
enables the soul to engage in the work of spreading divine consciousness as a
priest.

• A great raja-yoga and Dharma-kannadhipad-yoga is formed in the 9th house,

consisting of lagna lord Venus, 10th lord Moon and 4lh and 5lh lord and
Amatyakaraka (AmK) Saturn. The Pahvartana-voga between Venus and 9lh lord
Mercury also forms Laksmi-yoga. These are powerful combinations indicating the
great levels of spiritual advancement achieved by the native and his willingness to
serve humanity accordingly.

• Another raja-yoga is formed by the combination of Mars, Mercury and Sun in the
8th house (mysticism and yogic empowerment) and all of these are in the 10th
from AK Rahu.

• Ketu in the 5th, while Saturn and Venus are in the 9lh, is a classic Tapasvi-yoga or
combination for asceticism and celibacy.

• It is especially noteworthy too, that Ketu is placed in the arudha lagna in both the
Rasi and Navamsa charts, while his rasi drsti falls onto the arudha lagna in the
Vimsamsa chart. These facts reinforce his image as a priest of a very high order
and that he was always supported as such by his parishioners.

• Finally, note that the lagna and Jupiter occupy a naksatra of Atmakaraka Rahu
(Swati) with Rahu well-placed in Rasi, Navamsa and Vimsamsa charts (lllh, 5lh
and 5th houses respectively). These are strong positions for the Atmakaraka,
suggesting that his spiritual position was very sound in consideration of the
purpose of incarnation.
 Mystics, Stigmatists and Saints 3i 253

• The arudha lagna is Aquarius where Ketu is placed and aspected by Dharma-devata
Jupiter, Certainly the public perception about him is consistent with the truth
regarding his spiritual position. That is, there was no disparity between his
internal alignment with divinity and how he was seen within the purview of
worldly opinion.

Navamsa (D-9) Chart:

• In Navamsa, the lord of the 12Ih from Karakamsa lagna Jupiter is in the 12th from
Lagnamsa, while his drsti falls on the 12th from KL Further, the 9,h lord of the
Rasi chart (Mercury) falls in the 12lh from KL. Apart from moksa, Bhratrikaraka
Venus (which can indicate guru or whoever the priest was who ordained him into
priesthood), exalted Sun and AK Rahu, all join in the Karakamsa lagna.
Positioned in the 7111 from the arudha lagna, these are powerful indicators of
priesthood, and are also affirming factors to show the possibility of his attainment
of sainthood by canonization by the Roman Catholic Church.

Vimsamsa (D-20) Chart:

• Dhanna-dn'ata and 5lh lord Jupiter is exalted in the 12,h, along with D-20 lagna
lord Sun. This is certainly raja-yoga for moksa or at the very least, ascension to
satya-loka (brahma-Ioka) in the next incarnation.

• This combination is further strengthened by the position of 12th lord Moon in

exaltation also in the 10,h house, and having rasi drsti with 10th lord Venus. We
are reminded here that the Moon is also the 10th lord of the Rasi chart, and has
strong connections to the 10th house of the D-20 chart. This shows his
compassion as well as popularity among the masses who benefited greatly by his
magnanimous and miraculous work as a mystic healer.

• Further to the above combinations, it is highly significant that the Ista-devala

Mercury is in the arudha lagna of the D-20 chart, and subject to Shubha-kartari-
yoga of two exalted planets, Jupiter and Moon. Mercury is Sri Visnu in the Vedic
scriptures, Who is also the Deity identified as "God the Father" in the Christian
traditions. As discussed in Chapter Two, the Moon is associated with Mother
Mary in Catholic traditions, whereas Jupiter's connection is to Jesus Christ.

In Vimsamsa (D-20), the following raja-yogas occur:

• 7°' lord Saturn with yogakaraka, 4th and 9,h lord Mars. The mutual rasi drsti
between these and the Sun-Jupiter yoga in the 12lh give very strong indications
that this individuals karma enables him to become freed from the cycles of
repeated births and deaths.
254 3> The Spiritual Dimensions of Vedic Astrology

• AK Rahu in the 5lh, and 9th lord Mars in the 7th, form mja-yoga also. The exact
definition of this yoga is that the AK and 9lh lord fall in the lagna, S1*1 or 7lh.

• Raja-sambandha-yoga forms when there are mutual aspects between the

Amatyakaraka (AmK) and the 10lh lord, In the D-20 chart, AmK Saturn and 10lh
lord Venus form such a combination, This and the above three indicate that the
individual's dharma is in accordance with the path of a priest and renunciate, and
that he renounces the fruits of his work, offering them to Vishnu (God). The
inclination to renounce the fruits of work and to work as obligated according to
the order of priesthood is the true definition of sannyasa or renunciation according
to the Bhagavad-gUd.1

• Finally, Parijata-yoga (an auspicious yoga giving results akin to raja yoga) is
formed when the dispositor of the dispositor of the lord of the lagna is positioned
in exaltation, moolatrikona or own sign, Venus, the final dispositor here,
completes the yoga by occupying his moolatrikona sign of Libra, Parijata-yoga is
highly auspicious in the matter of conferring blessings upon the native.

Drig Dasas

The following is the schedule of Drig dasas for the lifetime of Saint Padre Pio. Only
the sub-periods of significant events are listed, thus giving students the opportunity to
practice their calculations manually, A study of only a few of the most significant life
events is given. The timings of such events by way of Drig dasa are poignant in each
case

Table 7.1; Drig Maha Dasas: Saint Padre Pio

Maha dasa Duration Maha dasa Duration

Gemi ni 1887-05-25 - 1898-05-25 Libra 1944-05-26-1952-05-26
Virgo 1898-05-25 - 1902-05-26 Gemini 1952-05-26- 1953-05-26
Sagittarius 1902-05-26- 1912-05-26 Virgo 1953-05-26- 1961-05-26
Pisces 1912-05-26- 1917-05-26 Sagittarius 1961-05-26-1963-05-27
Cancer 1917-05-26- 1918-05-26 Pisces 1963-05-27- 1970-05-26
Taurus • 1918-05-26- 1919-05-26 Cancer 1970-05-26- 1981-05-26
Aquarius 1919-05-26- 1927-05-26 Taurus 1981-05-26- 1992-05-26
Scorpio 1927-05-26 - 1933-05-06 Aquarius 1992-05-26- 1996-05-27
Leo j 1933-05-26- 1936-05-26 Scorpio 1996-05-26-2002-05-26
Aries 1936-05-06- 1937-05-26 Leo 2002-06-26-2011-05-27
Capricorn 1937-05-26- 1944-05-26

1
Bhagavad-Gua 6.1: "One who is unattached to the fruits of his work, and who works as he is
obligated, is in the renounced order of life, and he is the true mystic: not he who lights no fire, and
performs no work."
 Mystics, Stigmatists and Saints 3^ 255

Table 7.2: Events and Associated Drig Dasas: Saint Padre Pio

Event Date Drig dasa: M D/AD

1. Ordained into priesthood March, 1910 Sagi ttari u s/Aquari us
2. Stigmata first appeared September 20, 1918 Taurus/Virgo
3. Vatican condemned JuneS, 1923 Aquarius/Scorpio
stigmata phenomenon
4. Death and disappearance September 23, 1968 Pisces/Cancer
of stigmata
5. Posthumous beatification May 2. 1999 Scorpio/Scorpio
by church
6. Canonization into June 16, 2002 l.eo/Taurus
sainthood

Event # 1; Ordination into Priesthood-Drig Dasa: Sagittarius/Aquarius

• Maha dasa sign Sagittarius comes under aspects from planets in 9th house forming
rija-yoga.

• Paka of the dasa sign is Libra, which is A5.

• Sub-period sign Aquarius is directly the 5rh house, while its Paka joins the 9lh
house.

Importance of Argala

As mentioned previously, the possibilities of the native's attainment of priesthood are

seen with Kent in Aquarius, the arudha lagna, and the aspect of Jupiter and A5 on
Aquarius. While the 5lh house represents the internal devotion of a native, the
formalities of priesthood or other spiritual positions are found if the 5lh house which
also happens to be the arudha lagna. The A5 thus is involved with dasa periods during
which formal spiritual initiations occur. According to principles given in Chapter Six,
the MD Drig dasa which either rasi aspects or forms unobstructed argala to the
arudha lagna, indicates the timing of significant events in the spiritual life of the
native. In this case, the MD Drig dasa sign Sagittarius forms unobstructed argala to
the AD sign Aquarius, which contains Ketu and the arudha lagna.

• It is also significant to note in this connection that the key raja-yoga of this chart,
the Moon-Venus-Saturn combination in the 9'h house, forms unobstructed argala
to both the MD and AD signs, Sagittarius and Aquarius respectively.
256 3? The Spiritual Dimensions of Vedic Astrology

Event #2; First Appearance of the Stigmata; Drig Dasa: Taurus/Virgo

Stigmata are the apparent bleeding wounds on the hands and feet, presumably
representative of the wounds of Jesus Christ. In horoscopic symbolisms, this involves
the 12lh (feet) and (hands) houses and their lords, as well as A8 or Mrtyupada (or
its lord) as well as A6 or Shasta pada (or its lord). Naturally, occurrences of a mystical
or miraculous nature involve the 12lh house also (hidden or secret phenomena), as
well as the 8th house (mysticism and the occult).

Rudra-yoga and the Stigmata

Rudra-yoga is dangerous so far as longevity and physical ailments are concerned, yet
as is seen, can be beneficial in other ways in the life of the native. With reference to
the stigmata phenomenon, Rudra-yoga is significant, as the planets involved in the
combination do, in their own right, represent the flow of blood, due either to injury or
other causes. According to Maharshi Jaimini, Rudra-yoga occurs when the following
apply in a chart.

• The Moon is in conjunction or mutual aspect with Venus or Mars; or,

• If Moon, Venus and Mars conjoin or are mutually aspecting (by rasi drsti)

• In the matter of the stigmata, Rudra-yoga should be conjoined or aspected by, or

in mutual trines or kendras to Ketu. Ketu's addition to that which normally
represents the flow of blood, adds the mystical or miraculous quality of bleeding,
as in the case of the stigmata. So, when analyzing the charts for this phenomenon,
the Rudra-yoga in combination with Ketu is found to be highly significant.

• Individually, the Moon represents blood astrologically; Venus rules the skin; and
wounds are a function of Mars.

• So, in Saint Padre Pio's chart, Venus and Moon conjoin in the 9lh house and form
Rudra-yoga, while Ketu's position in trine from them suggest a predisposition
towards the stigmata, the miracle bleeding phenomenon.

Further notes on the above are as follows:

• The Paka of the dasa sign Taurus is in Cancer, which is the A8. Cancer also
aspects Taurus, which carries the lord of the sub-period sign as well.

• Also noteworthy is that 3rd lord (hands) and 6,h lord (affliction) Jupiter, in the
lagna, are aspected by all of Mars, Mercury and Sun from the 8lh house. The 8'h
house Taurus is also the A6 and receives rasi drsti of A8 Cancer.
 Myslics, Stigmatisls and Salnls 3> 257

• Mercury, as karaka for the hands, comes under Papa-kartari-yoga of malefics Sun
and Mars, while Rahu and Ketu form Bandana-yoga. Bandana-yoga is significant
here, as the native had the stigmata for the remainder of his life even though
initially he desired not to have it. (See Chapter Five for details on these yogas.)

• The combination is all the more significant, as it falls in the 10th from AK Rahu, as
well as in A10 or Rajya-pada. This indicates a particular level of public awareness
of the stigmata which made the priest stand out as the first priest ever to manifest
the miraculous bleeding.

• Finally, the 12th house, which represents the feet, and which is also the sub-period
sign, is in the S'11 from the arudha lagna. The 8l11 from AL is highly significant
where the manifestation of miracles or mystic siddhis is concerned. In this case
too, the lord of the li'11 Mercury joins the 8* house from lagna.

Event #3; Condemnation of Stigmata Phenomenon by the Vatican: Drig Dasa;

Aquarius/Scorpio

The significant yoga for this condemnation by the Catholic Church is the Parivartana
(exchange) between the 9^ and 8,h lords, The dasa rasi Aquarius includes arudha
lagna, thus indicating some kind of public or social perception regarding the priest.
How the perception became suspicious in the eyes of some, while glorious in the eyes
of others can be understood as follows:

• A8 aspects the MD rasi as well as the AD sign Scorpio. Whenever events of a

particularly challenging nature occur within the context of Drig dasa, the A8 or
Mrtyupada is usually involved. In such instances, A8 forms argala to either the
dasa or sub-period sign, or aspects either of them. In this case, the rasi drsti of A8
falls on both Aquarius and Scorpio.

• In the eyes of his parishioners, however, Ketu in the AL and dasa sign of Aquarius,
receiving the aspect of Jupiter, indicated that he was seen as a special emissary of
God, and that the stigmata was evidence of it. Further, the spectacular Venus-
Moon-Saturn raja-yoga forms shubha-argala to both of the major and sub-period
signs.

• It is also noteworthy that from Scorpio, the yogas in Taurus and Gemini, exchange
as lords of 7th and 8lh

• Note the Bandana-yoga of Rahu and Ketu to the AD sign Scorpio, as well as its
Paka rasi, Taurus. The priest was locked in confinement so that his popularity as a
stigmatic and healer could be silenced by the church.
258 The SpiriLual Dimensions ol Vedic Astrology

• Finally, the Mercury-Mars-Sun yoga in the 8,h house, which forms the crux of
influences responsible for the stigmata, form unobstructed argala to both the
major and sub-periods signs, Aquarius and Scorpio respectively.

Vimsamsa (D-20)

The lords of both dasa and sub-period signs, Saturn and Mars respectively, give
important clues as to how the Drig dasa applies in the varga charts. Note their
significance in the Vimsamsa chart with respect to the priest's harassment,
confinement and judgment by the church hierarchy:

• Mars rules the 9lh house of the D-20 and joins Saturn in the 7,h house. Natural
malefics in strength aspect the ascendant fgraha drsti) and its lord the Sun (rasi
drsti), and indicate the levels of intolerance and violence perpetrated aj^inst Saint
Padre Pio

• If the lord of the lagna joins the lord of the 8lh in the 12lh house, and further if they
are aspected by the lord of the 7lh in strength, then Bandana-yoga is in effect, a
combination for imprisonment. The harsh nature of the treatment being leveled at
the priest is indicated by the strength of malefics Saturn and Mars, who rule the
dasa and sub-period signs.

Event # 4: Death and Disappearance of Stigmata: Drig Dasa: Pisces/Cancer

Normally, death occurs during the dasas of either the V* or 8lh from the arudha lagna,
as well as from the A7, whichever is stronger. In the case of advanced spiritualists,
death can also occur during the same dasas, except from the Atmakaraka planet
instead. Note the following points with regard to Saint Padre Pio's death:

• The dasa sign Pisces is in the 8lh from AK Rahu, while its lord Jupiter is in the 3"1
from Rahu. This shows that for the purposes of timing death in the charts of
spiritually advanced persons, Drig dasa may even be considered an Ayur dasa,
although it is not customarily used for the purpose of timing death.

• The sub-period sign of Cancer is in the 12,h from Rahu, indicating that the 12,h
from the Atmakaraka also may take the life of the native.

• Further, the presence of Jupiter in the 3rd from AK indicates not only the
circumstances of death, as well as the native's consciousness at that critical
moment, but also that he was promoted to the brahma-loka planet following this
incarnation.
 Mystics, Stigmatists and Saints 3p 259

Navamsa and Vimsamsa Charts

The priest's passing and the possibilities of elevation to a highly auspicious destination
after death can be seen even more dramatically in the D-9 and D-20 charts.

• In D-9, dasa sign Pisces happens to be in the 4'J' house, a moksa sthana, while the
4111 is also in the 12 '' from Karakamsa lagna (KL). Sub-period sign Cancer
occupies another moksa-sthana, the 8'h, which also falls in the 4lh from Karakamsa
lagna.

• Lord of the dasa sign, Jupiter, occupies 12lh from Navamsa lagna, which equals the
8th from Karakamsa. From that position, he aspects all the moksa houses from the
lagna as well as KL. Thus Jupiter, operating through the dasa of Pisces, has total
control over the next birth of the native following death. Since Jupiter rules the
heavenly saiya-loka planetary system, one can be confident that this was the
destination of Saint Padre Pio after his passing.

• In the Vimsamsa chart, dasa lord Jupiter is exalted in the 12th house, while sub-
period lord Moon is exalted in the lO"1 house. The former's position in the 12'h,
and the latter's rasi drsti onto the 12th, all but confirm the above conclusions
regarding the priest's next life.

• It is further significant in the D-20, that the sub-period sign Cancer is directly the
12''' house, receiving the above completely beneficial influences. Jupiter joins the
Sun in the 12t'1 house also, who happens to rule the D-20 lagna.

• Finally, both dasa and sub-period signs respectively fall in moksa-sthanas from the
Atmakaraka Rahu, in the 411 and S1'1 respectively.

Event ft 5: Posthumous Beatification by Roman Catholic Church: Drig Dasa:

Scorpio/Scorpio

Beatification is a formal review by the Roman Catholic Church regarding some

significant qualification of a priest or other member. It is like an award or
recognition, although canonization into sainthood occurs only after three verifiable
occurrences of miracles are attributed to the individual. If a significant public
recognition due to any spiritual attribute is to occur, it happens in Drig dasas which
strongly influence arudha lagna (or which are influenced by the AL), Note the
following regarding Saint Padre Pio's beatification:

• Both major and sub-period signs are Scorpio, a sign which in and of itself does not
appear to be significant. However, the Paka of that sign is Taurus, a sign which is
highly significant. Taurus contains the AIO or Rajya-pada as well as 9',' lord
Mercury.
260 2$ The Spiritual Dimensions of Vedic Astrology

• Further, the A8 (Cancer) has full rasi drsti on to Scorpio and its Paka sign Taurus.
While mysticism is a function of the 8lh house, the A8 shows the recognition of
mystical achievements by a broader base of humanity.

• Finally, Taurus and all of these influences, form unobstructed argala to the
arudha lagna Aquarius and Ketu. These facts underscore the importance of Drig
dasas which (a) have some relation to the arudha lagna; (b) how argala is very
important in the matter of timing events; and (c) that other arudhas, such as the
A10 (for fame) and A8 (for miracles and mystic siddhis) also play an important
role in the timing of related events.

Event # 6; Posthumous Canonization into Sainthood: Drig Dasa; Leo/Taurus

In continuation of the above points, the following may be noted with regard to the
event of the priest's posthumous attainment of sainthood by the Roman Catholic
Church:

• The dasa rasi has the AK Rahu in it, while receiving shubha-argala from raja-yoga
planets in the 9lh house.

• Both MD rasi as well as AD rasis are aspected by Jupiter.

• Sub-period sign Taurus has sambandha (mutual relationship) with dasa sign Leo,
as it has Sun placed in it. Both major period and sub period signs are aspected by
Libra, which is not only the lagna, but Ghatika lagna as well (GL is significant for
fame and recognition.) Further, A10 or Rajya-pada is placed there as well.

• Planets in sub-period sign Taurus form unobstructed shubha-argala on AL

Aquarius.

Navamsa and Vimsamsa Charts

The over-riding point to remember here is that fame, recognition and influence are
functions of A10. The timing of their manifestation occurs during dasa periods which
connect A10 with the arudha lagna sspecially. With regard to the D-9 and D-20
charts, the following points maybe noted:

• In Navamsa, the arudha lagna is Libra and it also has Ketu in it. For canonization,
dasa sign Leo, as well as sub-period sign Taurus are both mutually aspecting
arudha lagna and Ketu.

• Further, the A10 in Navamsa is the sign Gemini. Flere again, argala is key and
significant. Gemini forms unobstructed argala to both the dasa sign Leo and
 Mystics, Stigmaiists and Saints 3i 261

sub-period sign Taurus. Similarly, its ruler Mercury also forms unobstructed
argala to Leo and Taurus. The intervention of signs and planets cannot be
overlooked in the matter of correctly timing events with Drig dasa or other rasi
dasas.

Vimsamsa (D-20)

• In the Vimsamsa chart, dasa sign Leo is the D-20 lagna directly, while its lord Sun
joins A10 lord Jupiter. Their dispositor Moon is exalted in the sign of Taurus, the
sub-period sign. Apart from these facts, the simple positioning of major and sub-
period signs in the 1st and 10th houses of the D-20 chart, while 3rd lords and
dispositors come under the influence of exalted Jupiter, are powerful indicators of
the period during which great fame occurs.

• Finally, with A10 lord Jupiter joining sub-period lord Sun in the 12"' house, the
fame that is expected, came after the native's death. In fact, exalted Jupiter in the
]2'h of either the Navamsa or Vimsamsa assures that the native's fame continues
long after his demise.

Other Confirming Points Regarding Posthumous Dasas: Over-lapping Narayana

Dasas

The theory that dasas can operate posthumously is a matter of controversy. While the
efficacy of dasas being operational after the death of an individual is not discussed in
detail in classical literature, some scholars opine that a new chart should be erected
after a full term of 144 years. 144 years is the full paramayus of Drig and other rasi
dasas, and thus theoretically, a native's karma could not prevail after that period of
time. Anyway, good evidence of the operation of posthumous dasas is plentiful in the
current research with Drig dasa. In the D-20 Narayana dasa tor Saint Padre Pio, the
canonization on June 16, 2002 is even more poignant, and serves to convince some
skeptical minds about the possibilities of posthumous dasas.

Narayana Dasa of the Vimsamsa chart

The over-lapping Vimsamsa Narayana dasa operating at the time of canonization was
Cancer/Taurus. Looking at the D-20 chart, we can see the obvious correspondence
between the dasa and the event: The arudha lagna Gemini has both exalted 5th lord
Jupiter and lagna lord Sun in the 2ntl, with 12th lord Moon exalted in the 12th from it,
forming a powerful Shubha-kartari-yoga as mentioned before. The AL shows the
perception of the man through the eyes of the world. The dasa rasi has Jupiter-Sun in
it (forming a very strong raja-yoga in the 12th house, which is the house of the after
life); while the sub-period sign Taurus has exalted ]2lh lord Moon in it. Note that
Jupiter, occupying the dasa rasi, is also the exalted lord of A10 The fact that both the
MD rasi and the AD rasi form a powerful Shubha kartari-yoga on the arudha lagna
262 Sn The Spiritual Dimensions of Vedic Astrology

indicates certainly that the D-20 Narayana dasas operate poignantly in the lives of
saints, even after their death, what then to speak during the course of their lifetimes.

Chart 7.2; Therese Neumann: Ascetic, Catholic Nun and Stigmatist

Therese Neumann was a reputed stigmatic and ascetic nun of the Catholic tradition.
In the aftermath of a serious accident in 1918, recurring illnesses left her partially
blind, deaf, paralyzed and seeing visions of the Passion of Jesus Christ, She reportedly
lived without food from 4/29/1923 until her death on 9/18/1962. Doctors,
ecclesiastics and civil authorities examined her stringently, and even put her in
quarantine for fifteen days, 7/14 to 7/28/1927, because medical authorities said that a
human being could not live more than eleven days without eating or drinking.
During those days, she took three communion hosts each day, washed down with
only a small amount of water. She entered the confinement weighing 110 lbs, and left
weighing 100 lbs., which was a miracle in its own right. Like all the stigmatic mystics,
she was attacked principally by church theologians and declared a fraud, although
those who were able to be near her, left transfixed and with their faith deepened.

She had the stigmata on her hands, feet and left side, while documented photographs
reveal that the blood of the stigmata also flowed from her eyes.2 She additionally was
afflicted with nine crown-of-thorns wounds (signifying the crown-of thorns worn by
Jesus Christ on the day of his crucifixion), as well as scourge marks, all permanently
impressed on her body until her death. She also had the gift of bi-location, appearing
to people while she was physically confined to her bed. Of particular note in her case,
was that she received the stigmata on the exact date of the beatification of Saint
Therese of Lisieux (the "Little Flower"), who was her guide, birth-name patron saint
and role model. In addition, the accident which precipitated her health problems
occurred in 1918 (which was the same year Saint Padre Pio received the sacred
stigmata as well).

For astrological study Therese Neumann's chart is an excellent illustration of the

occurrence of miraculous healings, the stigmata phenomenon and their timings
through Drig dasas.

2
Evidence is shown in the book They Bore the Wounds of Christ, page 232, by Michael Freze, S.F.O.
(1989) Our Sunday Visitor Publishing Division.
 Mystics, Stigmatists and Saints 3> 263
Ven
Sun Mer firlll I W on
nit. ijLJ

Ras AL
W BT
Tnerese Neumam
April 9 1896
CM 5:00 (1 00 east)
12i&15, 50 tCT Sun K-
(Sat)
■l-f
I
Asc 2CSC23 Sun. CWDi 41 (AmKI Moon: 24 Li 40 (BKl Mars:
Merc: 15Ar52|PK| Jup (R): 1l*iU1i;GKl
Ketu
Ven: 9Ar}0|DKl Sat (R): 1fcScJ6(0iK|
Raliu GCpl-Hit 0 Cn 11 HI.: 1411)04 GL: 12 ABSC

(Jup)
Sun Mar Moo Von ?t.n i^ati
■u- ■■52 -St
l-jjf
Asc Ket
Nsvemsa
Therese Neumann
Rah April 9, 1898 Mer
0:15:00 (1:00 east)
12 E 15, 50 N 1 ■V. 4S
AL r.
(Sat)
r n-

Initial Observations

Initial analyses ol Therese Neumann's chart reveal that the native underwent a
considerable level of pain due to the physical afflictions that she endured in her
lifetime. Retrograde Saturn, as the lord of the 22nd drekkana, rises in the sign of
Scorpio and forms Parivartana-yoga with lagna lord Mars, The 22nd drekkana is
equivalent to the 8th house of the Drekkana chart. Planets placed in that sign-house,
plus its lord, can be very malefic in the matter of afflicting physical injuries, up to
death, upon the native. The fact that the native could potentially become well-known
as a result of such physical afflictions can be seen by way of lagna lord Mars'
occupation of the arudha lagna, which is joined by the A8 or Mrtyu-pada. The mutual
aspects of 9,h lord Moon, AL and A8, indicate the spiritual nature of these afflictions,
as well as her ability to endure them. If A8 is involved with the lagna lord and the
arudha lagna, then it is safe to conclude that her afflictions were the result of a
264 2n The Spiritual Dimensions of Vedic Astrology

particular kind of siddhi or miracle due to mystic perfections. Such phenomena also
made her famous.

Parivraja-yoga

The combined influences of Saturn and Mars on the lord of the Moon sign Venus (by
rasi drsti) constitute a yoga for asceticism, Parivraja-yoga. The yoga applies in the
\avamsa also, wherein Venus is also lord of the Moon sign, coming under the direct
aspect of Saturn. The fewer interspersing influences there are from other planets
(malefics or benefic), the more fully the yoga applies. Ideally, Saturn alone aspects the
shubha-pati (Moon-sign lord), although Mars' influence, in addition, gives greater
incentives to the native to observe the vows of celibacy.

• Saturn placed on the ascendant and the kendras having predominantly malefic
influences, the native was destined for a very Spartan lifestyle of severe austerities,
with very little in the way of material comforts - what then to speak of sense
pleasures?

Intervention from the Ista-devata

In Chapter Two, specific directives were given so far as what planets as Ista-devata,
represent which deities for specific religious paths. For Christians, the possibilities
were given as follows:

• Jupiter, as Jesus Christ, in the role of saint, guru and healer;

• Saturn, as Jesus Christ, who underwent suffering in order to purge the sins of the
world;

• Mars, as Jesus Christ, who rebelled against the religious dogmas of his day; and,

• Sun, as surrogate father Joseph, and Moon or Venus, as Virgin and Holy Mother
Mary.

More frequently than not, any of the above are the Ista-devata in charts of Christians
and Catholics. Whatever planet uniquely represents the Ista-devata shows the mode
of identification of the deityjesus in the mind and heart of the native.

In Therese Neumann's chart, the Ista-devata is Saturn who afflicts the ascendant and
the ascendant lord of this chart, and thus she bore the wounds of Jesus as a form of
worship or tapasya. The Atmakaraka is Rahu, which in and of itself, attests to the
high degree of advancement in consciousness attained by the native. The mutual rasi
drsti between the AK and Ista-devata is unique in the follows ways:
 Mystics, Stigmalisis and Saints 3? 265

• The AK and PK form Rdja-sambandha-yoga, giving results equivalent to raja-yoga,

giving fame and great achievements. This is similar to a mutual exchange between
the lords of the Is' and 5l1' houses, or mutual aspect between them.

• If the Ista-devata either has unobstructed argala onto the Atmakaraka, or if they are
mutually aspecting, then the deity from the prior lifetimes again superimposes His
will on the native. This is so that the native can again engage in His service in
order to further spiritual advancement towards enlightenment.

Combinations for Paralysis and its Cure by a Miracle

In this chart the kendras from the lagna are mostly dominated by occupation and
aspects from natural malefics. This includes Mars and Saturn who both aspect the
10lh house, while Rahu's rasi drsti falls on that house as well. These are clear and
present combinations for paralysis. The fact, that Moon, Venus and Mercury also
have rasi drsti onto the I0lh houses, there is good reason to believe that the native
could be cured of this affliction as well. The role of these benefics as agents of
"miracle cures" may be more specifically understood as follows:

• From Chandra lagna, Mercury is the lord of the Q1*1, Venus is the lord of the I51,
while Moon is the lord of the 10l1 Thus they form raja-yoga, while at the same
time they form Vipatit-raja-yoga from the ascendant. Vipartt implies that
following in the wake of some disaster or "reversal," something else of much
greater fortune and value results. So, since these benefics, especially 9'h lord Moon
(from lagna), and 9th lord Mercury (from Chandra lagna) aspect the lO'*1 house
(spine and back) by rasi drsti/rom the 6th house, a cure was more than possible.

• Further, the Moon in this chart is Guru-devata, while Mercury is the Palana-devata.
The guru or deity associated with Mother Mary was behind the miraculous cures,
while Mercury (who represents God or Visnu), was preserving or maintaining the
life and health of the native. Intervening effects of benefics with relevance to
specific devatas show the determination on the part of the divine to carry out some
mission through the life of the native.

Combinations for Blindness and Its Cure

Karakas for the right and left eyes in the charts of females are the Moon and Sun,
while the 2nd and 12lh houses and their lords are relegated to the right and left eyes
respectively. In this chart, the lord of the 12lh house (Venus) comes under the rasi
drsti of Mars and Saturn, while the 12lh itself comes under rasi drsti from Mars As
was mentioned previously, rasi drsti indicates a pre-determined condition that, for the
most part, is the result of some prior life katmas. Graha drsti of benefics Venus, Moon
and Mercury on the 12lh house and its lord, indicate the will or desire of specific
devatas to enact a cure for the native. Thus the strong position of malefics to injure
266 CP The Spiritual Dimensions of Vedic Astrology

the part of the body indicated by the 12th house is circumvented by even stronger
influences of benefics, thus bringing about a cure ultimately.

Secondly, and very importantly, the mutual aspects of the arudha lagna plus A8 on the
12lh, the Moon and Venus, indicate that the intervention of divine will was
extraordinary. This is something that is not found in average cases. In this regard, it
is important to bear in mind the meaning of arudha, that is, "the risen" or "mount" or
in other words, the higher manifestations of the potential of some astrological house.
The arudha lagna, therefore, brings the native's trials and cures, to the broader
awareness of the public. With the A8 involved, it also brings the event of mysticism,
siddhis or a type of miracle to the greater awareness of the public.

Gum-sapa-yoga (Brahma-sapa-yoga): The guru or Brahmana's curse; If two out of

Saturn, Rahu and Mars (or all three), aspect Jupiter by graha drsti, then one receives
a curse from the guru, hrahmana or spiritual personality from the prior lifetimes. The
complexities of feumius from the past lives related to the Guru-sdpa are difficult to
ferret out in astrological analysis. Suffice it to say, either the guru or spiritual
preceptor, or someone of a very high spiritual power, would have internalized sorrow,
shock or anger due to the native's behavior in the prior lifetimes. It is hard to imagine
that a spiritually advanced soul could not rise above such emotions. Still, Guru-sapa
and its effects are very challenging for the native in whose charts the yoga applies. In
this regard, note the following points:

• Rahu and Mars have graha drsti onto Jupiter, and thus the Guru-sdpa yoga applies
in full. Since Jupiter rules the 2nd house, these malefic influences afflict the right
eye, thus completing affliction to both eyes causing blindness. This is indeed a
painful repercussion of the Guru-sdpa.

• In the same way that Moon, Venus and Mercury aspect the 12th house indicating
cure of blindness in the left eye, Moon, Venus and Mercury additionally form
unobstructed argala onto both Jupiter and the 2nd house, thus again providing
divine intervention for a cure, except this time for blindness in the right eye.

The Stigmata

For the stigmata to occur there should be obvious afflictions to the 12lh house (feet),
and the 3^ house (hands), as well as to the karaka for both hands and feet, Mercury.
As was indicated in the chart previously analyzed, Rudra-yoga is found to play a key
role in the lives of those afflicted with the stigmata, particularly when Ketu is
involved. In order for the stigmata phenomenon to arise out of ordinary afflictions to
these factors, the A8 and the arudha lagna, are sure to be involved. This was shown in
the chart of Saint Padre Pio and it applies in this case also in the following ways:

• The 12lh house is afflicted by Mars by way of rasi drsti, while the itself is
subjected to the Bandana-yoga of Rahu and Ketu.
 Mystics, Stigmatists and Saints 267

• 12th lord Venus, as well as Mercury, receives rasi drsti from Mars and Saturn.

• The 3rd house is occupied by AK Rahu, and receives rasi drsti from Saturn, while
unobstructed argala from Mars and Saturn occurs to the 3rd house as well.

• The 3rd lord Saturn, apart from mutual aspects with Rahu, is also in Parivartana-
yoga with Mars, Thus, through multiple afflictions, and involvement with the AL
and A8, the potential for the stigmata phenomena applies in full.

Rudra-yoga and Ketu

In this chart, the powerful Rudra-yoga not only contributed to Therese Neumann's
various physical afflictions (blindness and paralysis), but they also played a major role
in her receipt of the stigmata as well. Note, that the mutual rasi drsti between Moon
and Mars form one kind of Rudra-yoga, while the mutual graha drsti between the
Moon and Venus form the other variety. The connection between all three: Venus,
Moon and Mars, which occurs in this chart, cause Rudra-yoga to apply in full. With
Ketu in kendras to Moon and Venus, forming rasi drsti to Mars, the mystical or
miraculous quality of the bleeding is clearly indicated in the horoscope.

Alleviation through Other Benefic Yogas

Three very important benefic yogas contribute to the possibilities that the native may
not only receive cures to afflictions, but also how one may rise in life in terms of
notoriety and reputation as a saint and-or mystic. These are as follows:

• Parijata-yoga: As mentioned in Chapter Four, the Parijata is reminiscent of the

Kalpadmma tree found in svarga-loka or in some sacred places of pilgrimage on
this earthly plane. Since the Parijata is a really a kalpa-vrksa or "wish-fulfilling
tree," natives having this yoga achieve fulfillment of their desires and their purpose
for incarnation, without a doubt. The yoga also confers blessings and protection.
If the Navamsa dispositor of the lord of the ascendant is in his own or exaltation
sign, then Parijata-yoga applies, and it does so in this case verbatim.

• Vasumati-yoga: If a greater number of benefics join the upachaya houses, then

Vasutnad-yoga applies. This offers steady advancement and improvements in life
and the possibilities of overcoming whatever obstacles confront the native. Venus
and Mercury's position in the 6' house while Jupiter occupies the 11th enable
Vasumati-yoga to apply in full in this chart.

• Hari-yoga: If benefics join the 2nd, 12th or 8th f rom the lord of the 2'ld house, the
person is said to be blessed by Lord Hari (another name of SrT Visnu). Lord Hari
removes all the obstacles on the path of the devotee, and thus the Hari-yoga is
268 S? The Spiritual ■intensions of Vedic Astrology

highly auspicious when found in the chart of the spiritual aspirant. In this case,
Jupiter is the 2nd lord, the Moon is in the 2nd therefrom, while Venus and Mercury
are in the 8,h, thus causing Hari-yoga

Additional points regarding the quintessential spirituality shown in this chart are
belter illustrated by way of specific events as according to Drig dasa.

Table 7.3: Drig dasas (Maha-dasas) for Therese Neumann

Maha dasa Duration Maha Dasa Duration

Cancer 1898-04-09 - 1907-04-09 ~ Capricorn 1939-04-09-1939-04-10
Taurus 1907-04-09 - 1918-04-09 Libra 1939-04-09-1947-04-10
Aquarius 1918-04-10 - 1921-04-09 Virgo 1947-04-09- 1952-04-09
Scorpio 1921-04-09 - 1924-04-09 Gemini 1952-04-09 - 1962-04-09
Leo 1924-04-09- 1929-04-09 Pisces i 1962-04-09-1968-04-09
Aries 1929-04-09 - 1939-04-10

Dates of Significant Events and their Drig Dasas for Therese Neumann

The following table lists the most significant events and their dates, as well as
associated major Drig dasas (MD), sub-periods (AD) and transits:

Table 7.4: Life Events and Drig dasas for Therese Neumann

Event Date Drig dasa: MD/AD ' Transits

1. Serious accident March 10, 1918 Taurus'Cancer ]u in Cn, Ra in Sg. Sa in Cn
2. Blind, paralysis March 17. 1919 Taurus/I .eo Ju in Ge, Ra in Sc. Sa in Cn
3 Cure of blindness April 29, 1923 Tauius/Sagiltarius Ju in I i, Ra in 1 e, Sa in Vi
4 Cure of paralysis May 17, 1925 leo/Vtrgo Ju in Sg, Sa in Lt, Mo in Pi
5 Received stigmata February, 1926 Leo/Cancer Ju in Sc. Ke in Cp, Sa in Sc
6. Death Sept, 18. 1962 Pisces/Virgo Ju in Aq, Ke in Cp, Sa in Cp

Event #1 from Table 7.4 above; Serious accident; Drig Dasa: Taurus/Cancer

A series of very painful events ensued after Therese Neumann sought to extinguish a
fire that broke out at the farm where she lived and worked as a child. After sustaining
a back injury at first, she later became paralyzed as a result of falling down a flight of
stairs. Blindness then followed, for reasons which are more supernatural than
rational. The Drig dasa shows the blessings of God, and thus these and other injuries
which came later, may be seen as inadvertent divine gifts in their own right. Note the
following points:

• Taurus Is directly the 7dl, a maraka house for Scorpio rising charts. Taurus
receives the aspects of three dangerous tnalelics: Rahu, Mars and Saturn, while the
rast drsti of Saturn and Mars fall on its lord Venus, which is in the 6,h house
(illness and injuries).
 Mystics, Stigmatists and Saints St 269

• Sub-period sign Cancer is the Badhaka rasi for this chart, and it is occupied by
Ketu. Although Ketu is benefic so far as matters relating to elevation and ultimate
moksa are concerned, it also causes injuries such as broken bones and-or severe
burns on the physical plane. Further, Cancer receives rasi drsti of both Mars and
Saturn.

• So far as physical affliction is concerned, it is significant that Cancer falls in the 6th
from the arudha lagna, and receives the rasi drsti from it as well.

• Saturn was transiting the sign of Cancer at the time of the injury, from where his
aspect fell on the b'11 house and MD lord Venus. However, since Jupiter was also
transiting the sign of Cancer, his presence indicated the supervision of this event
by some divine forces that protected the life of the native. Jupiter's natal aspect on
the sign of Taurus indicates a predisposition toward divine protection from birth.
Still, Saturn's effect on the Badhaka rasi, as well as lord of the 2"d and 7,h, generates
a dangerous set of forces that had very damaging physical effects on the native.

• Finally, the mutual rasi drsti of dasa rasi lord Venus, as well as sub-period lord
Moon with the AL and A8, indicate the supernatural forces behind the event.
This also indicates that her condition became a spiritual phenomenon in the eyes
of the public, who eventually saw her as a saint or emissary of Jesus Christ.

Event #2: Blindness and Paralysis: Drig Dasa: Taurus/Leo

Here again, both MD as well as AD signs come under the aspect of the same dangerous
malefics, Saturn, Mars and Rahu. The Sun, ruling Leo, is the most important karaka
for the eyes and vision, and shows the relationship of this sub-period sign and the
event of blindness. There are hints in this chart, however, that the experience of
blindness were not be a life-long affliction. Note as follows:

• Paka of the sub-period sign, the rasi of the Sun's placement, has only the aspect of
Jupiter on it with no intervention of malefics at all. This is significant, as the
terrible affliction to the AD sign itself caused blindness. Yet, if the lord of the sign
has only the aspect of Jupiter, then there is reason to believe that divine
intervention might cure the blindness as well,

• The Sun's position in the sign of Pisces is further reinforcing, as this sets up a
strong sambandha, between Sun and Jupiter. Further, Jupiter's dispositor Mercury
also comes under only the benefic influences of Moon and Venus.

• Transit Jupiter at the time of the incident was in Gemini, From here, he aspects
the two most important houses for the eyes, 12th and the 2Ild, while his natal rasi
drsti falls on the 2nd house as well.
270 3n The Spiritual Ditnensions of Vedic Astrology

These facts enable students to understand Drig dasa, which actually brought forth a
full and complete cure of her blindness, as follows:

Event #3: Cure of Blindness: Drig Dasa: Taurus/Sagittarius

The full blessings of Jupiter, as hinted at above, were unleashed in full regalia during
the Sagittarius sub-period.

• Sagittarius is the 2nd house and receives natal rasi drsti of both Sun and Jupiter,
both functional benefics and luminaries for this horoscope. There are no malefic
aspects whatsoever, although Rahu and Saturn form Papa-kartari-yoga on the sign
Sagittarius.

• Rahu and Saturn have a secret role in this chart, however, in that they are
respectively the Atmakaraka and the Ista-devata. Let us assume therefore, that the
affliction of blindness itself was some sort of blessing meant to bring the native to
a level of full and unadulterated devotion to her masters. This level of
consciousness of God is indeed rare in this world, especially in the kali-yuga.

• At the time of this event, transit Jupiter was in the sign of Libra, which is directly
the 12th house. So both eyes and general blindness itself, are protected with natal
Jupiter influence on Sagittarius (the 2nd house and AD sign), while transit Jupiter
is in the 12,h house.

Event #4 from Table 7,4 above: Cure of paralysis; Drig Dasa; Leo/Virgo

The native's paralysis resulted from a serious back injury. The 10th house represents
the spinal column, while Sun and the sign Leo represent the skeletal system in
general. Here, Leo is directly in the 10lh house and is aspected again by all of Saturn,
Mars and Rahu (by rasi drsti), thus predisposing the native to serious back injury.
Intervening benefic aspects of Moon, Venus and Mercury on Leo suggest divine
intervention and a cure for the affliction. The possibilities of when the cure may
occur come as a result of the Paka rasi and its position in the chart. Note as follows:

• The Paka of the dasa sign Leo is in Pisces, which again comes only under the
aspect of Jupiter in this chart.

• The sub-period sign, or AD, is Virgo, who is occupied by Jupiter. Again, from its
position in Virgo, Jupiter aspects the Sun as well as the 10th from the Sun
(indicating the back from another vantage point). Jupiter's rasi drsti also falls on
the 10lh from Virgo.
 Mystics, Stigmatists and Saints 3) 271

• Transit Jupiter at the time, was in the sign of Sagittarius. From this position, he
aspected the 10'1' house from the ascendant, as well as the Sun and the 10th house
from Virgo by rasi drsti. Because only the dual signs were involved, both as a
result of the natal AD sign of Virgo operating and transit Jupiter moving in
Sagittarius, there were absolutely no malefic influences on the sub-period sign or
its lord at the time of the cure.

• Finally, Virgo is in the S'11 from the arudha lagna, another fact which suggests the
mystical or miraculous tenure of this event.

Event #5: Received stigmata: Drig Dasa; Leo/Cancer

The affliction of the stigmata is taken to be a great honor to those who reserve life for
exclusive devotion to Jesus Christ. It may be said that the terrible physical afflictions
leading up to this event and their subsequent cure were a type of examination to
assess the resiliency of the soul with such devotion. Key points regarding the
surreptitious flow of blood and its timings as seen through Drig dasa are as follows:

• As mentioned above, Rudra-yoga ties the Moon, Mars and Venus together, and
with Ketu, Rudra manifests in the form of the divine bleeding phenomenon. Note
that the Drig dasa MD/AD Leo/Cancer joins all the participants together in the
Rudra-yoga. Ketu is central here, in kendra to Venus-Moon, and in mutual rasi
drsti with Mars. All of them, either by aspect or argala, influence both the dasa as
well as the sub-period signs. (Note Ketu's argala on Leo is in reverse zodiacal
order).

• Another key point connecting these things with the stigmata in Therese
Neumann's chart is this: Moon, Ketu and Venus all have a mutual aspect
relationship with the AL and the AS, where Mars is positioned also. Ketu and
the sub-period sign Cancer especially, are in the 6'h house from the arudha lagna,
thus indicating that a mystical experience (stigmata) would come in the form of an
injury.

• Ketu's occupation of the AD sign, which is the 91'1 house, while the arudha lagna
aspects it, is very significant for the timing of an important spiritual event in the
native's life.

• The rather gory event of blood relentlessly coming from her hands and feet for the
remainder of her life, can be observed through the graha drsti of Saturn, Mars and
Rahu on the major period sign. Simultaneously, their rasi drsti falls onto Ketu and
the sub-period sign. So in this instance, benefics refer to a specific blessing, while
malefics also involved, refer to a rather ghastly type of blessings, which in
themselves are desirable only to a very few faithful persons.
272 2p The Spiritual Dimensions of Vedic Astrology

• Finally, it is important to stress the dual role of malefics in this chart: Rahu is the
Atmakaraka, while Saturn is the Ista-devata. Mars, as lord of the lagna, placed in
AL and A8, indicates the rather unusual and extraordinary destiny for the native in
her incarnation as Therese Neumann.

Event #6: Therese Neumann's Death: Drig Dasa: Pisces/Virgo

Madhyayu or the medium term of longevity is indicated in this chart due to the
following planetary positions:

• Malefics only occupy kendras, while benefics are relegated only to panapara and
apoklima houses (succedent and cadent respectively).

• Simultaneously, only benefic influences fall on the lords of the 10,h and 8lh houses
(Sun and Mercury respectively), while the lagna and its lord are both afflicted.
Apart from other considerations, these facts alone assure that the native has
medium longevity, and life up to 72 years maximum.

The native died at the age of 64. Let s see the Drig dasas that were operative at the
time. Keep in mind, that Drig dasa is not meant to be used as an Ayur dasa. However,
in the case of saints or very advanced souls, the event of dying is itself a holy event, as
it is understood from Vedic shastra (scripture) that the soul fully immersed in God
consciousness attains either the bmhma-loka planet after death or possibly even full
moksa. (The astrological possibilities for both are discussed in an earlier chapter).

• For a spiritually advanced soul, death can occur during the Drig dasa of the sign in
the 3rd from the arudha lagna, or more appropriately, the sign in the 3rd from the
Atmakaraka. In this case, the dasa sign was Pisces, which is directly the 3rd from
the AK.

• Similarly, the Paka of dasa sign Pisces is Virgo, which happens to be the sub-
period sign. So. the dasa sign fell in the 3rd from AK, while the sub-period sign
Virgo aspectedit.

• Simultaneously. Saturn was transiting in the sign of Capricorn, which is the

Atmakaraka lagna. From that position, his aspect fell on dasa sign Pisces.

There are some additional interesting factors influencing death at this time also;

• Both the major and sub-period period signs are occupied by maraka planets. The
Sun (in Pisces) rules the 7'1' from the arudha lagna, and the 8Ih from the AK.
Jupiter, positioned in the sub-period sign, is the lord of the 2nd from lagna.
 Mystics, Stigmatists and Saints 3> 273

• Sun and Jupiter, however, as functional benefics in their own right, indicate the
circumstances at death, as well as the native's consciousness at that critical
juncture. Given that both Sun and Jupiter rule satt\a-guna (material quality of
goodness), ascension to hrahmd-loka was all but guaranteed,

• Jupiter's transit at that time was in the arudha lagna Aquarius. From this position,
he aspected the i 2tVl house, while simultaneously crossing the Navamsa ascendant.
These influences reinforce entrance into satya-Ioka (hrahmd-loka).

• In the Navamsa chart, however, Ketu does not influence either the 12tVl house from
Lagnamsa or the 12th from Karakamsa lagna. So it is not likely, therefore, that the
native attained moksa.

Chart 7.3: Lucia Dos Santos and the "Fatima Miracle"

Fatima is a small town in Portugal where a well-documented miracle called the

"Fatima Miracle" occurred on October 13, 1917. The miracle was foretold by the
Holy Mother who evidently had appeared in a celestial form to three peasant children:
t.ucia, age ten, Francisco, age nine and Jacinta, age seven. Lucia Dos Santos' jyotish
analyses are poignant and are used for this discussion of Drig Dasa. The Holy Mother
told the three children that God would work a great miracle in October "so that all
may believe." The upcoming event was reported in newspapers around the world,
and by October 13, 1917, more than 70,000 people had gathered in the Cova Da Iria
to witness the miracle. On that day those in attendance saw the Sun increase in size to
cover the entire horizon, and then, after whirling in the sky and casting off great shafts
of multicolored light, it rushed toward the Earth where the people gathered, just as it
was to touch the horrified people, it disappeared. This became known as the "The
Miracle of the Sun", which has since been accepted by the Catholic Church as an
historic, physical event that was witnessed and verified by thousands of people.

So, for the purposes of our astrological study, the chart of Lucia Dos Santos reveals
some interesting correspondences with regard to Drig dasa. Prior to the event of the
Fatima miracle, the three peasant children were visited by the Holy Mother on several
occasions. However, the first vision occurred on May 13, 1917. Mother Mary told
them that she had come from Heaven and instructed the children that she would
return once each month for six months. During one of these visits, on July 13, 1917,
she confided "three secrets" to the three children. These were: (1) a vision of hell
where souls go who are unredeemed; (2) a prophesy of World War II; and (3) the
"third secret" was written down by Lucia Dos Santos, as she was instructed to not
release that information until 1960. (Since the Vatican, in 1957, had possession of the
letter containing the secret, it was not finally released until May 31, 2000. The third
secret evidently said that "Russia is the instrument of chastisement chosen by heaven
to punish the whole world for its sins if we do not beforehand obtain the conversion
of that nation." Since the prediction was given for the second half of the 20th century,
the Vatican waited until the century had passed in order to avoid global panic.)
274 3$ The Spiritual Dimensions of Vedic Astrology

So, the toilowing four events with regard to the appearance of the Holy Mother
apparition are useful in our analysis of the efficacy of Drig dasa to time spiritual
events:

Event #1: The first vision of the Holy Mother: May 13, 1917

Event #2: The revelation of the three secrets: July 13,1917

Event #3: The event of the Fatima Miracle or Miracle of the Sun: October 13, 1917

Event #4; The release of the third secret by the Vatican; May 13, 2000

During the second appearance of the apparition, the Holy Mother said that the two
other children, Francisco and Jacinta would shortly be taken up to heaven. They both
died of the deadly Spanish Flu on April 4,1920. Lucia, on the other hand, was told to
remain on Earth for many years more in order to help spread the devotion to "the
Immaculate Heart of Mary." Lucia became a nun at age fourteen, and at the time of
this writing, she was still alive and well at the age of 96.
Jup
Sun Moo

Mar "\9\y
s . Asc 5 /
\/5
Sat
(Mer) Rah
Rasi /AL
Ven \ / y Rah
Lucia Dos Santos 1CK,/' 4
Ket AL
Ven March 22, 1907
20:37 :00 (0:00 west) \
8 W 10. 37 N 52 tMer) Mac
Sat Jup
Mar Asc
/Sun
\!
Asc; 3 Li 02 Sun 6 Pi 32 (GK) Mncin: 1? Ge ie(PiK) Mars: 2 Sg 33 fDK):
Merc (R); 29 Aq 5fi (AK'J Jup: 9 Ge 26(PK) Ven: 25 Cp 38 (BK^ Ssrt: 26 Ac 46 (AmK)
R a hu: 6 Cn 53 (MK) Ketu; 6Cp5a HL. 7 Ta 04 GL: 5 Aq 44
 Mystics, Stigmatises and Saints 275
Ket Sat AL ;
Moo Mar (Mer)

Navamsa i
Lucia Dos Santos
Msrch 22, 1907 Ven
20:37:00 [0:00 west)
6 W 10, 37 N 52
Rah
Jup Asc Sun

Sat
Asc 5*1

(Mer)
Jup Mco ■ ■-
D-20
.1 5 i a-
AL Lucia Dos Santos Ket
Sun March 22, 1907 Rah
20:37:00 (0:00 west)
6 W 10, 37 N 52
Ven
Mar

Initial Observations

This chart reveals some very powerful combinations for an ascetic saint. Among
them, the most notable are as follows:

• Libra rises in this chart, with Atmakaraka Mercury joining 5th lord and
Amatyakaraka Saturn in the 5th, thus forming Maha-raja-yoga. Further, the
dispositor of the lord of the ascendant (Saturn) joins his moolatrikona sign in the
5th house, Kfllpfldrumfl-fPflrijatflj-yogfl. These are all powerful combinations to
indicate that a highly advanced soul was born who would also perform some vital
and important mission on behalf of divinity.

• In Navamsa, Atmakaraka Mercury is again powerfully situated in swakshetra in the

9* house, and further, forms raja-yoga with yogakaraka Saturn. Since raja-yoga
involving Atmakaraka and Amatyakaraka falls in 5'h and 9'h houses respectively in
both the Rasi and Navamsa charts, it is certain that not only the native's spiritual
mission would succeed in this lifetime, but that she would become quite reputed
as an emissary of God as well.
Si The Spiritual Dimensions of Vedte Astrology

Since Saturn is also the Dhanna-devata in this chart, his combination with AK
Mercury is even more significant. Later, the Drig dasa periods timing the most
significant events in this person's life are shown to have important links to Satum,
in addition to Venus and Mercury.

Gaja-kesari-yoga and Guru-mangala-yoga (angular relationship between Jupiter

and the Moon, and Jupiter and Mars respectively) are made even more powerful in
this chart, as the Jupiter-Moon combination fall in the 9lh house, wherefrom all the
Laksmi-sthanas come under the aspect of Jupiter

Lagna lord Venus joins Ketu in the arudha lagna and brings a vital public
awareness of this person as a renounced ascetic carrying an important stature and
mission with regard to the Roman Catholic Church. The fact that Venus,
indicating Blessed Mother Mary (the Holy Mother) is the Ista-devata as well as
Bhratrikaraka in this chart is even more significant, considering that it was the
apparition of Mary originally that brought the message of the miracle and then the
three secrets as well.

Further to these points, Venus is also the ruler of the A10 or Rajya-pada in this
chart. Rajya-pada Taurus also aspects the arudha lagna along with Venus, a
significant fact to show that the native becomes famous in that lifetime. Fame
comes through matters connected to the 8th house, which is discussed shortly.

The influence of the Ista-devata Venus on the Atmakaraka Mercury is also in

evidence in this chart. This occurs by way of Venus' dispositor Saturn coming to
join Mercury strongly in the form of raja-yoga. Previously, it was shown that for
those who have an important spiritual mission, the Ista-devata super-imposes itself
upon the native, either in the form of aspect, argala or conjunction to the
Atmakaraka planet. In essence, the deity worshipped in prior incarnations
reawakens the native to specific duties or mission, specifically, to reenact such
devotional worship again in the current lifetime.

Giving evidence to the lifetime observance of celibacy as an ascetic nun, a

powerful Parivraja-yoga also occurs in this chart. The lord of the Moon sign
(shubha-pati) is Mercury, who joins yogakaraka Saturn in the 5th house. Thus,
Parivraja-yoga, or yoga for asceticism, forms verbatim. One may argue that the
additional aspect of Jupiter to Mercury and Saturn, however, taints the yoga
(be«ause Saturn should be the only planet joining the lord of the Moon sign).
Jupiter, in this instance, however, only adds to the yoga by way of the native
becoming a graced mentor and guide for many others. For this and for her
association with the revelation of the Fatima Miracle, she became quite famous.
 Mystics, bLigmaLists and Saints Til

Tapasvi-yoga

Tapas\i-yoga forms when Venus, Saturn and Ketu are in mutual conjunction or
trikonas, or when they form mutual rasi drsti. Tapasvi-yoga is a combination for
voluntary spiritual austerities. Although not applying verbatim in this chart, the yoga
is inferred in the follow ways.

1. Shubha-pciti Mercury is also the Atmakaraka

2. Saturn, in great strength, disposits the Venus-Ketu combination, and conjoins

Mercury. This suggests that Tapasvi-yoga operates in this chart as well as
Parivraja-yoga.

Pumayu (Maximum Longevity)

Finally, longevity is sure to reach pumayu (long life) category in this chart, given the
following combinations:

• The lagna lord, the lord of the 10th, and lord of the 8lh are all in either kendra or
trikona house positions, while the lagna itself comes under the aspect of Jupiter.

• Benefics are positioned in kendras and trikonas also, while malefics are confined
either to the 3rd and 6'h (where they prove to be beneficial), or in swakshetra
position.

• Lagna's vargottama further strengthens longevity. There are many detailed rules
for ascertaining longevity, but the above suffice as a practical snap-shot.

Navamsa and Vimsamsa Charts

In Navamsa, there is a benefic Bandana-yoga, which is found in the charts of many-

nuns, monks or cloistered ascetics. Bandana-yoga actually refers to imprisonment.
Yet, instead of experiencing the cloistered life as entrapment, such persons consider it
a joy to live within the confines of a monastic system. In this Navamsa chart, a
benefic Bandana-yoga forms, as follows:

• Lagna lord, as well as Bhratrikaraka Venus, is in the 1 llh from lagna, thus forming
shubha argala to the lagna. Jupiter in Sagittarius obstructs it from the 3rd house,
although they are practically equal in strength. (According to Jaimini, planets with
an equal number of associates are equal in strength, unless one or the other is
exalted or debilitated) Thus, the lagna of the Dharmamsa (Navamsa) chart is
"happily entrapped" by benefics, both of whom are strongly linked to the
spirituality of the native.
278 The Spiritual Dimensions of Vedic Astrology

• In the Vimsamsa chart, hints as to the spiritual leanings of the native can be found
in the following ways: (Note the references to these combinations in Chapter Four,
wherein yogas with reference to the Atmakaraka and Paka lagna in the Vimsamsa
chart are given.)

• The 4lh from the Atmakaraka in Vimsamsa indicates the "heart" or devotion of the
native. In this Vimsamsa chart, the 4lh from Mercury is Libra, which is empty. Its
lord Venus is both IsCa-devata as well as Bratrikaraka, thus indicating a strong
devotion towards Holy Mother Mary, Venus is in debilitation and occupies the
house of sadhana (the 5lh) and indicates incessant prayers and rosary offered to
Mother Mary by this person.

• The Paka lagna of the Vimsamsa chart is Capricorn, The 9"1 from Capricorn
shows the intellectual or philosophical leanings of the native as part of his or her
spiritual path. The 9th from Paka lagna in this chart is Virgo, wherein we find Ista-
devata Venus. So not only was Holy Mother her devotion, but also her intellectual
and spiritual philosophical base as well.

Drig Dasa

The following table gives a snap-shot of events and their dates of occurrence, as well
as Drig dasa and transits that occurred with each. First, however, are the Drig maha
dasas (MD):

Table 7.5; Maha Dasas for Lucia dos Santos

Maha Dasa Duration Maha Dasa Duration

Gemini 1907-03-22- 1915-03-22 Aries 1960-03-22 - 1968-03-22
Virgo 1915-03-22 - 1922-03-22 Capricorn 1968-03-22 - 1979-03-22
Sagittarius 1922-03-22 - 1928-03-22 Libra 1979 03-22 - 1982-03-22
Pisces 1928-03-22- 1937-03-22 Gemini 1982-03-22 - 1986-03-22
Cancer 193/-03-22 - 1938-03-22 Virgo 1986-03-22- 1991-03-22
Taurus 1938-03-22- 1946-03-22 Sagittarius 1991-03-23-1997-03-22
Aquarius 1946-03-22 - 1953-03-22 Pisces 1997-03-22 - 2000-03-22
Scorpio 1953-03-22 - 1955-03-22 Cancer 2000-03-22- 2011-03-23
Leo 1955-03-22 - 1960-03-22

Table 7.6: Events and Drig Dasas for Lucia dos Santos

Event Date Drig Dasa Md/Ad Transits

1. First vision of Holy May 13, 1917 Virgo/Virgo Ju/Ar, Sa/Cn, Ve/Ta, Me/Ta
Mother Mary Ke/Ge
2, Impaning the July 13, 1917 Virgo/Virgo Ju/Ta, Ve/Cn, Ke/Ge, Me/Ge
"three secrets"
 Mystics, Stigmatists anil Saints 3n 279

Event Date Drig Dasa Md/Ad Transits

3. Miracle of the Sun October 13. 1917 Virgo/Libra )u /Ta, Ke/Ge. Mc/Vi, Ve/Sc
(Faiima Miracle)
4 Release of "3"1 May 13,2000 Cancer/Aquarius Ju/Ar, Ke/Cp, Me/Ta, Sa/ Ar
secret"

First Vision of the Holy Mother: Drig Dasa; Virgo/Virgo

The Importance of A8 or Mrtyu-pada in Timing Mystical Events;

• In this chart, Virgo is not only the 12th house (indicating other-worldly
influences), but also A8. The A8 is highly significant in the matter of miracles
arising out of mystic siddhis (yogic perfections). In the matter of mystical
influences which come from the spirit plane or higher dimensional realms, the 121''
house may be even more significant when connected to the A8. The Drig dasa of
Virgo, A8, is thus very important in the matter of timing the appearance of the
apparition of the Holy Mother Mary. Additional points are added here:

• Virgo is also aspected by both Moon and Jupiter from the 9* house, showing that
it was not just a random event seen only by three children. The event, as the story
was disclosed, was significant to many thousands of devout Catholics as well.

• The event was also a type of initiation, as the Holy Mother Mary used the three
children, particularly Lucia, as vehicles for the dispensation of divine will.
Spiritual initiations are seen through the A5 (Mantrapada), which in this chart is
the sign of Sagittarius. Both Sagittarius, as well as its lord Jupiter, additionally
make aspects to the A8 and dasa sign Virgo.

• Further, dasa periods in trine to arudha lagna carry special importance in the
timing of significant spiritual events by way of Drig dasa.

T ransits

• At the time the apparition revealed herself, transit Jupiter was in Aries, from where
his aspect fell on the lagna, as well as A5, The event not only had significance
from the point of view of world importance, but also as an instigator of initiation.

• Transit yogakaraka Satum in kendra to the arudha lagna in the 10lh house; and,
transit Ista-devata Venus in the 8th house of mysticism, in trine to AL, indicate the
timing of the Kalpadruma-yoga referenced earlier.

• Finally, A8 and 12th lord Mercury's simultaneous transit in the 8th house, while
Ketu transited the 9,h in trine to lagna as well as Atmakaraka, both indicated that
an event which would have long-lasting consequences was to take place.
280 3j The Spiritual Dimensions of Vedic Astrology

Imparting Three Secrets; Drig Dasa; Virgo/Virgo

The dasa itself remains the same, although the transits of key significators in this chart
move to different signs. They are as follows:

• Transittingjupiter moved into 8th house Taurus at this time, from where his aspect
fell upon the 12th and A8 Virgo, the dasa sign. This is an important influence, as
in the natal chart, Jupiter's rasi drsti falls on the sign of Virgo, whereas from his
transit point, his graha drsti fell there. Of course, this happens every twelve years
in a native's life. However, what made this particular Jupiter transit more
important was that both the dasa and sub-period signs at the time of the event
were Virgo also.

• Transitting Ketu continued to move in Gemini, yet this time, he fell at 17:24,
which is the exact degree conjunction of the natal Moon. In its own right, the
Moon rules secrets or those things which "fall behind the light of the Sun." In this
chart, the Moon's rulership of the 10th house makes the revelation of secrets all the
more relevant to the task awaiting the native.

• Transitting Venus at this time was moving in the 9th house of the chart as well.
Given that Venus not only rules the lagna, but also occupies the arudha lagna and
is also the Ista-devata, one can assume that Venus' transit in the 9'h house
precluded a significant event which was to occur. The event which carried the
most importance was the revelation of the miracle, yet this did not happen until
Venus reached a kendra position from the arudha lagna.

Fatima Miracle of the Sun: Drig Dasa: Virgo/Libra

The MD was Virgo and AD was lagna Libra. The Paka of this sign was Capricorn,
wherein Ketu and the arudha lagna are placed. Of further significance is that
Capricorn is in trine to A8, the dasa sign. Again, the consistent rule which repeats
itself is that dasas (or their Paka signs) that carry the most significant spiritual
importance to the native occur when they fall in the arudha lagna, in trines to it, or in
trines to Ketu. Here, all three applied.

T ransits

• Transittingjupiter was in Taurus, from where his drsti fell in the following ways:
by graha drsti, he aspected dasa sign Virgo, as well as Paka sign Capricorn (sub-
period Libra). His rasi drsti simultaneously fell on the sub-period sign Libra, as
well as the 10,h house. Since his natal position also has an effect over these
positions, the transit of Jupiter served to trigger the event.
 Mystics, Stigmatists and Saints <t> 281

• Transitting Mercury rnoved in the most important position, the sign of Virgo. This
is another clue to timing events with Drig dasa. That is, when the lord of the dasa
transits over the dasa sign itself or in trines to it, the event indicated can occur.

• By this time, transitting hta-devata Venus was moving in the 10th house. This
position is in kendras to natal Venus, Ketu and arudha lagna. Clearly, the
prediction of the Holy Mother was carried out at this time, as the intent of the hta-
devata was most fully activated through the 10th house of the chart. Note that this
particular transit in the 10th house was more significant, in that Cancer was also
the 10th from the sub-period sign Libra.

The Third Secret: Drig Dasa: Cancer/Aquarius

The secret that carried the most ominous message: that "Russia would bring about the
destruction of the world if it were not converted" occurred during the dasa of Cancer.
This is interesting in light of the following points:

• Cancer is the 10th house, the most important kendra to indicate events of a worldly
nature in the life of the native whose chart is being studied.

• In this chart, Rahu is placed in that sign, while its 7lh is subject to Papa-kartari
yoga of Mars, Ketu and Saturn. This suggests the potential of something terrible
happening to the public.

• However, given that the Paka of Cancer in this chart falls in the 9th house with the
Moon in the company of Jupiter, divine intervention was sure to offset the disaster
which could potentially occur otherwise.

• The sub-period sign Aquarius carries the most important raja-yoga of this chart,
showing that the final secret which was revealed through the native at an
appointed time, was bound to make her reputed far and wide. This fact was
certain, given the reinforcing aspect of Jupiter on this sign.

• Further to this, Aquarius plus Saturn-Mercury, form unobstructed argala to the

arudha lagna as well. It is also of special significance that Saturn is the Dharma-
devata in this chart.

• Finally, in Navamsa: fjiven that the Moon and Saturn (both rulers of MD and AD
signs) aspect the 12* house, along with 9th lord Mercury and Jupiter, the
revelation of the final secret, was likely to be a story told for many generations to
come, even after the native's death.
282 3? The Spiritual Dimensions of Vedic Astrology

Transits

• Transiting Jupiter came to the sign of Aries at 25 degrees, which was close to being
exactly where he was also placed when the first apparition of the Holy Mother
appeared 83 years before. Jupiter thus fulfilled the mission which was sought out
during the initial Drig dasa of Virgo.

• Ketu's transit again came to Capricorn, the arudha lagna, where he was positioned
at birth. Venus-Kctu's position in arudha lagna is indicative of specific spiritual
events which would make the native famous in her lifetime. When Ketu's transit
again came to this position, during the appropriate dasa and sub-period, he served
as a catalyst for such events to occur.

• Mercury is the lord of the 1 2lh and A8, and joins the sub-period sign of Aquarius.
In this position, he was responsible for bringing the previous apocalyptic
predictions out into the open. At this point in time, he transited the 8lh house.
Given that 8'h house Taurus is also the A-10 or Rajya-pada, this transit triggered
the natal predisposition towards fame It is important to note here, that Mercury
represents certain messages, although these were secrete messages (the 8th house),
and such messages also predicted the occurrence of an incredible miracle, which
did in fact occur.

Final Notes Regarding the Ista-devata

In the Second Chapter of this book, several guidelines regarding Ista and other devutas
for Christians were given. While Venus and Moon indicate the Holy Mother Mary,
God the Father is shown as the Sun, while Jupiter, Saturn and Mars are different
karakas for Jesus Christ. In one way or another, all three become prominent in the
charts of priests, nuns and other Christian devotees, although personal "preferences"
always seems to come to only one of them.

In th e case of Lucia Dos Santos, Venus is the undisputed hla-devata, as has been
emphasized thus far. In Navamsa, however, both Mars and Jupiter are in powerful
trinal relationships to Venus, while these planets are well positioned in the Rasi chart
as well. For example, in the Rasi chart, all of Mars, Jupiter and Sun form argala to
Atmakaraka Mercury. In Navamsa, Sun and Jupiter aspect AK Mercury, while Mars
and Venus compete for argala to Mercury, Thus, in the background, Jesus Christ
serves His mission through the agency of Mother Mary first of all, and then later,
through the life and events unfolding to the native. More research with various
planets as Ista-devata, and which ones within a list of possibilities are more prominent,
will serve as subject matter for future books on this subject.
 Mystics, Stigmatises and Saints Sn 283

Chart 7,4: Edgar Cayce, "The Sleeping Prophet"

Edgar Cayce is perhaps the mosi renowned psychic healer born in the USA in the
more recent 19th and 20th centuries. He was knrwn as "the sleeping prophet," due to
his specific ability to correctly diagnose disease and determine cures while in the stale
of trance or deep sleep. His many correct diagnoses and cures are well-documented.
He was not a licensed doctor, yet he could subliminally or intuitively find the
pathogenesis of any affliction and then give the methods for a cure, even after
conventional licensed doctors had failed and were baffled. Cayce was born during a
strong religious revival period in America in 1877. He had a life-long faith in the Bible
and Christianity, and thus to him, his paranormal abilities were separate from his
spiritual persuasion. Even as a child his dream was to become a medical missionary.
At the age of thirteen, he had a vision that a beautiful woman appeared to him and
asked him what he wanted most in life. He told her that he wanted to help others,
especially children when they were sick, Shortly after this experience, Cayce
displayed a talent that could not be explained conventionally: he could sleep on any
book or document, and upon awakening, know the entire manuscript word for word,
even if such writings contained words far beyond his limited educadon. Later, this
ability expanded to the point of being able to see the entire landscape of a patient's
gross and subtle anatomy while in a slate of trance or sleep. His horoscope illustrates
many of the principles on how to interpret Drig dasa that have been discussed so far.
:
Sun Moo Ke:
■ s
v
Asc \3
'■ ■. / 2
Ven Sat -
Bar,
Mer Asc 1 ■
Rasi
4
AL /'J Moo
Ecgar Cayce id\
March 18, 1877 Ket N
/ -
15:03:00 (5 :49 west) \.
87 W 29, 36 N 51 \■\ >; - c
Sun
12
IJup 9s
Mar AL
y x / Sat ■■■-.
S'Mar Jup n, Mer Rah Ven \

Asc: 28 Cn 54 Sun: 8 Pi 15 [DK] Moon. 20 Ar 05 (BK) Mars; 19Sg05|PiK)

Merc: 19Aq34(MK) Jup: 9 Sg 54 iGK) Ven; 23Aqo5(AK) Sat; 20 Aq 41 (AmK)
Rahu: 17Aq45(PKj Ketu: 17Le45 HL: 2 Sg 27 GL: 12 Cp 19
284 3? The Spiritual Dimensions of Vedic Astrology
Mer Rah A.
Asc Sat Ven Jup !

Navamsa

Edgar Cayce
March 18. 1S77 Sun
15:03:00 (5:49 west)
ST W 29. 36 N 51
Ket
Moo Mar

Target Issues and Facts

The following life facts are pertinent to a study of this chart and the Drig dasa;

• Edgar Cayce was bom in a rural farming community, and thus had no formal
education in medicine whatsoever.

• His first occupation as a young man was as a salesman, although after contacting a
seemingly incurable case of laryngitis (which lasted almost a year), he engaged in
the occupation of a photographer.

• After his hypnotic diagnostic abilities manifested, he later became engaged fulltime
in work as a healer until 1923. Toward the mid to later portions of his life, he
gave psychic readings also, in addition to medical analyses and cures.

• He was formally acknowledged by the American Society of Clinical Research as a

"medical wonder" in 1910. In 1928, the Edgar Cayce Hospital opened its doors
By 1931, the Association for Research and Enlightenment (ARE) was formed as a
research body whose goal was to investigate and disseminate the information
contained in Cayce's readings.

Edgar Cayce's Horoscope; Initial Observations

In Chart 7.4, 28 degrees Cancer rising in the Mercurial naksatra of Aslesha symbolizes
a serpent. The daata (deity) for Aslesha is Nagaraja, the "king of the serpents,"
Serpent symbolism is relevant in the chart of mystics and healers, given its association
with the sign Scorpio and the 8Ih house, where such healership abilities find their
origins astrologically speaking. Gandanta3, however, is a dangerous position for the

3
Gandanta padas include the last quarter of naksatras in water signs, and the first quarter of naksatras
in fire signs.
 Mystics, StiHmatists anJ Saints 285

naksatra to have rising in this chart, as on the physical plane, it can suggest untimely
death of family members and-or of the native. In fact, Cayce's wife almost died (Cayce
found a cure for her terminal illness, however), and one of his sons actually did die.

In the chart of someone having healing abilities, this type of influence suggests an
empowerment through what is essentially a yogic siddhi (perfection) to forestall death.
The fact that a Gandanta naksatra rises in the chart in isolation, however, does not
necessarily mean that the native is a healer. Obviously, other combinations need to
verify that possibility. In this chart, one of the chief significalors for a healer (among
several) is the presence of lagna lord Moon in the 10th aspected by 6rh and 9th lord
Jupiter from the 6th. Further, the following may be noted:

The planetary ruler of Aslesha, according to Vimsottari dasa is Mercury, a fact which
holds great symbolism in this chart and generally in the charts of psychics or trance
channelers. Building upon these points, the following may be noted as well:

• Birth was on Shukla Chamrthi Tithi (4th lunar day of the waxing Moon), which is
ruled by Mercury. Twelfth lord Mercury in this chart has to do with the chief
functions of language and the conveyance of messages from beyond this
dimension, and he joins Rahu and 8th lord Saturn. This brings the effects of
Vipareet-raja-yoga to the 8lh house.

• The eight-fold mystic yogic siddhis were mentioned in detail in Chapter Three, and
these specifically have relevance to the 8l11 house. A healer, in this context, has the
ability to catalyze forces in opposition to an existing disease process. In the
ultimate sense, this ability belonged to Sukracharya, the guru of theDaityas, who
could bring the dead back to life by way of the Mrita Sanjivani mantra. It is
therefore of little wonder that persons empowered as healers, whether
conventional or otherwise, almost always have strong emphasis in the 8th house
astrologically. Given the emphasis of raja-yoga in the 8ai house, it is evident that
Cayce possessed mystic yogic siddhis from his prior lifetimes.

Navamsa Chart

Mercury's Navamsa position is of additional significance in light of extra-dimensional

communication and psychic or clairvoyant ability. Note the following:

• Pisces rises in Navamsa with Mercury. Mercury, as lord of the arudha lagna, is in
exchange with the lord of Navamsa lagna Jupiter, a fact which brings an already
existing predisposition toward intuitiveness to a higher level of possibility.
Further, Rahu, in combination with Mercury as the lord of the 12th house and
aspected by 9lh lords Mars and Ketu, brings certain spiritual gifts by way of the
native's prior life faith, sadhana and sukriti. With all of these in kendras to the
arudha lagna and aspecting it as well, the native became famous as a result of the
manifestation of his ability to see beyond three-dimensional phenomena.
286 3? The Spiritual Dimensions of Vedic Astrology

• Arudha lagna lord Mercury, Jupiter and 9''' lord Mars all form unobstructed argala
to the Sun, The Sun is vital to all healing processes as the catalyst toward
cleansing and purification, as well as infusion of life force. In this Navamsa chart,
the Sun performs a critical role as the lord of the 6iK, who occupies the 6l>1 in
swakshetra.

Parivraja-yoga and Mercury

Finally, Mercury fonns a rare Parivraja-yoga in this Navamsa chart, indicating that
the native ultimately detached from all forms of conventional engagement and identity
for the sake of rendering humanitarian service as a healer. Apart from the normal
definitions of Parivraja-yoga (yoga for spiritual detachment explained in Chapter
Five) in this chart is formed according to the following definitions:

1. The lagna is in the later degrees of the sign and is occupied by a benefic. (In this
case the lagna is in the late degrees of Cancer, yields Pisces Navamsa lagna and is
occupied by Mercury.)

2. At the same time, Jupiter is in kendras to the ascendant.

Both conditions apply in this chart, and thus Parivraja-yoga exists in full.

In Cayce's case, a more appropriate application of this yoga is that the native was able
to detach from the awakened state of consciousness and bring in subliminal messages
from extra-dimensional planes. Mercury's simultaneous formation of Vipareet-raja-
yoga in the 8th house of the Rasi chart indicates that the intuitive ability shown in the
Navamsa chart served to transmute and purify a sick person's physical condition. It is
important to note here, however, that Cayce himself did not do the healings. He was
not educated or licensed as a physician. Instead, he simply found the pathogenesis
psychically, and then gave instructions for the effective cures, following which a
physician would administer the appropriate medicines. In some cases, persons
considered terminally ill regained their health miraculously.

Raj a-yogas and Other Yogas

There are a number of important yogas in this chart students should take note of,
especially within the context of what the native was able to accomplish in life:

Dharma-karmadhipati-yoga:

• Yogakaraka (5th and 10th lord) Mars joins 9lh lord Jupiter in the 6th house, thus
forming Dharma-karmadhipa[i-raja-yoga. Apart from the obvious relevance to the
art of healing, this combination brings an above average level of spirituality into
the native's work, which he saw as his "moral obligation" to heal and uplift
 Mystics, Stigmansts and Saints 3^ 287

humanity. This yoga itself fulfilled Cayce's childhood dream to become a medical
missionary. Certainly the strength and position of this yoga underscored his
sincerity surrounding such intentions.

• 9th lord Jupiter's aspect to lagna lord Moon in the 10,h house, while 5th lord Mars
aspects the lagna, is a further variation of raja-yoga indicating the union of
intuitive ability, with a mission to serve humanity in some uplifting way. Further,
benefic Moon's position in the 10lh house from lagna constitutes Amala-yoga
which suggests the virtues and purity behind the native s actions.

Other significant yogas follow:

• Guru-mangala-yoga forms through the conjunction or mutual opposition of Mars

and Jupiter and carries a much greater importance when the combination falls in
the 6'h house and forms rdja-yoga.

• Sankha-yoga also forms by way of 5lh and 6lh lords in kendra relation to each
other. This is akin to raja-yoga, as it reinforces the intent to render service which
is humanitarian in nature. Sankha-yoga of this strength is also indicative of strong
religious faith and devotion.

• Hari-yoga indicates the blessings of Visnu or Hari and forms when benefics join in
the 2nd, 8th and 12th from the lord of the 2nd. Explanations as to the relevance of
the 2nd lord and Hari or Visnu were given in Chapter Five. In this chart, Moon is
in the 2nd from 2,,d lord Sun, while Mercury and Venus join in the 12th therefrom,
forming Hari-yoga. The function of "universal sustenance," which Visnu
manifests in full, may be, to a small extent, invested with the native who has Hari-
yoga and who assumes the role of healer for others.

• Dhimantha-yoga forms when the lord of the lagna or 5lh house is placed in the 3rd
or 6th. This creates exceptional dlii or "intelligence." The logic of this yoga, as
given in Jaimini Sutras, is that the 1st and 5th houses represent intelligence, while
the 3rd and b'11 (and also the 10th and 11th, although they are not specifically
mentioned in the text) are upachaya houses, which increase or encourage the
growth of those planets placed in them. The Dhimantha-yoga also forms when the
lords of the 3rd and 6th houses go to the Is1 and 5th, or when there is a mutual
exchange (Parivartana) between the 1st, 3rd, 5th and 6lh lords.

Raja-sambandha-yoga

Venus is the Atmakaraka in this chart, and joins Saturn as the Amatyakaraka. This
forms raja-yoga according to Jaimini, as does the conjunction or mutual aspect of
Atmakaraka and Pitrikaraka. PK Rahu's combination with AK Venus similarly
reinforces the Atmakaraka by generating Raja-sambandha-yoga.
288 3^ The Spiritual Dimensions of Vedic Astrology

Participation of Arudha Padas

As discussed in Chapter Five, raja-yogas uplift the status, reputation and influence of
the native if the planets involved in such yogas are well-placed with reference to the
lagna, Sun and Moon. Their formulation from the lagna's vantage point indicates the
potential destiny of greatness that can come to the native. If well-placed with respect
to the Sun, then such yogas are stimulated or activated during the appropriate dasa
periods, as well as simultaneous natural period of planets. If such yogas are well-
placed with reference to the Moon's position, then their effects are sustained over an
extended period of time, possibly even after the death of the native.

The Sun is the Icaraka for the lagna, whereas the Moon is the karaka for the arudha
lagna. In consideration of this, the perception of fame being bom into the collective
mind of the public regarding the native is magnified if the arudha lagna either joins or
aspects, or is in other ways well-placed with reference to the raja-yogas forming in the
chart. Similarly, arudhas of other houses bring heightened manifestation of effects
relative to those houses if such arudhas also either aspect raja-yoga planets, or are in
good relation to them. With regard to the chart of Edgar Cayce, these points play out
in a variety of ways, as follows:

Mrtyu pada or A8

If someone has mystic yogic siddhis (perfections or empowerments) then the A8 or

Mrtyupada invariably plays an important role. In this chart A8 is in the sign of
Scorpio. From that position, it aspects the lagna, as well as the lagna lord Moon who
is positioned in the 10th house. This indicates that in the background of raja-yogas
already discussed, there is a heightened potential that the native has mystic siddhic
powers to create what the common man considers miracles.

Further, Dharma-kannadhipati-yoga forms in the 6,h house, and indicates a lifetime as

a missionary of healing. It also forms unobstructed argala to A8. Thus an already
existing combination for a healer accentuates the possibilities of supernatural
empowerment shown by the position of the A8, A8, in turn, forms unobstructed
argala to the arudha lagna itself. This underscores the widespread reputation that
occurred as a result of such mystic empowerments manifesting in the native,

Arudha Lagna and Raja-yoga

Viparit-raja-yoga, as previously mentioned, falls in the 5lh house from arudha lagna,
and has mutual rasi drsti with it as well. Further, the same raja-yoga and raja-
sambandha-yoga of Venus-Saturn forming in the 8'h house, also have mutual rasi drsti
with lagna and lagna lord. Seen collectively, all of the above bring the effects of two
raja-yogas, one forming in the 6Ih house and the other forming in the 8,h house, into
combination with the A8, arudha lagna, lagna and lagna lord Moon. These
 Mystics, Stigmatists and Saints S" 289

consolidate very powerful energies to underscore the unique and powerful destiny of
the native as an intuitive healer of an extra normal magnitude.

Finally, it may be noted too, that the 3rd house has to do with communications, while
a higher dimensional level of communication may be observed through the A3,
arudha of the 3rd. In this chart, the lagna Cancer is also A3, and thus the native's
clairvoyant ability coupled with the ability to communicate with spirit planes, lies at
the basis of the effects of raja-yoga as given above. Other conclusions on the position
and strength of raja-yoga may be drawn as follows:

• Raja-yoga in the 6'h house is chiefly responsible for the native's fame as a healer, as
this yoga came to fruition in middle age. Jupiter and Mars are 9"h from Moon and
10'h from Sun, and thus not only did the effects come to manifestation fully, but
his fame persists today, long after his death.

• The Sun has an even greater relevance to fame in this chart in that it rules A10. Its
mutual rasi drsti with Jupiter and Mars are further indication that the native's
work and legacy would last long after his passing. With Sun positioned in the 9"1'
house, and especially while rasi aspected by Jupiter and Mars, the native became
even more famous during his old age.

• Vipaiil-raja-yoga in the 8'h house came into effect in his youth, as explained in
Chapter Five. Yogas forming in 2nd, 4th, 8th and 10th houses fructify in youth, as
mentioned earlier. Cayce therefore first started to manifest clairvoyant and
clairaudient powers as early as age thirteen,

Role of the Atmakaraka

In Chapter Two it was explained that in order for raja-yogas to carry the sanction of
the soul, and thus to carry vital significance in the outcome of the native's destiny, the
Atmakaraka must stimulate such yogas. Raja-yogas which do not have a specific
connection to Atmakaraka, therefore, carry little if any value in the actualization of a
powerful destiny.

In Cayce's chart Viparil raja-yoga forms in the 8th house by way of 12th lord Mercury
joining 8,h lord Saturn. Their combination with Atmakaraka Venus as lord of the
arudha lagna provides a definite reinforcement to this yoga, indicating that mysticism
and psychic perception are the foundation of his great fame and success in life. In this
connection, astrologers will note that many people are found to have combinations for
clairvoyance and psychic perception. Among those who display exceptional talent in
these areas through operative raja-yogas, few become as influential and famous as
Edgar Cayce. The point stressed here is that the Atmakaraka's role as arudha lagna
lord, and its simultaneous relationship between Viparit raja-yoga, lagna and lagna
lord Moon, answers why Cayce became such a monumental figure in his field both
during and after his lifetime.
290 3i The Spiritual Dimensions ofVedic Astrology

Drig Dasa and the Timing of Events

Edgar Cayce's life events give ample information for a study of Drig dasa. Among
many events, the following serve the purposes of this study:

1. May, 1890: He had a dream that a celestial woman appeared to him and asked him
what he wanted the most To this he replied that he wanted to help others,
especially sick children.

2. August, 1900: He lost his voice to laryngitis for a period close to eight months

3. March 31, 1901: He performed his first psychic reading and healing

4. June 17, 1903; He was married

5. March 16, 1907: His first son was born

6. June 1909: Cayce was formally recognized by the American Society of Cli nical
Research as a "medical wonder."

7. November 11, 1928: The Edgar Cayce Hospital opened

8. June, 1931; The Association for Research and Enlightenment (A.R.E.) was founded
in Cayce's name, for the investigation and dissemination of the Information
contained in his readings.

Table 7.7: Event Dates for Drig Dasa (MD AD) for Edgar Cayce

Event Date Drig dasa MD/AD

1. Divine vision May 1890 Sagittarius/Libra
2. Lost his voice August, 1900 Gemini/Aquarius
3. First psychic reading March 31, 1901 Gemini/Pisces
4. Married Junel7,1903 Gemini/Gemini
5. First son March 16, 1907 Gemini/Scorpio
6. Formal recoanition June, 1910 Aries/Aries
7. Edgar Cayce Hospital November 11, 1928 Aquarius/Virgo
8. A.R.E. established June, 1931 Aquariu s/Sagittarius
 Mystics, Stigmatists and Saints 291

Event #1; Divine Vision of Celestial Woman: Drig Dasa: Sagittarius/Libra

The dasa lord Jupiter, as has been discussed previously, joins yogakaraka Mars to
generate a powerful raja-yoga in this chart. The effects regarding divine vision or the
appearances of celestial personalities to the consciousness of the native occurred
during the dasa periods of the lords of 9lh or 12lh houses. In this case, the dasa house
itself contains raja-yoga, is in company of the Sun and aspects both the Q'11 and ll'11
houses of the chart.

Sub-period sign Libra has much significance in the timing of this event for reasons
listed as follows:

• Libra is directly the arudha lagna, thus indicating that events that occurred during
this time carried special importance, all in accordance with planets and yogas
aspecting that sign, as well as those formed by its lord, Venus.

• Venus, the lord of the AL and the sub-period sign, is the Atmakaraka in this chart,
and joins 12lh lord Mercury and 8th lord Saturn, fonning Vipareet-rdja-yoga.
Saturn's role is key in that he is the Ista-devata Previously, it was stressed that the
Ista-dexata must impose him or herself strongly on the Atmakaraka, thus
reminding the souls of a mission or divine duty from the past lifetime that needs to
be reconvened in this life. In this case, Venus not only rules the AL and sub-dasa
sign, he is also the Atmakaraka as well. Thus, in this instance, Saturn represents
the divine apparition who appeared in Cayce's dream.

Transits

Ketu's role is especially important in timing events through Drig dasa, as was
explained earlier in Chapter Six. At the time of a spiritual initiation, for example,
Ketu is found to be transiting in the arudha lagna or in trines to it. Or, Jupiter is
found to transit in such positions, as well as in trines to the A5 or Mantrapada,
Additional points are as follows:

• During this event, Ketu was transiting in the sign of Sagittarius, the dasa sign, in
very close proximity to natal Jupiter as well. The time period signaled an
important spiritual occurrence which changed the native's life forever. Students
should note in this connection, that natal Ketu forms unobstructed argala to
Jupiter. (Remember that Ketu's argala are reckoned in reverse direction.)

• Simultaneously, transitting Jupiter was moving in the sign of Capricorn, directly

over A5.
292 The Spiritual Dimensions of Vedic Astrology

Event #2: Cayce Lost his Voice for a Period of Eight Months; Drig Dasa:
Gemini/Aquarius

During this time period, Cayce lost his voice due to acute laryngitis (a common
affliction that normally lasts for up to three days), yet in this instance he did not
regain his voice until eight months later. He had to change his occupation from one
which required speaking as a salesman, to one which required no speaking,
photographer. To not regain one's voice after that amount of time is unusual, and
Cayce thought that he might never speak again.

Considering the Drig dasa period during which this occurred, however, we can
conclude that the effects of Vipareet-rdja-yoga were in play. This type of yoga gives
great benefits following a reversal, which in this case was voice loss. Note that dasa
lord Mercury (speech) goes to the 8lh house, where he is hemmed in between Rahu
and Saturn, thus giving an affliction to the voice. The sub-period sign Aquarius is
directly the 8th house, wherein rdja-yoga forms. Thus, some sort of penance or
austerity was being enacted, the benefits of which followed shortly after the
conclusion of the sub-period. Since both AK Venus and Ista-devata Saturn are placed
in the sub-period sign, it is safe to guess that both the voice loss and its recovery
preceding the appearance of great psychic powers were part of the divine plan for
Cayce.

Event #3: First Psychic reading: Drig dasa: Gemini/Pisces

The benefits following Vipareet-rdja-yoga materialized at this point in time. The three
factors important to note with regard to this dasa and sub-period are as follows:

1. The lord of the dasa sign. Mercury, goes to Aquarius which then becomes the Paka
of the dasa sign. Aquarius and the 8"1 house are the crux of this individual's
psychic and mystic siddhis, and thus certainly significant events to invoke those
abilities came by way of the blessings of the Drig dasa.

2. Dharma-karmadhipati-raja-yoga involving Jupiter and Mars was instrumental in

bringing the psychic abilities into a form of service which would benefit humanity,
especially in the areas of medical diagnosis and cures. The important point to note
here is that Sagittarius and the planets therein, form unobstructed argala to
Aquarius, thus linking the area of service to the area of divine empowerment,

3. Pisces, the sub-period sign, as well as is Paka sign Sagittarius, both form argala to
the 8Lh house/Aquarius, while at the same time both are aspecting the dasa sign
Gemini. The time period could not be more significant for launching a career
which would bring him fame up to and after his death.
 Mystics, Stigmatisis and Saints 3? 293

Event #4: Marriage; Drig Dasa: Gemini/Gemini: Importance of UL or Upapada

Lagna

Marriage is a blessing if the spouse supports and reinforces the life purpose of the
native. In essence, marriage is a form of dam or "charity." That is why the UL
(upapada lagna) carries so much relevance to marriage in Jyotish. In fact, three
important actions (karma) of human society should never be given up, according to
the Bhagavad-gita: sacrifice, charity and austerity.4 In this case, the charity (UL, All)
of a man entering married life is to give support and sustenance to his wife and family.
Charity given to the broader family and predecessors is seen from the UL from
Chandra lagna. Similarly, charity given to the guru and spiritual authorities in the
form of marriage is seen from the UL from Surya lagna.

Rasi dasas of UL, those in trine to it, as well as those which aspect it, give marriage.
Marriage also occurs during the dasa sign causing argala to UL, especially those which
are in the 2rd and 11th from it. In Cayce's chart, Drig dasa of Gemini is appropriate for
marriage in the following ways:

• Gemini is a trinal sign from UL Libra.

• Further, Gemini is also aspected by Darakaraka Sun, as well as 5th and 9th lords
Jupiter, who represent the blessings of the goddess Laksmi,

• Finally, Jupiter rules the 7lh and occupies the 7,h from the dasa and sub-period sign
Gemini, giving marriage.

Students will be interested to note that in Navamsa, Gemini is both arudha lagna as
well as upapada lagna and is occupied my Lagnamsa lord Jupiter. In the Rasi chart,
UL and AL both join in Libra whose lord Venus joins dasa lord Mercury.

Transits

At the time of this event, Jupiter was transiting Aquarius, wherefrom he aspected UL
sign Libra as well as Drig dasa sign Gemini. Venus, in addition to 7th lord Saturn, also
came under auspicious Jupiter's influence at that time. Venus' transit over lagna
suggested that the event was not only auspicious, but destined as well.

Event #5: Birth of a Son: Drig Dasa: Gemini/Scorpio

The time period could not be more auspicious to yield blessings bestowed in the form
of a son. Ninth lord Jupiter in swakshetra and 5lh lord Mars aspect the dasa sign,
while the sub-period sign is directly the 5lh house. When the lagna lord aspects or is

4
Bhagavad-gua 18,5: "Yajiia-dana-tapah-karma na tyajyain karyam eva tat." Acts of sacrifice, charity,
and austerity should never be given up, and should be performed (by progressive human society)
294 Si1 The Spiritual Dimensions of Vedic Astrology

connected in some way to the operative dasas, events take place which are relative to
the native's self-realization. Emerging into parenthood represents an important life
passage in the journey of any man, and especially Cayce, given that lagna lord Moon
aspects the 5th house, as well as the 5lh house and its lord from the arudha lagna.

Transits

Regarding transits at this time, it is interesting to note that Jupiter was moving
through the dasa sign Gemini (thus giving blessings in the form of a child). At this
time, arudha lagna, as well as its 5,h, came under the benign aspect of Jupiter. Finally,
the Moon reached Aries, its natal position, on the day of his son's birth.

Event #6: Formal recognition from the American Society of Clinical Research, as a
"medical wonder" Drig Dasa; Aries/Aries

Whenever fame comes to an individual, several factors are activated by way of the
operative Drig or Narayana dasas:

• The 10th house, as well as A10 or Rajya-pada

• Arudha lagna itself or the lO1'1 from it or its lord

• Atmakaraka as well as natal raja-yogas which have strong connections to these

factors

The correspondences in this case are clear and unambiguous. Aries is directly the 10th
house and is occupied by lagna lord Moon. Moon is also the lord of the 10th from the
arudha lagna Further points may be noted as follows:

• Aries and the Moon receive rasi drsti from A10 or Rajya-pada Leo. This in and of
itself is bound to bring great fame and world recognition to those for whom the
natal chart indicates such achievements.

• Jupiter-Mars raja-yoga in the 6th is activated at this time, as Sagittarius is the Paka
of dasa sign Aries. Further, Vipareet-raja-yoga in Aquarius gives full rasi drsti to
Aries as well as to arudha lagna. These factors combined, bring exceptional
acknowledgement to the individual.

T ransits

The most interesting transiting influences at this time were Saturn moving in the 10rh
house, which indicates that Cayce was undergoing the heart of the Sade-sati period.
Thisbrings up an interesting point that is often seen in charts where Sade-sati brings a
rise in recognition and influence to the person. The key point is this:
 Mystics, Stigmatists and Saints 3r> 295

• If Saturn is influential in the natal chart by way of forming raja-yoga, then his
Sade-Sati over Moon or lagna can bring fame, in this case, natal Saturn is Ista-
devata, and, as has been noted already, superimposes himself on Atmakaraka
Venus. Both aspect Moon in the natal chart, The conclusive point is that fsta-
devata Saturn delivers the natal fortune when he transits (in Sade-sati) directly
over the lagna lord Moon in the lO"1 house of the chart.

Event # 7; Edgar Cayce Hospital Opened; Drig Dasa Aquarius/Virgo

Not only did Cayce wish to serve the ill and unfortunate in his lifetime, but he also
did it as a matter of religious service or sadhana At least this is one way that his life
mission can be seen. So what relation does the dasa sign Virgo have to healing? Note
the following:

• Raja-yoga is not only activated by way of Aquarius and its rulership of the dasa
sign, but also 6th house and 6lh lord Jupiter form unobstructed argala to Aquarius.
This gives great potential to the general dasa period of Aquarius to bring large-
scale efforts of healing into the life of the native.

• Sub-period sign Virgo is the A6 or Shasta-pada, It is aspected by the natural 6th

house (containing the Jupiter-Mars raja-yoga) and the Sun (from the 9th house).
Note here that 6' lord Jupiter and Sun are pivotal so far as health, doctors and
healing are concerned.

• Finally, from Virgo's vantage point, the 6111 house is the major period sign of
Aquarius, thus bringing a strong and significant link to both major and sub-period
signs in the specific area of hospitals and healing.

Transits

The most significant transiting influences at this time were: (1) Jupiter in Aries, the
10th house and (2) yogakaraka Mars in Gemini, the 12th house.

• Jupiter's progress over the 10lh house is highly auspicious for a major event so far
as the career of the individual is concerned. This is similar to Saturn's transit over
that sign when the first vestiges of world recognition came to Cayce. Needless to
say, this influence over his 10th house was probably much more personally
invigorating to Cayce, as many of his life's dreams and aspirations manifested at
this time. From Aries, Jupiter's aspect fell on natal 6th, as well as A10.

• Mars is pivotal as the other half of the 6lh house raja-yoga. Thus the combined
natal rasi drsti of Jupiter on sub-period sign Virgo, in addition to the transiting
aspect of Mars on that sign, generated missionary zeal to bring this project into
manifestation.
296 3* The Spiritual Dimensions of Vcdic Astrology

Event #8: Association for Research and Enlightenment (A.R.E.) Founded. Drig
Dasa; Aquarius/Sagittarius

The Association for Research and Enlightenment, or A.R.E., was founded for the
purpose of researching and disseminating information contained in the numerous
Edgar Cayce readings. Apart from giving incredible predictions on world events to
come, as well as clairvoyant visions into ancient and forgotten kingdoms such as
Atlantis and Lemuria, Cayce gave many predictions in the course of personal readings.
Once his ability was underway, he stated that his information was derived from
essentially two sources: (1) the subconscious mind of the individual for whom he was
giving the reading; and (2) an etheric source of information called the "Akashic
Records" which is a type of universal "database" for every thought, word or deed that
has ever transpired on Earth, Needless to say, an organized effort to catalogue and
research these perceptions was a necessary addendum to Cayce's life. This was the
function of A.R.E.

Drig dasa

As has been established many times thus far, that there are two powerful raja-yogas
operating in Cayce's chart which (1) brought forth mystic yogic siddlns, or more
importantly, divine empowerment, to see beyond the veil of three-dimensional
phenomena; and (2) to bring forth strong religious sentiments and values into his
humanitarian effort to heal others by way of such abilities. The respective rdja-rogas
which underscore this destiny fell in the signs of Aquarius as well as Sagittarius.
Thus, the efficacy of Drig dasa is easy to see in this connection, in that Aquarius and
Sagittarius were both the major and sub-ruling periods when A.R.E was established.

Transits

The lords of both the S1'1 and 6lh houses Saturn and Jupiter, which respectively rule the
dasa and sub-period signs, were also transiting in significant locations at this time.
Jupiter was moving in Gemini (a significant sign in light of events occurring during
Drig dasas of this sign), wherefrom he aspected both Aquarius and Sagittarius as well
as arudha lagna,

Saturn, as lord of the dasa sign, was transiting in the sign of Sagittarius, thus creating a
long-term effort in accordance with the significations of that sign and house and the
planets in it.

OM TAT SAT
 3r"

CHAPTER EIGHT

VAISNAVA SAINTS

yoginam api sanrsam

madgatmantar dtmana
sraddhavan bhajate.yo mam
sa me yuklatamo matah

"And of all^ogis, the one with great faith who always abides in Me, thinks of Me
within himself, and renders transcendental loving service to Me - he is the most
intimately united with Me in yoga and is the highest of all. That is My opinion."
Bhagavad-gUa 6.47

A Vaisnava is a devotee of Sri Visnu, Who in His ultimate feature of Sri Krsna is the
intimate, personal form of God. This chapter is exclusively devoted to the astrological
study of Vaisnava saints, that is, those devotees of Sri Visnu who attained the highest
levels of spiritual perfection possible in the human form of life. The examples given
are poignant in consideration of Drig dasa and many of the astrological principles
discussed thus far.

Chart 8.1: Srila Bhakti Promode Puri Gosvami

Srila Bhakti Promode Puri Gosvami was a notable Vaisnava saint of the Gaudiya
Brahma-.Mddhva-sampraddya, whose character and pure devotion were unparalleled in
the world in which he lived When Sri Krsna speaks of the topmost yogis in the above
verse from the Bhagavad-gUa, His reference is to such personalities as Srila Puri
Gosvami who reached the most elevated states of divine consciousness through the
execution of pure bhakti-yoga. His horoscope is a literal goldmine for the illustration
of many of the important spiritual principles of Jyotisa that have been presented in
this book.
298 3) The Spiritual Dimensions of Vedic Astrology
: Mar Ket
AL Moo
?
v#n T/ Jll5 Afi J
-i'l s
/ Mar \
Rasi ^ ' Ket
Srlla Puri Mshsrsja A?
Octobers, 1898
4:32:49 (5:53 east)
88 E 22, 23 N 25
Sat Sun Mer
Rah Ven Asc
Jlp

Asc; 2 VI53 Sun: 22 Vi 14 (MK) Moon: 24 Gel 8 (BK) Mars: 27Ge14[AK)

Merc: 13Vi36(PK) Jup: 26 Vi 53 (AmK) Ven: 7 5c34(DKi Sat; 15Sc54(PiK)
Rahu; 20 Sg 33 tGK) Ketu: 20 Ge 33 HI... OLebl GL: 7Ge30

Mer
Ket Moo Mar

r
Sun i
Navamss
Srila Puri Maharaja
Asc Octobers, 1898
4:32:49 (5:53 east)
88 E 22: 23 N 25
Ven
Sat Rah Jup
k

Ven Set j( t
Mer Sun Rah
■ Kj0t V
V' i**
Mar
D-20
HL
AL Srila Puri Maharaja
Jup Octobers, 1898 .
4:32:49 (5:53 east) Ai i jr
8G E 22. 23 N 25 -Inn St
- ■. 2
Sat Rah Ket VflT
Moo Sun Asc
f/Vxi
--4 ■:s
Before venturing into a discussion of the many complexities of this chart, a few of the
highlights of Srila Puri Gosvami's lifetime are mentioned first:
 Vaisnava Saints 3n 299

He was born into a family of pure Vaisnavas or Krsna bhaktas. Apart from learning
Sanskrit at a very early age, he was always engaged in worshipping the family
Deities Sri Sri Radha-Gopinatha as a child. Thus, he learned the methods of pure
devotion during the tender years of childhood. His reverent service mood was
evident even as a young man, when once he forgot to cover the Deity of Krsna
with a blanket on a winter night. That night he shivered uncontrollably with
chills and fever. The Deity appeared to him in a dream and showed him that He
was without His blanket. The young Puri Gosvami (named Promode Bhusan at
that time) at once awoke, and only after covering the Deity with a blanket did the
fever subside.

He went to Calcutta to attend the Bangabasi College, where he graduated with

honors in Chemistry. In 1917, his strong spiritual orientation led him to attend
the lectures of his future guru, Srila Bhaktisiddhanta Sarasvati Gosvami. From the
time of his first meeting, he knew that Srila Bhaktisiddhanta was his eternal master
and that his life would forever change after that point.

After attending many such philosophical discourses presented by Srila Sarasvati

Gosvami, he received harinama and brahmana diksa (first and second spiritual
initiations), and from that point until his death, he dedicated his life and soul to
his guru.

Srila Puri Gosvami was a life-long brahmacarl (celibate monk) who never married
nor even once had any association with a woman. Due to his unparalleled
scholarship, he was given the task of rendering his guru's philosophical discourses
into synopses and summary studies. These were later published in various
periodicals including the then famous Dainik Nadia Prakash, a daily spiritual
newspaper. He was given the task of editing many spiritual periodicals on behalf
of his guru's institute (Sri Gaudiya Matha), including Sri Caitanya Vani, of which
he was president of the editorial board. He was also the editor-in-chief of the Sri
Gaudiya magazine, which was started by his god-brother Srila Sridhara Gosvami.
He continued with these scholarly duties right up to the end of his life.

He had exceptional longevity and lived to the age of 101.

Srila Puri Gosvami was well-known for his extensive knowledge and meticulous
practice of Deity worship and installation. He was given the most prestigious duty
of head pujari (priest), at the Sri Sri Yogapith temple, which was located at the
precise birth place of Sri Caitanya Mahaprabhu. He was also exceptionally
accomplished at bhajana (devotional singing), and Hari-kirtana (musical chanting
of the Holy Names of God).

Apart from his high position and spiritual qualifications, many people were
attracted to Srila Puri Gosvami's divine personality which emanated celestial
300 Ss The Spiritual Dimensions of Vedic Astrology

sweetness and divine love. He taught purity by his example and exemplified the
teachings of Bhakti-yoga by his lifestyle and devotional activity.

Horoscope at a Glance

Rasi Chart

In the chart of a pure bhakti-yogi, one would expect to find strong and significant
yogas relating to the Vaisnava planets; Mercury, Moon, Venus and Saturn. In this
chart, Virgo rises containing Mercury in exaltation with the Sun and Jupiter, while the
Moon and Atmakaraka Mars both occupy the arudha lagna in the 10th house in the
sign of Gemini. This brings some of the key elements relating to spirituality to the
lagna, by way of Mercury's dispositorship of all these planets and his position on the
lagna of the chart. The combination made the native famous and highly respected
among people in all walks of life in his time. Apart from the greater emphasis on
signs and planets ruled by Mercury (Visnu), the Q"1 and S"1 lords of the chart - Venus
and Saturn respectively - conjoin to form raja-yoga. This is significant for a Vaisnava,
as Venus is representative of Radha (the consort of Krsna), while Saturn is most
associated with the path of service and devotion (Bhakti-yoga) generally (and
especially in this case as the lord of the 6'11 house). Mercury and Jupiter also join to
form raja-yoga in the lagna, as lords of all the kendras. Jupiter in fact, is made all the
more significant as the karaka for guru and the spiritual path in general, given that he
occupies the 9th house in Navamsa (D-9), Dasamsa (D-10) and Drekkana (D-3) charts,
as well as the 5th house in the Vimsamsa (D-20).

Some other important points maybe noted as follows:

• Sarpa-yoga and Kala-sarpa-yoga form in this chart respectively as follows; (1)

malefics are present in three out of four kendras; and (2) all the planets are
between the axis of Ketu and Rahu. Planets indicating great spirituality, however,
break these yogas as follows;

1. Jupiter and lagna lord Mercury in tandem with the Sun join the lagna between
the axis of Rahu and Ketu. This causes a break in the Kala-sarpa-yoga, which
normally would bring great pain and suffering into the life of the native. The
aspect of Atmakaraka Mars to Jupiter and 1st and 10th lord Mercury brings
great service and devotion and the mission of transmitting transcendental
knowledge as a superior type of karma that transcends any and all kinds of
vexations that are usually expected of Kala-sarpa-yoga.

2. The combination of Isla-devata Moon and Atmakaraka Mars with Ketu also
breaks both the 5arpa-yoga and Kala-sarpa yoga. This phenomenon is highly
significant in the chart of someone for whom the guru and his service
constitutes the only reason for existence. This kind of service enables the
native to rise above all the vexations of material life. Certainly the Isla-devata
 Vaisnava Saints 3i 301

(Sri Krsna in this case) shields him from the dangers of birth and death, which
lie at the root of material existence generally, and which are especially so in
kali-yuga. Further, with malefics in three kendras, it is evident that mundane
life held little fascination for this individual, a fact which enabled him to
assume his destiny with all the more determination.

3. It is further significant that both Rahu and Ketu are debilitated in this chart (in
Sagittarius and Gemini respectively), while joined and aspected by the
Atmakaraka, the Ista-devata and other benefics. The grip of the serpent (which
is symbolized by entanglement in material existence) is thus completely
dissolved, making the current lifetime pivotal in the native's attainment of
moksa after passing from this world.

• Benefics in the lagna, while the lagna is aspected by one or more malefics, is a yoga
for Vaisnavism, according to the Sapta Rsi Madi. (This yoga applies in the chart of
Srila Sridhara Maharaja as well).

• Finally, another yoga for Vaisnavism forms in the Navamsa chart by way of 4'h lord
Mars aspecting 5'h lord yogakaraka Venus who occupies the 9'h. For this yoga to
apply there should be either a conjunction or mutual aspect from the 4th and 5lh
lords, and their conjunction in auspicious houses. This yoga is also found in the
chart of Sri Caitanya Mahaprabhu, which is discussed in the final chapter of this
book.

Varga Positions and Yogas

Mercury and Venus, lords of the 1st and 9th houses respectively, join the following
amsa positions;

• 5Ih and 9Ih in Navamsa respectively, while forming an auspicious Parivartana-yoga

as lords of the 9tl1 and 5lh.

• Both Mercury and Venus join in the 5111 house of the Dasamsa in Virgo, forming
Mahd-rdja-yoga as lords of the 1st and 5,h.

• Both join in the 9111 house of the Vimsamsa chart forming Mahd-Laksmi-rdja-yoga
as lords of the 1st and 9111

• In the Drekkana chart, Mercury, as lord of the lagna, joins the 5Ih house, while
Venus as lord of the 9,h, joins the 3rd. This position of Venus, and especially his
Rasi chart position in the 3rd house with T11 lord Saturn, indicates the high levels
of proficiency and purity in sadhana. This included the practice of devotional
songs and Hari-kirtana as mentioned above, for which he was famous among his
peers.
302 The Spiritual Dimensions of Vedic Astrology

• Benefics placed in trinal houses in Navamsa give scholarship in devotional

scriptures, such as Bhagavad-gita, Srimad-Bhagavatam and the Pur anas.

Drekkana Amsa Rulers

In Chapters Two and Three, the amsa devata (divisional deities) of the drekkana were
given, indicating connection to the three sages Agastya, Narada, Durvasa and the three
gunas: sattva, rajas and tamas respectively. An interesting fact about this chart is that
out of nine grahas, seven occupy drekkanas ruled by Agastya which brings greater
emphasis to the sattva-guna or the quality of goodness (purity) in nature. This is
significant in light of the native's life-long purity and virtual transcendence to
anything materially degrading. This, in addition to the outstanding raja-yogas
mentioned above in all of the varga charts, renders this chart very powerful in
consideration of the destiny and life-purpose of the native as a pure Vaisnava.

Chara Karakas, Devatas and Other Significant Yogas

In this chart, the Atmakaraka is Mars, from whose Navamsa position (Karakamsa
lagna); Mercury joins the Moon in exaltation. The exalted Moon thus becomes the
Ista-devata, who is directly Sr! Krsna according to the Brhad Parasara Horn Sdstra.1 In
previous sections, the significance of the Ista-devata causing argala to the Atmakaraka
in the Rasi chart was emphasized. (This combination is also found in the chart
analysis of Srila Sridhara Maharaja, given previously. See Chapter Five under the
section entitled "Dhimantah yoga"). This means that the Deity revered and
worshipped in the prior incarnations, again reveals Himself to the native so that he
can revive and develop such sadhana in the current lifetime without interferences.
Note that in the Rasi chart, Moon joins Mars, thus indicating that the specific Deity Sri
Krsna as worshipped previously, again becomes the prime objective for the native in
the current lifetime. The fact that the native takes this devotion very seriously is seen
by way of the dispositor of Mars-Moon (Mercury, representing Visnu), who occupies
the lagna in exaltation and gives Bhadra Mahd-purusa-yoga.

Also significant in this connection is that the Moon is the Bratrikaraka and joins 9th
lord of Navamsa in the 51,1 house. This is highly auspicious as an indication that the
native was strongly connected to his guru, both through the prior lifetimes, as well as
in the current one. In fact, during his guru Srila Bhaktisiddhanta Sarasvati Thakura's
lifetime, Srila Puri Gosvam! was his personal servant and assistant for a period of
thirteen years. After his guru's earthly departure, the two were never separated byway
of spiritual connection.
i
It is significant in this connection that Srila Puri Gosvami was born on the Krsna astaml-tithi (8th
lunar day of the dark moon cycle), the same as was the birthday of Sri Krsna, although in a different
month, and which is referred to as Sri Krsna Janmastami by Vuisnuvus. Later we shall find that
auspicious occasions in his life, such as receiving of samyasa initiation took place on astaml-tithi as
well, in addition to the opening of a temple on the date of Sri Radhastami, the appearance date of
Krsna's consort, Srimati Radharani.
 Vaisnava Saints 303

Further to these themes, it is significant that the Guru-dcvata (planet most strongly
influencing Bratrikaraka in Navamsa) is Mercury, while Mercury dominates the
ascendant of the Rasi chart in exaltation. This indicates that his guru transferred the
essence of his teachings to the awareness and intelligence of Srila Puri Gosvami such
that the latter was able to transcribe and summarize his lectures and writings
meticulously and authoritatively.

Raja-sambandha-yoga or variations upon the theme of raja-yoga also abound in this

chart in the following ways:

• Atmakaraka and 10th lord Mercury and Amatyakaraka Jupiter conjoin. This brings
exceptional strength to the work of spreading his guru's mission. Since the
Atmakaraka is also a significator of the 9lh house, this yoga brings about effects
similar to those of Dharma-karmadhipati-yoga as well.

• Similarly, the Putrakaraka (PK) in this chart is Mercury, an indication that

philosophical discernment and intelligence, mantra chanting and bhajana, as well
as scholarliness also develop as part of the native's spiritual advancement in life.
This also resulted in mantra-siddhi or full realization due to sadhana and perfection
in the chanting of mantra. These effects are the result of the PK presence in
kendras and mutual rasi drsti with the AK, thus forming raja-yoga.

Yogas for Intelligence and Spiritual Learning

Sarada-yoga: In Chapter Five, Sarada-yoga was mentioned as one of two specific

combinations bringing the blessings of the mother Sarasvati (goddess of learning) to
the native. Sarada-yoga torms in this chart by way of the following positions: (1) the
Moon is in the third drekkana of a dual sign (Gemini), which links the Moon to Maha
Rsi Agastya and the quality of goodness; and (2) the Moon is in a kendra from
Mercury. Because both the Moon and Mercury occupy kendras from the lagna, the
yoga is all the more powerful. This confers transcendental knowledge on the native,
and the realizations of Vedic truths that are not available to scholars of book learning
alone. (Sarada-yoga: The Moon should be in the first drekkana of a moveable sign,
the second drekkana of a fixed sign, or the third drekkana of a dual sign, while in
mutual kendras with Mercury).

Dfumcmfall-yoga: Dhlmantah-yoga indicates a very analytical and discerning

intelligence that likes to research and probe into the mysteries of life. In the case of a
spiritualist, this gives the desire and motivation to conduct scriptural research and a
deeper meditative absorption in the unlimited levels of realization occurring therein.
The yoga forms if the lord of the lagna or the 5th joins the 3rd or 6th houses; if the lords
of 3rd or 6th join the lagna or the 5th; or if these lords have mutual aspects with each
other. In this chart Dhimantah-yoga forms by way of 3th lord Saturn joining the 3rd
house. It is made exponentially stronger by connection with 9th lord Venus and also
forms raja-yoga.
304 3> The Spiritual Dimensions of Vedic Astrology

Sarasvatl yoga: Sarasvati-yoga is similar in effect to that of the Sarada-yoga, in that it

brings forth the full blessings of the goddess of learning, thus rendering the native a
Veddnta-sara, or one who has realized the full import of the Vedas. It forms by way of
Jupiter, Venus and Mercury joining kendras, trikonas or the 2nd house. In this chart,
Sarasvati-yoga does not form in the Rasi chart, but forms verbatim in all of the
Navamsa, the Dasamsa and Vimsamsa charts. Naturally, the native rendered many
sendees as the editor-in-chief of the Gaudiya Matha Publications, and of many Vaisnava
newspapers and journals throughout his lifetime.

Yogas Involvingjupiter

Specific yogas involving Jupiter were mentioned in Chapter Five, and may be
mentioned here in continuation of the yogas given above related to scholarliness.
These notations are again repeated as follows:

• Jupiter-Mercury in combination make the native a linguist and very proficient in a

variety of languages. This gives the ability to study and implement textual
knowledge gleaned from a variety of sources. This combination becomes all the
more powerful in this chart due to the following facts: (1) Jupiter and Mercury
form raja-yoga by ruling all four kendras and joining the lagna; and (2) Mercury is
in exaltation in this chart thus forming Bhadra Mahd-pumsa-yoga. Mercury also
rules and occupies the Paka lagna, which attests to the great intelligence of the
native. Note here that the Dhimantah yoga mentioned above is rendered all the
more powerful due to its forming in the 3rd from the Paka lagna and its ruler
Mercury.

• Jupiter-Sun in combination inclines the native to understand the nature of the

universe, and he does so by study of the Vedas, Purdnas and other spiritual texts.
In the highest sense, the native attains supreme knowledge comparable to that of
Lord Siva. In this connection, readers may note that there are six philosophical
systems in Vedic culture (sad-darsam)2 applying to the six planets from the Moon
to Saturn (excluding the nodes). The Sun illuminates everything, and so is said to
be the reservoir of all knowledge, Narayana, the origin of everything. In this chart,
the Sun's conjunction with Mercury and Jupiter is a strong indication of the
native's implementation of Supreme knowledge, as is exemplified by great
personalities such as Lord Siva.

2
See Chapter Five for details
 Vaisnava Saints 3) 305

Parivraja-yoga; Sublimation of Sensual Desire and Asceticism

Naturally, Parivraja-yoga or Tapasvi-yoga should be found in the charts of great

renunciates such as life-long sannydsis and celibates. Apart from a specific Parivraja-
yoga in this chart (given shortly), there should also be strong connections between
Saturn and Venus (for self-control and voluntary restraint of sensual stimulation), and
Saturn and the Moon (for withdrawal of the mind from the objects of sense-
gratification. in this connection, the following may be noted; .

• In the Rasi chart, Saturn joins Venus, thus bringing the heart and love nature
to the level of transcendental love, or that exchanged between the devotee and
Krsna;

• In Navamsa, Saturn makes a strong aspect on the Moon and Mercury, bringing
restraint of the sense organs (Mercury) and the mind that controls them.

• In Dasamsa, both the Moon and Venus come under the aspect of Saturn.
Additionally, Saturn, Ketu and Venus have mutual rasi drsti in the Dasamsa,
thus forming a Tapasvi-yoga or combination for voluntary spiritual austerities.

• Finally, in Vimsamsa, exalted Saturn as the 5l11 lord has mutual rasi drsti with
Venus, who is also the lord of the Q''1 in swakshetra.

Apart from these indications, Parivraja-yoga, a combination for asceticism, forms in

this chart, giving the native the ability to assume the renounced order of life. The
renounced order or sannyasa involves a lifetime vow of celibacy, and thus is not
possible for the majority of spiritualists to properly execute in kali-yuga. The yoga
forms in this chart in the follow way:

• The Moon occupies a Drekkana ruled by Saturn, while conjoining Mars in the Rasi
chart. This is made all the more significant, as Mars is additionally the
Atmakaraka, the Moon is Sri Krsna (the Ista-devata), while both join moksakaraka
Ketu. The native had foregone household life and assumed the life of an avowed
celibate.

Dirgayu or Exceptional Longevity

Srila Puri Gosvami's chart illustrates a classic example of dirgayu, or an exceptionally

long term of life. In order to understand the term of longevity as seen in the
horoscopes, students may make note of the following techniques and yogas:

Method of Three Pairs: Three pairs of longevity determinants are judged for the
assignment of the chart to short, medium or long life. Without going into details
regarding astrological longevity, the following analyses should suffice:
306 3i The Spiritual Dimensions of Vedic Astrology

(1) The lord of the lagna, and lord of the 8th house
(2) The Moon and Saturn; and,
(3) The lagna and the Hora lagna

If any or all of these are in cardinal signs, then the term is long. If any or all are in
dual signs, then the term is medium. If such planets are in fixed signs, then the term
is short. If the terms shown by sign-types in each pair are different, then the third
sign type indicates the term of longevity for that pair. If two out of three pairs show a
specific term, then that term stands as the term of longevity. If all three are different,
then the term given by the HL or Hora lagna and lagna pair stands; while, if the Moon
is in the l51 or 7th houses, then the term shown by the Moon and Saturn pair stands.

The above provides a working system to ascertain the term of longevity. However,
extensive details into longevity determination are beyond the scope of this book. In
Srila Puri GosvamTs chart, the following pairs yield the term of longevity:

• Lagna lord occupies a dual sign = medium life

• 8th lord occupies a fixed sign = short life Term = Long life

• Moon's occupation of a dual sign = medium life

• Saturn's occupation of a fixed sign = short life Term = Long life

• The lagna's position in a dual sign = medium life

• The HL or Hora lagna in a fixed sign (Leo) = short life Term = Long life

=> Short term of longevity lasts until the age of 36

=> Medium term lasts until 72
Long term lasts from 72 to 108 (or a maximum of 120 years, which is the
ultimate term of life in kali-yuga).

This, in addition to Jupiter's occupation of the lagna, gave exceptionally long life to
the native, who left this world at the age of 101. He also did not suffer debilitating
disease in the latter part of life.

Thumb-rule Method of Longevity Determination

A "thumb-rule" method of determining the life-span involves the strengths of the

following planets:

3
According to Vriddha Karika, if the lagna is an even-footed sign, then the 8th house is counted in
reverse zodiacal direction from the lagna for the purposes of longevity determination. If the lagna is a
fixed sign and also even-footed, then the 7"1 from the 8'h house thus arrived, is taken as the 8th house
for longevity determination. This system has been found to work better than by taking the natural 8Ih
lord into consideration.
 Vaisnava Saints 3" 307

(1) Lord of the lagna

(2) Lord of the 10lh house
(3) Lord of the S01 house

If one out of three is strong and the others weak, then the native achieves short life.
If two out of three are strong, then the native attains medium life.
If all three are strong, then long life is indicated.

In Srila Puri Gosvami Maharaja's case, the lord of the lagna Mercury is exalted and
occupies a kendra. The lord of the 10th is also Mercury; while, the lord of the 8th Mars
is vargottama and occupies upachaya houses in Navamsa, Dasamsa, Drekkana,
Vimsamsa and Trimsamsa charts, to name a few important ones. Thus the thumb-rule
method yields an undisputed long life to the native of the chart.

Drig Dasas and Life Events for Srila Puri Gosvami Maharaja

The following events in the life of Srila Puri Gosvami may be considered with
reference to Drig dasa. Students may bear in mind here, that Drig dasa is the best dasa
of all for charts of such natives whose lives are fully surrendered to the service of the
guru and Ista-devata. The blessings of enlightened life and ultimate moksa may be
traced by such a dasa system, even though ultimately divine will achieves His purpose
without resignation to anyone or anything. The operation of Drig dasas during the
following life events is poignant in any case:

Events and Drig Dasas for Srila Puri Gosvami Maharaja

• April, 1917; He met his guru, to whom a strong and immediate spiritual bond
formed. Drig Dasa: Leo/Aquarius

• August, 1923: He received full dlksd initiation. Drig Dasa; Scorpio/Virgo

• December 13, 1936: His guru passes away: Drig Dasa: Pisces/Scorpio

• November, 1942; Received sannyasa-dlksa (initiation into the renounced order of

life). Drig Dasa; Sagittarius/Capricorn

• 1942-1949: Served as head pujdn (priest), at Sri Sn Yogapith, the birthplace of Sri
Caitanya Mahaprabhu. DrigMD maha dasas: Sagittarius and Virgo.

• September, 1958; Received gift of a great temple on the appearance day of Sri
Radha, from the King of Burdwan (a district in West Bengal). Dng Dasa;
Virgo/Libra,
308 3> The Spiritual Dimensions of Vedic Astrology

• November 22, 1999: Passes from this world. Drig Dasa: Capricorn/Capricorn.

Events and Dasas at a Glance

Table 8.1 below provides an easier listing of life events for Srila Puri Gosvam!'
Maharaja, with their corresponding Drig dasas;

Table 8.1; Puri Maharaja Life Events, Drig Dasas and Transits

Event Date Drig Dasa MD/AD Transits

l. Met his guru April, 1917 Leo/Aquarius Ke/Ge, Ju/Ar, Me/Ta
2. Received dlksa August, 1923 Scorpio/Virgo Ke/Aq, Ju/U, Me/Vi,
initiation Sa/Vi
3. His guru achieves Dec. 13, 1936 Pisces/Scorpio Ke/Ge, 5a/Aq, Ju/Sg
moksa
4 Received sannyasa- November. 1942 Sagittarius/Capricorn Ke/Aq, Ju/Cn, Sa/Ta
diksa
3, Served as head pujarl 1942-1949 Sagittarius and Virgo
at Sri Srf Yogapith
6. Received temple September, 1938 Virgo/Libra Ke/Pi, Sa/Sc, Ju/U
from King of Burdwan
7. Srila Puri Maharaja November 22, Capricorn/Capricorn Ju/Ar, Sa/Ar, Ke/Cp
attains moksa 1999

Event #1: Met his guru - Drig Dasa; Leo/Aquarius

Whenever any significant event occurs per Drig dasa and other rasi dasas as well, the
arudha lagna or its lord is almost always involved, Regarding the event of meeting his
guru, Puri Maharaja was in the dasa of Leo, whose lord directly joins Jupiter (the
natural karaka of the guru), and Mercury, the lord of the arudha lagna and natural
lagna. Further, the Sun receives the rasi drsti of Atmakaraka Mars, Bratrikaraka
Moon, and the arudha lagna itself. These combinations surely indicate that the most
important event of his young life was to occur: meeting his guru for the first time.

The sub-period sign is Aquarius, whose lord Saturn joins 9,h lord Venus, while their
dispositor, Atmakaraka Mars, joins the Bratrikaraka (BK) Moon in the arudha lagna or
(AL). These are classic combinations to indicate the most important spiritual events
of life.
 Vaisnava Saints \P 309

Transits

Consistent with the principles given previously regarding the positions of transiting
planets, Ketu was moving in Gemini, the arudha lagna at this time. Jupiter's
movement through the 8th house is made auspicious when in the lldl from the arudha
lagna and Atmakaraka. The lord of the lagna Mercury was moving in the 9th house at
this time, and fact which confirms the significance of an event relating to the gum and
the beginning of his spiritual life.

Event #2: Receipt of Dlksa initiation: Drig Dasa: Pisces/Scorpio

In order that spiritual initiation may occur at all for someone, the combination of the
5th lord, 9th lord, and most importantly the A5 or Mantrapada must form with the
lagna and arudha lagna. These yogas must apply first, otherwise the event of spiritual
initiation would never happen at all within the course of a lifetime, however advanced
in consciousness the native may be. Initiation is the beginning of the true spiritual
path, and this principle applies regardless of which lineage or spiritual path (guru
vargd) the native may follow.

Dasa rasi Scorpio is significant for initiation, given that the 5th and 9,h lords join in
this sign to form raja-yoga. Dasa lord Mars joins the arudha lagna with Bratrikaraka
(BK) Moon and Ketu, while all of them aspect the sub-period sign of Virgo. Virgo is
poignant here as the point in time during which diksa should occur, as it is directly
the A5 or Mantrapada of this chart. The presence of lagna lord. Sun and Jupiter in
that sign confirm the auspicious of the event.

Transits

At this juncture in Srila Puri Maharaja's life, transit Ketu was moving in the sign of
Aquarius, which is in a trine from the arudha lagna. Transit Ketu's in trine to the
arudha lagna nearly always occurs when the most significant spiritual events occur,
and especially that of dlksa. Similarly, Jupiter was transiting in the sign of Libra, also
in trine to the arudha lagna, while natal 5,h lord and lagna lord Saturn and Mercury
respectively, transited over the lagna and A5. When dasas and their lords, in tandem
with transiting planets, are properly aligned, then the destiny catalyzing spiritual
awakening is sure to take place.

Event #3: His guru attains moksa. Drig Dasa; Pisces/Scorpio

The event of the guru's crossing carries great meaning to the disciple, in that all of his
teachings culminate at this point in time. If the guru is the perfect example of Vedic
teachings, then he attains moksa after the event of death. This event too is poignant in
the study of Drig dasa.
310 Sr The Spiritual ■imensions of Vedic Astrology

Dasa rasi Pisces is the 7th from Jupiter, while the sub-period sign Scorpio is the 7Lh
from the 9th house. Thus both of the dasa and sub-period signs are marakas for the
guru, as seen through the chart of his disciple. Looking closer, Jupiter is the lord of
the 8th from the 9Lh, thus indicating that he is an important significator for life,
longevity, and death of the gum.

Further, taking Jupiter as the karaka for the guru, the stronger lord of the 2r'd or 8th
from Jupiter qualifies as the Gum-Rudra. In this case, the Gum-Rudra is the stronger
between Mars and Venus. Since Mars has more associates than Venus, Mars is the
Rudra for the guru. Mars' aspect to Jupiter at this point in time, as the lord of sub-
period sign, indicates the event of the gum's crossing.

Transits

Transit Saturn played a role at this time also, in that his movement through the sign of
Aquarius (note that Aquarius is also the A9 or Gurupada) in this chart enabled his
aspect to fall on 9th lord Venus, thus strengthening his natal conjunction with Venus.
Saturn's conjunction with Venus is highly significant as an indication of the gum's
great position of renunciation and tapasya, and also that the gum had such command
of the circumstances of death, that he left his body at will. This is very difficult for the
majority of persons in kali-yuga to achieve, and the ability to have such a command
over the timing and circumstances of death occurs as a result of the power of Saturn in
this chart with relation to the gum. This is also evident in the Vimsamsa chart,
wherein 9th lord Venus joins the 9th, while receiving the rasi drsti from exalted 5Lh lord
Saturn. So Saturn indicates the siddhi of control over the circumstances of death.

Transit Saturn's aspect to 9th lord Venus and the 12th house, from the position of the
A9, is an indication of moksa for the gum. Transit Jupiter's position in Sagittarius is
also significant in this regard, as he is both a karaka for the gum's longevity, and a
maraka for the gum. Not only is he a maraka as the lord of the 7th from himself in the
natal chart, but he is also the lord of the 7th from the Bratrikaraka Moon. From his
transiting position in Sagittarius, his aspect fell on the 12Lh house (moksa), while
transit Ketu's movement over the Bratrikaraka in the arudha lagna both suggest that
his gum attained moksa following his departure of this mundane dimension.

Event #4: Receipt of Sannyasa-diksa. Drig Dasa: Sagittarius/Capricorn

In the Gaudiya Vaisnava tradition, a disciple accepts the renounced order of life
(sannyasa-diksa) after two prior initiations. The event of sannyasa-dlksa is thus a rare
honor, and should be demonstrated through Drig Dasa as well. Dasa rasi Sagittarius is
poignant in this respect, as the sign itself has mutual rasi drsti with the A5, while
Jupiter itself joins that sign.

The positions of both the Sun and Rahu are significant in this respect, as Puri
Maharaja received the order to accept the renounced order from his gum (by that time
 Vaisnava Saints 3* HI

already departed) in a dream. Sun as ruler of the 12th house represents dreams, as
well as the dimensions where the departed gum may reside. Herein the importance of
A8 is significant, as the Sun's rulership of that sign may represent a vision or visitation
of the spirit of the guru from the "other side." Rahu's aspect represents intervention of
the spirit from a higher dimension when (1) he is placed in the 4th house (a trine from
A8 or Mrtyupada), while receiving rasi drsti from all the planets in this chart
representing the guru. The aspect of all of these signs and planets to the A5 made the
acceptance of the renounced order easy for the native, even though he had declined a
previous order to accept formal renunciation when his guru was alive.

The sub-period sign of Capricorn, directly the S1'1 house, is a powerful lime for
accepting the new mantra associated with sannyasa-dlksa, especially since 5th lord
Saturn has domain over the sub-period, Joins 9 h lord Venus to form raju-yoga

Transits

The transits at this lime are poignant. Ketu moved in the 9lh from arudha lagna, while
transit Jupiter moved through the sign of Cancer, his exaltation sign. From that
position, his graha drsti fell on to 5th and 9th lords Saturn and Venus, and the sub-
period sign of Capricorn. Simultaneously, transit Saturn moved through the sign of
Taurus, which is directly the 9,l' house, and from where his drsti fell on the 5th and 9lh
lords. Observance of these transits with reference to the Navamsa chart similarly
reveals the significance of that juncture in lime as a point from which the native's
sadhana ascends to a much higher dimensional level.

Event #5: Served as head pujari at Sri Sri Yogapilh. Dtig MD: Sagittarius and
Virgo.

Perhaps the highest honor granted to a disciple is to serve as head priest (pujari) at the
temple commemorating the birthplace of Sri Caitanya Mahaprabhu, the incarnation of
God in the kali-yuga. With regard to service and devotion, the 6th house and the
natural sign Virgo are important, while the 9th house, the natural sign Sagittarius, and
the A9, are important for priesthood. Both of these Drig dasa signs ruled the span of
time from 1942 to 1949, when Puri Maharaja's tenure of priesthood at this sacred
place occurred. The full and unobstructed argala of Saturn to the sign of Virgo and
the lord of Sagittarius, Jupiter, is significant in this connection. Saturn represents
service and submission, and spiritual austerity, and rules not only the 6th house
(Aquarius), but also the A9, which also falls in the sign of Aquarius. The argala of
Saturn thus indicates the strict self-discipline to assume such duties, while the guru
himself mandates such service with a strict order. The Sun's position in the sign Virgo
is central to this sector of the native's life, as it rules temples specifically In fact, it
may be noted here, that Srila Puri Maharaja was renowned as an authority in the
correct methods of arcana or Deity worship. He served the Deities of Radha-
Gopinatha constantly throughout his entire life.
312 S* The Spiritual Dimensions of Vedic Astrology

Event #6: Received a Magnificent Temple from the King of Burdwan. Drig Dasa:
Virgo/Libra

Here again the Rdja-yoga involving Saturn and Venus is significant, given the argala of
Saturn (with Venus) to both the maha dasa and sub-period signs, Virgo and Libra
respectively. When attempting to pin-point a rasi dasa when important events take
place, first note which planets form Raja-yoga in the chart. Then see which signs the
Raja-yoga forming planets either aspect (by rasi drsti), or the signs to which they have
unobstructed argala. It is during the dasas of such signs that the Raja-yoga fructifies.

In this case, the Raja-yoga involving Venus and Saturn come strongly into play.
Venus not only represents the female consort of Sri Krsna (Sri Radha), but also the
mood or sentiment of divine love, Krsna-Prcma. Saturn's position solidifies the
dedication and acceptance of vows relative to the purificatory process and to the
service of the temple Deity. In this connection the role of Saturn as the Dharma-
devata (planet ruling the 9lh from the Karakamsa lagna in Navamsa) is even more
important. When both of these either aspect or form argala to the dasa and sub-
period signs, then the potential of the Rdja-yoga becomes manifested in the native's
life.

Transits

The importance of the Venus-Saturn Rdja-yoga in this chart becomes even more
visible when observing the corresponding transits when the temple was received.
Transit Ketu was in trine to Venus-Saturn, while transit Saturn was in the sign of
Scorpio itself, where they are placed natally, Jupiter's transit of the sub-period sign
Libra, and in trine to the arudha lagna, indicated that the gift was highly important
and that it enhanced the native's reputation within the society of his peers
exponentially.

Event #7; Puri Maharaja Possibly Attains Moksa. Drig Dasa: Capricom/Capricom

There are a number of items that are significant at this point in time with respect to
the native's passing from this world. According to Maharsi Jaimini, the time of the
native's passing (as appropriate to various dasa systems), and the circumstances of
death, may be seen from the 3rd from the arudha lagna, and the 8th therefrom. These
may also be seen from the vantage point of the Atmakaraka. In this case both the
maha dasa as well as the sub-period sign are Capricorn, which is directly the 8lh from
the arudha lagna. Given that moksa is the endpoint of an entire lifetime of pure
devotional service, the Drig dasa periods at death, are significant as the most
important spiritual event of the native's life. Capricorn also has mutual rasi drsti with
the 12'h house (Leo), which is also the A8, Leo, as the 3rd from the arudha lagna,
becomes all the more pivotal, as it is also the 3rtt from the Atmakaraka, in whose sign
position the Ista-devata, Bratrikaraka (BK) and mokshakaraka Ketu are positioned. It
 Vaisnava Saints 3n 313

is not a stretch to conclude, therefore, that both the guru and the native's Ista-devata,
Sri Krsna, were present at the time of his crossing.

T ransits

By transit, Ketu was moving through dasa and sub-period sign Capricorn. When seen
with reference to the Navamsa lagna, which is also Capricorn, the event of moksa
following death becomes still easier to visualize. Ketu and the sign of Capricorn in
Navamsa, both aspect (by rasi drsti) the 12th from Karakamsa lagna, wherein 9'1' lord
Mercury (the guru), and exalted Ista-devata Moon are positioned. These positions, in
tandem with the rasi drsti of Jupiter and Venus on the 12th from Lagnamsa, fulfill the
rules governing the possibilities of moksa for the native. According to Jaimini, these
are: (I) benefics only should aspect or conjoin the 12lh from Karakamsa and
Lagnamsa; and (2) Ketu, by natal or transit location, must also occupy or aspect these
positions.

The complete and undisputed absolution of any sins normally imposing rebirth on a
native are similarly indicated by the positions of Saturn and Jupiter in the S111 house of
the natal chart by transit. Saturn in this case rules the b'1' house, while his movement
in debilitation in the house of "sins" (8'11) with Jupiter, suggests that there was little if
anything to pardon in the way of sinful activities. This is highly significant in light of
the Punya Chakra, which is the chart cast for the moment of death. The Punya
Chakra is very revealing of the position and attainment of the native having died, if
the precise moment of death is known. Although the details of the Punya Chakra and
its interpretation are beyond the scope of this book, some basic principles of its use
and importance are given in Chapter Four and as follows:

Punya Chakra of Srila Bhakti Promode Puri Gosvami

Punya Chakra is the chart cast for the place and moment of death, and is discussed in
detail in Chapter Four. There are specific rules that must be learned for the
interpretation of the results of this chart. The Punya Chakra for Srila Puri Maharaja's
passing follows. Students may remember that the Punya Chakra is basically a transit
chart or adjunct to the natal chart. Thus the Atmakaraka and various devatas found in
the natal chart are appropriate to the Punya Chakra as well:
314 The Spiritual Dimensions of Vedic Astrology
(Jup) (Sat
Moo

Sun Aai
■ ■-
Rah
Rasi
e
Puri M. Punya Chskra b 2
Ket
November 22. 1999
2-10:0Q (5:30 east)
81 E 15. 20 N 25 Mai
AL Ven
(Mer) Asc (Sat) \
Moo (Jiip)-

Asc: 7Vi Sun; 5 So 14 (PK) Moon; 14 Ar 56fPiK) Mars. 2 Cp 47 (SK|

Merc (R): 22 Li 46 (AK| Jup (R): 2 A* 33 (DK.) Ven; 20 Vi 04 (AmK) Sal (R): IS Ar 36 (0K;
13 Cm 2D [MKj Ketu 13 Cp 20 HL: 29 Ge 18 GL; 21 Sg 38
On first inspection, it is evident that the native attained moksa after leaving the
physical body. Per the above requirements, Jupiter occupies the 8th house of the
chart, indicating positively that any and all sins committed by the native were forgiven
and absolved. Jupiter is not only the natural significator of the guru, but all divine
personalities who may guide the soul and grant birth in a higher dimension. Jupiter is
conjoined the Moon who is the Ista-devata for Puri Maharaja, a point which indicates
the divine protection of Sri Krsna at the critical moment of death.

Retrograde Saturn also occupies the 8* house, a fact which is significant for the
following reasons:

• Saturn is the Dharma-devata of this chart, and thus represents the deity who
dispenses the results of prior karmas. t hese decide whether the native rises
higher in the future incarnation or otherwise. In this case, the combination of
Saturn with Jupiter and the Moon indicate that the birth was in higher
dimensional planes, yet in and of itself did not guarantee moksa. The
suggestion of moksa is explained shortly.

• The key point about Saturn in this case is that he rules the 6'h house, which
indicates sad-ripus or the six kinds of enemies, There are no planets in the 6lh
house, while the lord of the 6th is debilitated in the 8th. This gives no strength
whatsoever to the six kinds of enemies mentioned above, and thus no
attachments remain which would oblige the soul to be rebom in this material
world.

There are no planets in the 7th house either, while the 7th lord Jupiter goes to the 8th
house. As mentioned above, Jupiter's presence in or aspecting the 8th house is a great
boon for those wishing to relinquish the repetitions of births and deaths. Since the 7th
 Vaisnava Saints 3? 315

house has to do with death and rebirth, there are no future births indicated in this
chart due to Jupiter's pardon of any remnants of prior liarmas.

Debilitated Venus (lord of the 9lh house) occupies the lagna. This indicates that the
native felt himself humble at the time of death to have had the great fortune of serving
Sri Radha and Sri Krsna in his lifetime. Venus as lord of the 9n indicates that he was
absorbed in the elevated mood of love of God at the point of departure. There is a
great deal of satisfaction regarding the accomplishments of the outgoing lifetime, yet
the native does not accept these to be his own This indicates a significant
diminishing of ahankara (false ego) giving the native the requisite humility with
which to surrender his soul to God. Strong benefics or planets in strength on the
lagna give a native the sense of satisfaction regarding achievements, yet the ego of
being a great or successful person would be out of proportion simultaneously. Ninth
lord Venus in debilitation in this chart is key, in that the native made great spiritual
achievements, yet left the body in complete humility. This qualification gave him the
possibility of entering the spiritual world following death.

Evidence of Moksa

According to both jaimini and Parasara, Ketu must aspect the 12th from Lagnamsa
and/or Karakamsa lagna, preferably from the signs of Pisces or Cancer in the Navamsa
chart, in order to grant moksa to the native. These possibilities are enhanced with the
simultaneous aspects or positions of natural and functional benefics as well. In this
Punya Chakra, exalted 8' lord Mars is the Atmakaraka and he ]oins Ketu in the 3r
from the arudha lagna. A powerful AK in the Punya chart cannot be underestimated
in consideration of the strength of the soul to achieve its ultimate destination. Mars
joins Ketu in this chart, while both aspect the 12lh from the lagna by rasi drsti.
Further, all the planets in the 8lh house, including Ista-devata Moon, Jupiter and
Dhanna-devata Saturn, aspect the 12th house. There is little to suggest from these
positions that the native was obliged to return to the material world.

The circumstances of death may be seen by way of influences on the 3rd and 8lh from
arudha lagna, as well as those positions from the Atmakaraka planet. The positions of
Ketu and the powerful Atmakaraka in the 3rd from arudha lagna, give the same
interpretation of the circumstances of death as Moon, Saturn, Jupiter, Mars and Ketu
aspecting the 8th from the Atmakaraka lagna. All planets in this chart, including
Mercury (who rules the lagna) aspect all of these positions. Given the natural and
functional strength of these planets, one has no need to stretch evidences to conclude
thai Puri Maharaja attained liberation.

Finally, the Drig dasa that was operating at the time of his death was
Capricorn/Capricorn. The significance of this with reference to the natal chart has
already been explained. The position of Capricorn with Atmakaraka Mars and
moksakaraka Ketu in the 3rd from the arudha lagna in the Punya chart, however, is
even more revealing. This shows that the Drig dasa may indicate the path in the next
316 2p The Spiritual Dimensions o( Vedic Astrology

lifetime in a general way as seen from the Rasi chart. Yet, in the Punya chart, the same
Drig dasa operating at the moment of death reveals the path after death even more
poignantly.

Chart 8.2: Srila Sridhara Gosvaml Maharaja

titifesavah karunikah
suhrdah sarva-dehinam
ajata-satravah sdntdh
sadhavah sadhu-bhusanah

"The symptoms of a sadhu (saintly person) are that he is tolerant, merciful and
friendly to all living entities. He has no enemies, he is peaceful, he abides by the
scriptures and all his characteristics are sublime Srimad-Bhagavatam 3.25.21.

Srila Sridhara Maharaja was a pure Vaisnava saint and highly respected sannyasi of the
Brahmd-Madhva-Gaudiya-sampradaya.'' He was a senior disciple of Srila
Bhaktisiddhanta Sarasvati Thakura, the great Vaisnava scholar and acharya of the Sri
Gaudiya Matha, the second most recent link in the chain of disciplic succession
stemming from Lord Sri Caitanya Mahaprabhu. Well-known and beloved by his god-
brothers and associates, Sridhara Maharaja was a pure, simple Vaishnava of the highest
order (uttama-adhikari), highly learned in Vedic scriptures and completely devoted to
the promotion of divine consciousness through love of Radha-Krsna. His life was
exemplary in terms of his not only being fully learned and cognizant in the Vaishnava
Siddhanta (conclusion of scriptures), but also in terms of his being a living example of
how one could prepare for the highest perfection of love of God and thereafter the
attainment of full moksa or liberation. He was a god-brother and close friend of Sri
Srimad A C. Bhaktivedanta Svam! Prabhupada, the founder of the Hare Krsna
movement, and whose chart is be studied in the final chapter of this book. The
events of his life illustrate Drig dasa and the astrological spiritual principles that have
been discussed thus far.

4
There are four authorized Vaisnava sampradayas or disciplic successions. The one which dales back
the furthest historically, begins with Brahma, the creator, and was re-instituted in 1 l,h century India by
the Vaisnava saint Srila Madhvacarya. The most recent link to the Brahma-Madhva disciplic lineage was
that of Lord Sri Caitanya, who hailed from Nadiya or Gauda-desa, which is a district in West Bengal.
Thus, being a great guru and proponent of the teachings of Sri Caitanya, Sridhara Maharaja was
initiated into Vaisnavism through the Rrahma-Madhva-Gaudiya-sampradaya
 Vaisnava Saints 317

Chart 8.2: Srila Sridhara Gosvam! Maharaja

Ven
Sun e X• /
Mar
Sal \
Rasi
Mer
Sridhara Maharaja ^
October 12, 1»95
23 3» >0 (5:52 east) !
88 E 11, 22 N 34
Sat

Asc: 0 Cn 43 Sun: 26 Vi 45 (AK) Moon: 11 Cn 20 (OK) Mars: 2aVil8(AinK)

Merc; 13 Li34 (MK) Jup: 13 Cn47 (PK) Ven; 25 Le 33 (BK) Sat 15 Li 07 (PiK)
Rahur 13 .Aq 22 (G'<) Ketu; 18 Le 22 HL: 13 GL 1 Ge 31

Rah
Mer

Sat Asc
Navamsa
Sridhara Maharaja
October 12. 1195 Mar
23.38:#0 (5:52 east)
8» E 11, 22 N 34
Ven AL Ket
JUP Moo Sun

Mer
Asc Ven Ven M«r
y Asc • V'
12 11^ Sat
Sat AL Mar
D-20 Jup
AL ■4V 1 10 Sun
Mar jup Sndhara Maharaja /I
Sun Ocjober 12, 1#95
23 38 DO (5 52 east'i
88 E 11. 22 N 34 9 Rah
ft
Ket e /m/ Ket
Rah Moo / s v /
/ / Moo
318 3? The Spiritual Dimensions of Vedic Astrology

Before venturing into an analysis of this chart, the following significant points
regarding Srila Maharaja may be noted;

• He was bom in a brahmana family in SrTdhama Mayapur, one of many sacred

places in India and on this Earth. Mayapur dhama carries great significance, in
that this was the birth place of Sri Caitanya Mahaprabhu, the incarnation of Visnu
in kali-yuga. In and of itself, such a birth alone indicates that he was a spiritually
elevated soul. Yet, his subsequent dedication to spreading the mission of Sri
Caitanya by way of serving the Gaudlya sampradaya, made this incarnation all the
more notable for a Vaisnava saint.

• Because of a promise made to his father, he married early on in life for a period of
six years, although he was not at all inclined to the life of a householder. Instead,
he wanted to become a sannydsi.

• He received two initiations, the first was his dlksa initiation, and the second was
his initiation into the renounced order of life (sawiydsa).

• As a great scholar of Sanskrit and Vedic scriptures, he wrote prolifically, lectured

and became highly respected as someone who could propound the Vedic
conclusions convincingly and eloquently. After his beloved guru passed from this
world, he started his own mission, the Sr! Caitanya Sarasvat Matha, thereby
assuming the duties and responsibilities of diksa-guru (initiating spiritual master)
himself.

• He left this world in the same holy place of his birth while chanting the holy
names of Krsna.

Initial Observations

Even for a beginning astrologer, it is not difficult to identify this as the chart of
someone of a very high spiritual stature. Cancer rises in the Jupiter-ruled naksatra of
Punarvasu, while 9lh lord Jupiter itself joins the ascendant in exaltation. Lagna lord
Moon in tandem with Jupiter in the sign of Cancer, formulate a great Raja-Laksmi-
yoga, which alone attests to the sainthood of the native and his stature as an
exceptionally advanced Vaisnava guru. This is confirmed by the placement of lagna
lord Moon and Jupiter in the auspicious Pusya naksatra, with its lord Saturn exalted in
the 4th house.

Additionally, the positions of exalted planets in kendras to the lagna, the Moon, and
the arudha lagna, are highly auspicious, and render the horoscope powerful in light of
the spiritual purpose of the native's lifetime.
 Vaisnava Saints 3) ■519

In the Vimsamsa chart, Rdja-Laksmi-yoga also forms by way of lagna lord Mars
joining Atmakaraka and 5lh lord Sun, and 9lh lord Jupiter in the 10th house. If a Rdja-
Laksml-yoga forms powerfully in the Rasi chart, as well as in the Navamsa and-or the
Vimsamsa charts, then the religiosity and blessings coming to the native increase
exponentially.

Further to these positions, a number of very important yogas are also to be found in
this horoscope;

Planetary Combinations for Vaisnavas per Sapta Rsi Nadi

According to the Sapta Rsi Nadi, the following combinations may apply in the charts
of Vaisnavas:

• If Jupiter is in the lagna and malefics are in kendras (quadrants), then a Visnu
temple is somewhere in the vicinity of the person's place of birth (or in the vicinity
of the native for whom a Prasna chart is consulted). Or, the person could be a
Vaisnava.

• If the lagna associates with a benefic and is aspected by malefics, then Visnu is
indicated as the worshipable deity of the native. (However, if the lagna is
associated with a malefic while aspected by benches, then Lord Siva is indicated
instead).

Note that in this chart, both criteria apply verbatim, thus indicating that the native is a
Vaisnava of a very high order.

Maha-Purusa-yoga

Maha-purusa-yoga is found in the chart of a great person, which is what the name
implies. Jupiter's occupation of the lagna in exaltation forms Hamsa-Maha-purusa-
yoga, while Saturn's exaltation in the 4th house causes Sasa-Maha-purusa-yoga. In
order for these yogas to apply in full, the five planets from Mercury to Saturn (one or
several of them), must be in exaltation or own sign, and occupy a kendra from the
lagna. In accordance with the nature of the planets so placed, the person becomes
renowned as exceptional in the categories represented by those planets. Thus Jupiter
gives status as a priest, learned scholar and guru: whereas Saturn gives reputation as a
strict renunciate who lives the life of an ascetic.

T apasvi-yoga

Further to the principles of renunciation visible in this chart, Tapasvi-yoga also forms
by way of mutual rasi drsti between Saturn, Venus and Ketu. In the previous chapter,
this yoga was also found to apply in the chart of Saint Padre Pio (Chart 7.1), who also
was a lifelong celibate Catholic priest The yoga does not frequently apply in full, yet
320 The Spiritual Dimensions of Vedic Astrology

when it does, the native is often a lifetime celibate or at least observes celibacy for
most of his life.

Parivraja-yoga

Parivraja-yoga is also a yoga for detachment or asceticism, yet it does not often apply
in full in the charts in which it is found. The lord of the Moon sign must come under
the aspect of Saturn alone and not be aspected by other planets. In this chart, the
Moon itself is the lord of the Moon sign, as well as lagna, and it receives the aspect of
a powerful Saturn in Libra. Technically speaking, Jupiter's joining the Moon in the
sign of Cancer diminishes the effect of the yoga. However, in this case, Jupiter is also
the lord of the 9th house, and thus Sridhara Maharaja's renunciation involved the
active teaching of Vedic scriptural conclusions. So, although the technical
requirements of the yoga do not apply in full, it is evident that some qualifiers are
necessary in consideration of which planet actually breaks the yoga. If the planet
breaking the yoga is the exalted 9th lord, then certainly the individual does not
renounce activity which promotes divine consciousness.

Yogas for Learning and Spiritual Consciousness; SarasvatTyoga and Brahma-yoga

Respectively

Sarasvati yoga: Being the consort of Lord Brahma, out of whose intelligence creation
took place, the goddess Sarasvati rules over the functions of learning. If the Sarasvati-
yoga applies in a chart, then one is blessed with learning of a very high nature. If
Jupiter, Venus and Mercury join the 2nd house or kendra and trikona positions, then
the yoga applies. It is said to apply in full, however, only if Jupiter is very strong and
well placed by sign and house position. Jupiter's position in exaltation in the Is',
Venus in the 2nd and Mercury in the 4th all bring forth the effects of Sarasvati-yoga in
full. Sridhara Maharaja was renowned as one of the most learned Vaisnava disciples of
the great Bhaktisiddhanta Sarasvati Thakura, who himself was perhaps the greatest
Vedic scholar of the 20'h century.

Brahma-yoga: Brahma-yoga is found in the charts of spiritualists, and also in the

charts of those who attain divine consciousness as a result of spiritual advancement.
It forms when Jupiter is in a kendra from the 9'h lord; Venus is in a kendra from the
11th lord: and when Mercury is in a kendra from the l51 or 10Ih lord. Naturally, if one
has Cancer rising in the chart, two out of three criteria apply automatically. The
placement of Mercury, therefore, becomes the deciding factor as to whether or not
Brahma-yoga applies. In this chart, Mercury is in a kendra from the lagna and its
lord, thus bringing full application to the Brahma-yoga.

Rahu and Education

Regarding education, Sridhara Maharaja went to college and attained a Bachelor of

Arts degree in Law, although he did not consider this education to be important.
 Vaisnava Saints 3rs 321

Instead, he read and memorized the Sri Caitanya-caricamrta which recorded the sacred
life and pastimes of Sri Caitanya Mahaprabhu. In this connection, it is noteworthy
that Rahu's trinal aspect falls exactly on Mercury in this chart, while also exchanging
rasi drsti with Jupiter. In the context of a saint or renunciate, Rahu in this connection
indicates influences which are anti-cultural or beyond the reach of mundane
education. Further to this conclusion, note that in the Navamsa and the Vimsamsa
charts, Rahu joins the 9th house, and has a strong influence on Mercury.

Also noteworthy is the fact that in the Navamsa and Vimsamsa charts, Rahu is in weak
signs, Pisces and Sagittarius respectively. This indicated that, although his influence
on Mercury caused a departure from a conventional focus in education, it could not at
the same time cause the native to deviate from his strict religious principles.

Vipareet-raja-yoga and Mercury

It is significant that the karaka for education. Mercury, conjoins an exalted Saturn in
this chart, thus forming Viparit raja-yoga. The relevance of the Viparit raja-yoga to
"success following reversals" is very poignant in the charts of persons who renounce
mundane life to achieve absorption in divine consciousness. In the strict sense of the
term, anything causing loss or devastation materially speaking is considered a
"reversal." In the mind of a spiritual renunciate, however, loss of the mundane is
welcome and indicates a completion of all normal duties associated with society and
culture. So, with 12th lord (renunciation) Mercury joining 8ch lord (yogic siddhis)
Saturn in the 4^ house, the life of an ascetic would be highly conducive to the kind of
learning that Sridhara Maharaja considered to be important.

Navamsa and Mantra-Sastra

It was mentioned in Chapter Two, that if malefics predominate in the trinal houses
from the Navamsa iagna, then the spiritualist becomes expert at the recitation of
mantras, although his sadhana practiced is with very strict and severe austerities. In
the chart of a Vaisnava, however, the soft and devotional nature of his seva, mantra
practices (hhajana) and study of scripture are indicated by benefics primarily situated
in such positions. It is of particular note in this chart that three benefics: Jupiter.
Venus and Mercury, position themselves in the Navamsa trikonas, thus indicating
Vaisnava scholarship and devotion. Further, Jupiter's powerful position in the Rasi
chart, as well as 5lh house position in the Navamsa, confirm that the native would
become vastly learned and a preeminent scholar in the areas of spiritual and
philosophical knowledge.

Indeed, Sridhara Maharaja was a prolific author of Vaisnava literature throughout the
course of his lifetime. Among the most notable of his works include Sri Sri Prapanna
Jivandmrtam, a Sanskrit devotional treatise on the subject of divine surrender; and Sri
Bhaktivinoda Viraha Dasakam, another Sanskrit composition on the ideals and
philosophical dignity of the Sri Caudiya-Vaisnava-sampradaya.
322 2P The Spiritual Dimensions of Vcdic Astrology

Venus as Dharma-devata and Bratrikaraka

Fourth lord Venus' conjunction with Kent in the 2nd house of the chart also indicates
that education would proceed along the lines of that which liberates the mind or
consciousness of the native. This possibility carries even greater significance when it
is observed that Venus is the Bratrikaraka (indicating the influence of his guiu), and
the Dhanna-devata (indicating the deity guiding his dharma or religious principles).
Finally, the mutual rasi drsti between Venus and Ketu, and the arudha lagna
occupying the 10th house, further indicate the status and reputation attained by this
individual as very learned in scriptures and devotional procedures.

Yogas Involving the Atmakaraka

If the Atmakaraka joins the Putrakaraka, Pitrikaraka or the lord of the S'1' house, then
raja-yoga is formed. In this chart, AK Sun joins Mars, who is not only the lord of the
5' , but also the lord of the 10th, and thus is a yogakaraka. Sun is vargottama also and
joins Ketu in the Navamsa, further indication of the native's high levels of spiritual
attainment in this lifetime. However, because of the full combustion of Mars in this
chart, Sridhara Maharaja was not known to be one who canvassed to spread his
movement very well. Instead, he was known as a very meek and humble person who
was more passive and sensitive and not in the least aggressive in the promotion of his
mission. While in the true sense of the term. Mars cannot become combust,'1 it is
most often found that those with Mars in close proximity to the Sun are gentle, non-
intrusive and unassuming in nature. Further, the Papa-kartari-yoga of Satum on one
side of the Sun and Ketu on the other side accentuates spiritual detachment around
the profession or career of the native.

Vimsamsa, the Atmakaraka and Debilitated Planets

Sridhara Maharajas passivity or humbleness should not, however, be taken to mean

that he was weak or disinterested in promoting his spiritual mission. On the contrary,
the same Sun-Mars rdja-yoga appears in the Vimsamsa chart, yet with Mars as the lord
of the ascendant exalted in the 10th. Jupiter joins the yoga as the lord of the f)'11 which
indicates that he was extremely enthusiastic about the work of teaching and training
disciples in the knowledge and scriptural conclusions, yet he did so with a passive
humility and a less forward demeanor.

5
In Chapter Two of this book, Mars combustion was mentioned. Note that because Mars and the Sun
arc both fiery, their tattva or energetic dispositions compliment each other. Thus, fire (Mars) cannot be
"burnt up" by the Sun, who is fiery to start with.
 Vaisnava Saints 3) 323

Rahu, Ketu and Moksa

Rahu and Keen's 9,h house position in the Vimsamsa is very significant as well. Apart
from Rahu's debilitation as mentioned before, two other planets, Moon and Jupiter,
are also debilitated in the Vimsamsa chart. The presence of debilitated planets in the
Vimsamsa is consistent in the charts of many saints and self-realized persons, as
within the environment of dharma (D 20), the desire to improve oneself materially
speaking through such planets, does not occur in the mind of the native. So far as the
nodes are concerned, they always occupy the same sign-house in the Vimsamsa chart.
Two matters are of particular importance here;

1. If between Rahu and Ketu, Ketu is exalted, whereas Rahu is debilitated in D-

20, then it is highly advantageous to the native who wishes to purify the desire
nature and subsequently attain moksa. The opposite results if instead Rahu is
stronger and Ketu is weaker. In such a situation Rahu poses an impediment to
the path of liberation. Note in this case that Rahu is debilitated and Ketu is
exalted, while both occupy the 9lh house.

2. Aries rises in the D-20 and enables both Rahu and Ketu to aspect the 12lh
house (due to their occupation of a dual sign, Sagittarius), indicating that the
temptations of desire are not at all impediments to the native's attainment of
liberation. Their occupation of the 12th house from the Atmakaraka in D-20
also, further underscores the native's great punya or spiritual elevation, thus
enabling him to attain freedom from the mandates of birth and death.

3. Finally, in the Navamsa chart, Atmakaraka Sun and moksakaraka Ketu, as well
as 12' lord Mercury, all aspect the 12lh house. This, according to Maharshi
Jaimini, is a combination for the attainment of moksa following the current
incarnation.0

The Ista-devata and Atmakaraka

In several places in this book, the relationship between the Ista-devata and the
Atmakaraka has been discussed. A spiritually advanced soul is one who, through a
succession of many lifetimes, has developed a close, personal relationship with the in-
dwelling Paramatma (Supersoul). This intimate relationship between the jivatma
(individual soul) and the Paramatma (Supersoul) is seen in astrological terms as a
strong connection between the Ista-devata and the Atmakaraka. In Srila Sridhara's
chart, Mars, as the Ista-devata, reflects a strong affinity to the Visnu llla-avatara Sn
Narashtihadeva (the half-man, half-lion incarnation of Visnu). Through His

6
MJUS 1.2.69: "Ketu in ihe 12lh house gives linal emancipation to the soul " By deduction, Ketu's rasi
drsti to the 12th, in company with the Atmakaraka is another adaptation to the above principle.
324 35 The Spiritual Dimensions of Vedic Astrology

omnipotence, Sri Visnu can manifest Himself in any of His forms at any time, all in
accordance with the desire and meditative absorption of his bhakta or devotee.7

In this chart, Ista-devata Mars joins the Atmakaraka Sun in exact degree conjunction,
and shows that the ptior life relationship between soul and Supersoul is revived in a
powerful way in this lifetime. Since both Sun and Mars form rdja-yoga in other ways,
as mentioned above, the union carries out a much larger meaning within the context
of the native's spiritual work throughout the course of his lifetime.

Commonality with the Chart of Lord Sri Ramacandra (Chart 8.3)

There is an uncanny similarity between the chart of Srila Sridhara Maharaja and the
treta-yuga-avatara8. Lord Sri Ramacandra. The following (Chart 8.3) is the Rasi chart
of Sri Ramacandra, as accepted byjyotisa scholars such as Sri Suryanarain Rao, B.V.
Raman and others:

\ \ Ketu // Ven Sun Mers Ketu

\ 5/ Laq \ / AL UL
Jyp jW^erc >Lag
Wcon/ Jup
/ SatRV/j SsJii \ Sri Moon
\ yrio\ AL UL/ Rama
Mars
\/ Mars \ '/en
/ "X Rahu Sat R
/\Rahu N/^

In Sridhara Maharaja's case, birth was during the Krsna Navami Tithi, which is ruled
by his AK Sun. In Lord Ramacandra's case, birth was during the Shukla Navami Tithi,
while in both charts. Cancer was rising with the Moon and Jupiter (in exaltation).
Further, in both charts, Saturn attains exaltation in the 4111 house, although in
retrogression in that of Lord Ramacandra. In Sir Ramacandra's chart, Saturn's
retrogression represented His having to be in exile for a period of time following the
kidnapping of His wife, Sita-devi. In other words, for a king, renunciation is neither
proper nor expected, yet in the lild of Lord Ramacandra, it happened as indicated by
the retrogression of exalted Saturn.

On the other hand, for Sridhara Maharaja, Saturn's participation in Vipareet-rdja-yoga

indicated the renunciation of wife, family and society for spiritual attainment even
though his father had desired that he become a householder. So, the themes of
renunciation in both charts play out differently, yet the experience was the same
ultimately.

7
Sri Brahma-samhitd 5.39
K
See Chapter One for a complete description of the six kinds of maldras or incarnations of God.
 Vaisnava Sainls 35 325

Fructification of Raja-yoga

The two most significant combinations in Sridhara Maharaja's chart are; (1) the Raja-
Laksmi-yoga of Moon and Jupiter in the lagna; and (2) the Raja-sainhandha-yoga of
Atmakaraka Sun and Amatyakaraka Mars, as lord of the 5th and 10lh houses.
According to principles given in Chapter Four, idja-yogas positioned in the I5' or 7'h.
as well as 3r or 9lh houses fructify in old age. In this case, the greater fame and
recognition of Vaisnava scholarship and pure devotion came to Sridhara Maharaja in
the latter part of his life, as both of the above rdja-yogas are positioned in the 1SI and
3rd houses respectively.

Marriage, which took place after his 24* year, is indicated by both yogas in the 2nd and
4th houses. Rdja-yogas occurring in these houses (as well as the 8lh and 10th), fructify
in youth. Exalted Saturn, as the lord of the UL (upapada lagna), forms Viparit rdja-
yoga with Mercury, while Grha-haraka Ketu and Venus (significator of the
householder ashram if positioned in the 2nd house), aspect from the 2nd house. These
combinations and their house locations certainly made the native a detached
householder in his early years. These combinations, and the times in life of their
operation also illustrate the principles of rdja-yoga fructification that were given
earlier.

Drig Dasa and the Timing of Events

There are a number of events that occurred in the life of Sri la Sridhara Maharaja that
illustrate the efficacy of Drig dasa. Before listing and analyzing these, the following
are the schedule of Drig dasa major periods (1st and 2nd cycles) for this chart:

Table 8.1; Drig Maha Dasas: Sridhara Maharaja

Maha Dasa Duration Maha Dasa Duration

Pisces 1895-10-12 - 1904-10-13 Taurus 1957-10-13- 1960-10-13
Sagittarius 1904-10-13-1912-10-13 Cancer 1960-10-13 - 1972-10-13
Virgo 1912-10-13- 1923-10-14 Libra 1972-10-13 - 1982-10-14
Gemini 1923-10-14- 1927-10-14 Capricorn 1982-10-14 - 1986-10-14
Aries 1927-10-14- 1932-10-13 Pisces 1986-10-14 - 1989-10-14
Leo 1932-10-14- 1943-10-14 Sagittarius 1989-10-14-1993-10-14
Scorpio 1943-10-14- 1952-10-13 Virgo 1993-10-14-1994-10-14
Aquarius 1952-10-13-1957-10-13

Events

Among many, the following events were the most significant in the native's life so far
as the study of Drig dasa is concerned. For ihe purposes of comparison and contrast,
the corresponding Narayana dasas are listed also. (See a summary of these events in
Table 8.2.)
325 <S/> The Spiritual Dimensions of Vedic Astrology

1. He married, in observance of a promise to his father that he would do so, in

November of 1919. Drig Dasa: Virgo/Taurus; Narayana Dasa; Pisces/Libra.

2. He joined his guru's mission early in 1926, and received diksa initiation on
October 20, 1926. Drig Dasa: Gemini/Libra: Narayana Dasa: Pisces/Cancer,

3. He entered the renounced order of life by receiving sannyasa initiation in October

1930. Drig Dasa: Aries/Pisces; Narayana Dasa; Aquarius/Capricorn.

4. His guru attains moksa. After this event, he wrote numerous books on Vaisnava
sentiments and philosophy. January 1, 1937: Drig Dasa; Leo/Taurus; Narayana
Dasa: Capricorn/Libra.

5. He himself left this world on August 12, 1988, Drig Dasa: Pisces/Taurus; Narayana
Dasa: Gemini/Taurus.

Table 8.2: Sridhara Maharaja Life Events, Drig Dasas and Transits

Event Date Drig dasa Naravana dasa Transits

1. Marriage November, Virgo/Taurus Pisces/Libra Ju/Cn, Sa/Le,
1919 Ke/Ta
2, Received October 20, Gemini/Libra Pisces/Cancer Ju/Cp, Sa/Sc,
diksa initiation 1926 Ke/Sg
3. Received October, 1930 Aries/Pisces Aquarius/Capricorn Ju/Ge. Sa/Sg,
sannydsa-dihsd Ke/Li
4. Guru attains January 1, 1937 Leo/Taurus Capri corn/1 .ibra Ju/Sg, Sa/Aq,
moksa Ke/Ge
5 Sridhara August 12, Pisces/Taurus Gemini/Taurus Ju/Ta, Sa/Sg,
attains moksa 1988 Ke/Le, Ma/Pi

Event #1: Marriage; Drig Dasa; Virgo/Taurus; Narayana Dasa: Pisces/Libra.

Srila Sridhara Maharaja never actually wanted to enter householder life, but did so due
to a promise he made to his father for the sake of the family lineage. He did not have
any offspring, as indicated by the full combustion of 5th lord Mars who is also
subjected to a strong Papa-kartari-yoga. Still, the 7th lord from Virgo is the powerful
Jupiter, who is in turn aspected by 7th lord Saturn, facts which encourage the event of
marriage. The fact that Virgo was the Drig dasa at the time of his marriage did not
auger well for the outcome of marriage for the following reasons;

• Dasa rasi Virgo is in the 8'1' from the upapada lagna, as well as in the 6th from
arudha lagna.
 Vaisnava Saints 3> 327

• Further, Virgo conies under the Pdpa-kartari-yoga of Saturn and Ketu, indicating
detachment at heart, while its lord Mercury comes under aspects from Saturn and
Ketu,

• Finally, Venus' involvement in a full Tapasvi-yoga indicated that the native was to
renounce marriage. Actually, his wife died of a terminal disease soon afterward,
before the maniage could be consummated. Saturn's transit of the sign of Venus'
placement all but sealed the fate of the marriage that occurred at that time.

The corresponding Narayana dasa Pisces showed more visibly the event of marriage,
as Pisces is in the 2nd from upapada lagna. Further, its lord Jupiter receives the aspect
of exalted 7th lord Saturn. Cancer was the most likely sub-period to bring the event,
due to the benefic inQuences of Moon and Jupiter on that sign, as well as that of 7xh
lord Saturn.

Event #2; Diksa Initiation. Drig Dasa: Gemini/Libra.

Gemini is the 12''' sign-house of this chart, indicating important spiritual events
leading to moksa. Of particular note is that exalted 9,h lord Jupiter forms a full,
unobstructed argala to Gemini, as does exalted Saturn, who is the lord of the 9th from
Gemini. The entrance of the gum into the life of the native is thus powerful at this
juncture in life. Other notable points include:

• Gemini is the 4lh from the 9lh, which is the ashrama or "home of the gum." Ffe
moved into the temple environment of the gum at this time, following
renunciation of family life, which is a natural event for this Drig dasa.

• Further, the full rasi drsti of Atmakaraka Sun and hta-devata Mars to Gemini,
gives even greater importance to the event as cotitributive to the life-mission of the
native

• Taking Gemini as the lagna for this period of time, lagna and dasa rasi lord
Mercury joins 9',1 lord Saturn, a yoga which clearly signals that this was the most
ideal dasa period during which diksa should occur. The further aspect of
Bratrikaraka Venus and Ketu on Libra, all but reinforce the importance of the
event in so far as the native's establishment of a relationship with the guru is
concerned,

A5-Mantrapada and Initiation

Initiation takes place during MD or AD which are aspected or conjoined by the A5. In
this chart, the A5 is Aquarius, which makes a full rasi drsti to sub-period sign of Libra.
Greater importance to the sign of Libra occurs due to the fact that it is (I) the Paka of
the dasa sign; and (2) it is directly the sub-period sign.
328 "3 The Spiritual ■imensions of Vedic Astrology

Narayana Dasa: Pisces/Cancer

In the Narayana dasa, the dasa/bhukti periods for dihsa are very poignant. As the
major period sign, Pisces is directly the 9th house, while its lord Jupiter joins the lagna
in exaltation. This fact carries even greater importance due to the strength of the
Laksmi-yoga that forms with the lagna lord Moon. The sub-period sign was directly
the lagna, a very reinforcing fact in consideration of the auspiciousness of the event
Note here too, that Pisces forms unobstructed argala to the A5 Aquarius, thus setting
up further potential for initiation. Sub-period sign Cancer, with Jupiter and Moon,
form a full and mutual rasi drsti to A5 Aquarius as well.

Transits

At the time the initiation occurred, transit Ketu was in the sign of Sagittarius, which is
in a trinal house to the arudha lagna. In Chapter Five, it was explained that the event
of spiritual renunciation or other important spiritual events occur when Ketu transits
in trine to the arudha lagna. From Capricorn, transit Jupiter aspected the lagna,
whereas from Scorpio, transit Saturn encouraged the receipt of mantra and taking
vows. Transit Saturn conjoined 9lh lord Jupiter as well as Bratrikaraka Venus (both in
the 5th house of the Navamsa chart).

Event #3: Sannyasa Initiation: Drig Dasa: Aries/Pisces

Apart from having the aspect of A5 sign Aquarius, the Drig Dasa Aries is directly the
arudha lagna of the chart, The dasas that activate the arudha lagna are always highly
significant so far as the unfolding destiny of the native is concerned What made the
native famous as a stmnytisi was the fact that Aquarius is not only the A5, but is also
the A10 or Rajya-pada as well. The sub-period sign of Pisces is again significant for
the following reasons:

• It is directly the 9th house (guru), and it has a full argala on the A5

• The Paka of Pisces is Cancer, wherein the most important I.aksmi-yoga appears in
this chart. Further, Cancer has mutual rasi drsti with A5 Aquarius.

Narayana Dasa; Aquarius/Capricorn

For full renunciation or sannyasa initiation, exalted Saturn comes into the picture very
strongly. The major period sign of Aquarius is directly the A5, whereas sub-period
sign Capricorn is the 10th from the arudha lagna. Since Saturn rules both major and
sub-period signs, the event of formal renunciation is indicated all the more
poignantly. At this time, the Tapasvi-yoga became fully activated.
 Vaisnava Saints $ 329

Transits

It is interesting that the transits of Jupiter, Saturn and Ketu all focus on the moksa
houses of the chart. Jupiter transited in the 12th house at the time of sannyasa, Saturn
moved in the 6'11 house wherefrom he aspected the 8,h as well as the 12lh, and Ketu
was transiting in the 4'h house. The transits of the three key and most important
planets for spiritual renunciation reinforced the event by influencing the houses
through which freedom from births and deaths or moksa is achieved.

Event #4: His Guru Leaves the World and Attains Moksa: Drig Dasa: Leo/Taurus

Here the Atmakaraka. as a vantage point from which to judge the effects of the dasa,
becomes very important. Venus is the Bratrikaraka and thus a significator of the guru
in this chart. Venus, as lord of the 9th from the Atmakaraka, is placed in the dasa sign
of Leo with Ketu. Further, Leo carries greater significance, in that it mutually aspects
the arudha lagna. This indicates that a significant event with reference to the guru is
likely to occur during this period. The position of Venus with Ketu as lord of the sub-
period sign in the \2xh from the Atmakaraka powerfully suggests that the guru would
leave the world and attain moksa, Further, Saturn is a very powerful Rudra in this
chart and happens to rule the 12th (loss) from the 9lh (guru). His rasi drsti on Venus
in the birth chart, as well as from his transiting position of Aquarius, accentuated the
event as not only moksa for the guru, but a significant loss for Sridhara Maharaja,

Narayana Dasa; Capricorn/Libra

Here again, the significance of Venus as the Bratrikaraka is evident. Venus with Ketu
in the 12th from AK Sun is aspected by both Capricorn and Libra, as well as Saturn
and I2lh lord Mercury. Since Capricorn is a maraka house from the ascendant, its
aspect and that of its lord Saturn, influence the event of death very strongly. It may be
of particular importance to note too, that Venus (as the stronger of the lords of 2nd
and 8lh from the 9lh house) is the guru-Rudra' in this chart. Mercury not only rules
the 12"h house from the lagna (loss and moksa), but it also rules the 9'h house from
both major and sub-period signs. From this we can conclude that the planet acting as
Rudra for the guru (Venus, thus a death-inflictor), is also the gum himself. This
means that the guru was in full command of the time and circumstances of death, and
thus, like a great Rsi (sage), could leave the body at will. Even still, the event can be
calibrated through Drig dasa, a fact which underscores the esoteric and mystical
potency of this dasa system.

9
Rudra is the stronger lord of the 2"J and 8lh house from the lagna. When the Q1" house is taken as the
lagna for the guru, the guru-Rudra is the stronger of the 2,,d and 8th from the 9th. In studies of
astrological longevity, especially with respect to Shoola and other Ayur dasas, the influence of Rudra
almost always predominates during dasas causing death. For further studies in Astrological Longevity,
see "Longevity and Death", by Pandit Sanjay Rath, April 2003 issue Jyotisli Digest 2.1.
330 3? The Spiritual Dimensions of Vedit Astrology

Transits

The combined aspects of transiting Ketu and Saturn on the 8th and ll111 houses of the
chart respectively, again led the native to greater renunciation internally, as a result of
the departure of his guru from this world. From this we conclude that the guru is the
great teacher, both in life and in death.

Event #3; Sridhara Maharaja's Departure and Possible Moksa. Drig Dasa:
Pisces/Taurus

Determination of dyur khanda (term of longevity)

For the determination of longevity, several factors are taken into account. The three
pairs of calculations are:

1. The lord of the ascendant and the lord of the 8th house;

2. The Moon and Saturn; and,

3. The lagna and the FIT or Flora lagna

• Cardinal signs give long life; dual signs give medium life, and fixed signs give
short life. In each of the above pairs, if a particular sign type applies unanimously,
then the corresponding longevity is taken. If in each pair, two different sign types
apply, then the longevity associated with the third sign type prevails.

• After determining the prevailing longevity for each pair, determine the final term
of longevity according to which term, short, medium or long, is unanimous among
the three pairs. If all three are different, then the pair indicated by the ML or Hora
lagna and the lagna prevail. If the Moon is in the l5' or 7th house, then the
longevity indicated by the Moon and Saturn prevail.

Kaksha Hrasa and Kaksha Vriddhi (decrease and increase of the term of longevity
respectively)

The above method of longevity determination based on three pairs of factors, works
well with most horoscopes. However, certain factors increase or decrease the final
term of longevity, and these must be born in mind while ascertaining the final term of
longevity. The details of these principles are beyond the scope of this book, yet there
is some excellent material on this subject available, especially in the translations and
commentaries on Jaimini 5utram by Sanjay Rath,10

10 MJUS 2.1.164. by Sanjay Rath, Sagar Publications (1997) New Delhi.

 Vaisnava Saints 3> 331

Sridhara Maharaja's Longevity

Long life (purnayu) is easy to determine from this horoscope in the follows ways:

• The lagna lord and 8'h lord Saturn are both in cardinal signs. This equals long life.

• The Moon and Satum themselves constitute one of the above pairs of longevity
factors, and thus the longevity for two out of three pairs, is deemed to be long life.

• Further, Satum himself as the 8th lord is in exaltation, a fact which in turn adds to
a great length of life.

• Vtjweet-cryur-yoga applies in this chart with the Atmakaraka Sun positioned in the
3r house. The term of longevity was not decreased, however, due to the position
of exalted Jupiter in the lagna.

The native lived to the age of 92,

Drig Dasas Applying at the Time of Death

Pisces rules the 12th from the arudha lagna, and is a maraka sign from the
Atmakaraka. The fact that Pisces aspects the 3Td from arudha lagna is also significant,
as it is an indicator of the time of death. In this case the 3rd from the AL is also the
12 th from the lagna, thus indicating that death would not be ordinary and was also
likely to have been chosen by the native. It is important to note here, that only great
self-realized souls have any say whatsoever as to the timing of their earthly departure.
Sridhara Maharaja left the world under the auspicious rays of Jupiter, as lord of the
dasa rasi who joined the lagna in exaltation.

Ordinarily, the Mahesvara11 planet and Rudra (Mars and Saturn respectively in this
chart) would be the responsible planets for the timing of death. In fact, in this case,
Mars aspected the dasa sign, while Saturn aspected the Paka rasi, as well as the sub-
period sign Taurus. In this chart Venus rules the sub-period sign and is also the
Bratrikaraka. Since transit Ketu was also moving over the natal Venus, it is possible to
conclude that hisguru was guiding him at the moment of death. In studying the Drig
dasas when great spiritual personalities leave this world, we see the mystery of how
the dasa period shows the point of departure, yet such souls can depart anytime at
will. In this case, we are reminded that even in the chans of incarnations of God,
such as of Sri Krsna, Sri Caitanya and Sri Ramacandra, the astrological factors
accompanied the times of Their appearance and depicted the nature and quality of

11
Maheswara is the lord of the 8'h from the Atmakaraka. There are some exceptions, however, that
need to be learned and followed for the correct determinalion of Maheswara. For these details, see
MJUS 2.1.157 by San|ay Rath. Maheswara is pivotal in the detennination of dasas giving the end of life.
332 35 The Spiritual Dimensions of Vedic Astrology

Their incarnations. This is indeed mysterious, as the birth, form, quality and pastimes
of such personalities, are considered to be Diyyam (transcendental or beyond the
influence of material nature), according to the Bhagavad-gUa12

Narayana Dasa and Transits: Narayana Dasa: Gemini/Taurus

In the Narayana dasa, the major period sign at the time of Sridhara Maharaja's
departure was Gemini, while the sub-period was again Taurus. Gemini is directly the
3rd from the arudha lagna, which is the correct period of time for death, according to
Maharshi Jaimini. Gemini is also the ll'1' house from the lagna and Navamsa lagna.
Further, the 12th from Tagnamsa is aspected by the lord of Gemini Mercury, and AK
Sun.

The transits of both Mahesvara and Rudra were significant at this time. Transit Saturn
(Rudra) aspected Gemini and the 12,h house from Sagittarius, while Mahesvara Mars
aspected it also, both from his natal position in Virgo, and his transiting position in
Pisces, Ketu meanwhile, was moving in Leo, the significance of which was given
above, that Leo is directly the sign of Venus' placement, who rules the sub-period sign.

Further, Mars' influence is even more significant at the time of death, due to his being
the Ista-devata in this chart. If the intimate relationship between the soul (represented
by the Atmakaraka) and the Ista-devata exists, then the latter has a dominant influence
at the moment of death. If the soul is ready for mofesa, then certainly the Ista-devata
guides him towards his destination.

Concluding Comments Regarding Devatas and the Vimsamsa Chart

In the case of Srila Sridhara Maharaja, it is important to bear in mind his particular
spiritual path of Vaisnavism, Visnu in all His forms and avataras is thus the
worshipable deity or devata for Vaisnavas. As was mentioned earlier in this chapter, Sr!
Narasimhadeva is the form of Visnu represented as the Ista-devata in this chart. In
Chapter Two, the Kuta-devata and Grama-devatas were mentioned as respectively
indicating the (1) family deity of the native; and (2) the village deity, or the form of
God revered in the village or region of birth. Gauda-desa, or the land of Sri Caitanya,
was the place where the yuga-avatdra Lord Chaitanya appeared in kali-yuga, and thus
being the combined incarnation of Radha-Krsna, is a region where great Vaisnava
service and worship continues to be performed.

With regard to the Vimsamsa chart, the planet in or aspecting the 2,la house, is the
Kula-devata, whereas the one in or aspecting the 4th from the D-20 lagna is the Grama-
devata. With these facts in mind, the true Vaisnava heritage and devotion of Sridhara
Maharaja becomes apparent, as follows:

12
Bhagavad-gita 4.9.
 Vaisnava Saints 3n 333

Venus, who is Laksmi-devi, and who is an expansion of Srlmati Radharani, is in

Taurus in the 2nd house of the D-20 chart. Thus Radha is clearly the Kula-devala. In
fact, Sridhara Maharaja's parents were both great devotees of Radha-Krsna.

The 4,h house of the D-20 chart is unoccupied, yet receives the rasi drsti from Venus,
Saturn and the Moon, all of whom are Vaisnava planets: Saturn represents bhakti or
devotion; Venus is Radha or Laksmi-devi, whereas the Moon is directly Lord Sri Krsna
Himself. Apart from the obvious verification of astrological principles, these facts also
enabled a more correct rectification of the time of birth, which was originally given as
"around midnight."

Chart 8.4: Sri Srimad A.C. Bhaktivedanta Svami Prabhupada

tvam nah sandarsito dhalra

dustamm nistitlrsatam
kalim sattva-hamm pumsam
kama-dhara ivdmavam

"We think that we have met Your Grace by the will of providence, just so that we may
accept you as captain of the ship, for those who desire to cross the difficult ocean of
Kali, which deteriorates all the good qualities of a human being."
Srlmad-Bhdgavatam 1.1.22

By definition, a saint is a self-realized soul. As a result of spiritual evolution, he or she

has advanced in consciousness to the point of understanding the true relationship
between the individual soul (jivdlmd) and the Supreme Soul (Paraincmnd), as well as
the means of attaining moksa or liberation. In the words of Sri Krsna in the Bhagavad-
glld:

sa mahdtmd su-durlabhah

"Such fully God-realized souls are extremely rare in this world."13

If by great fortune one has the opportunity to receive the blessings of such great souls,
then it becomes ^uite possible for that individual to attain freedom from the
repetitions of births and deaths. This perfection is what is metaphorically referred to
above as "crossing the difficult ocean of Kali," the most difficult age in which the true
spiritual qualities of the human being diminish with the passage of time. In the
example chart that follows, one of the most powerful spiritualists ever to have walked
the face of the Earth is studied. Prabhupada, as he is affectionately known by his
disciples, is worthy of the accolade "captain of the ship," as without the spiritual
vision and guidance of persons of his stature, the highest perfection of life, Brahma-
siddhi, is no more possible than crossing the ocean on a raft. There are many

13
Bhagavad-gild 7.19.
334 3* The Spintual Dimensions of Vedic Astrology

important spiritual principles that can be gleaned from his chart and the study of his
Drig dasas, the analysis of which is as follows:
AL Mar
Moc 1

*4-1 -tl Amc e 7 J

V
Rah Ven
Rasi
\ 9
Srila Prabhupada 1>, B >
Jup Ket 13
September 1, 1896 Sun
15,24:00 5 53 east) ! K-l
SS E 22. 22 N 32 ggn
Ven AL i'- Juf>
Asc Sat Me7-
I W oj M^sfl
]
'
Asc: '<ae Sg 22 Sun: meSSIIMKJ Moon: 2iT> lAmK) Mars: IBTaSeiPIK)
Merc: 11ViOB(PK| Jup: 2ite 02 (OKI Ven: lVi46(DK) Sat: StLi 474BK)
Kahu: 1 Aq 10 (AKi Ketu: 1 Le 10 HL: 6Ge06 GL; 20 Le 21

Jud Sat
Mer Mar Vtl
Ket
\10. ■HSi B r toafh
Mnd M \ J Kt'OO
Nsvarrsa r. \
*1 \ e
Srila Prabhupada 6
Ven September 1, 1896 AL K-SL
15:24 00 (5:53 east) iSf-
S5 E 22. 22 N 32 ttar AL
\
Mco Jtitf ^4
Asc Rah Sun
\ >'
 Vaisnava Saims S 335
Sat
Mer Moo

Asc
D-20

Srila Prabhupaca
Jup September 1, 1896
15:2-1 iOO (5:53 east)
88 E 22. 22 N 32
Ket Mar
r_>
<n-

Rah Sun Vn
t5

Chart 8.4: Srila Prabhupada; AModem-Day Saint and His Mission

Prabhupada carried the mantel of the Gaudiya Vaisnava Parampata, whose purpose
was to bring the mission of pure love of God, Radha-Krsna, to the entire world. For
the purpose of creating what had popularly become the Hare Krsna movement, he
established over 108 temples while initiating and enlisting the support of close to
10,000 disciples in numerous countries worldwide. He accomplished this
monumental and unprecedented task in a period not exceeding twelve years. Before
his passing on November 14,1977, he guided his Society, the International Society for
Krsna Consciousness (1SKCON) and saw it grow to a worldwide confederation of
more than one hundred dsramas, schools, temples, institutes and farm communities. A
great scholar and prolific author, Srila Prabhupada wrote more than sixty volumes of
authoritative and annotated translations and summary studies of the Vedic
philosophical and religious classics of India.

Apparent Contradictions Over Birth Time

There are frequent discrepancies in the matter of older birth times, and thus
rectification is often necessary for charts pre-dating the 20th century. In the case of
Prabhupada's chart, some astrologers advocate a birth lime that is later than that
which is used in this analysis. Those proponents change the ascendant to Capricorn,
whereas the earlier time used herein gives Sagittarius as the proposed ascendant.
Apart from many arguments in favor of Sagittarius ascendant, the following are among
the most compelling to this author. The correctness of the Sagittarius ascendant is
more easily understood by way ofreference to specific life attributes as follows:
336 5p The Spiritual Dimensions of Vedic Astrology-

Outstanding Chart Characteristics: Rasi Chart:

Among many auspicious features of this chart, lagna lord Jupiter joins moksakaraka
Ketu in the 9th house, with 9lh lord Sun. This combination, including the aspect of 5Ul
lord Mars, generates a significant Dharma karmadhipati-yoga through which he
gained strength in his mission to establish and permeate the world with the principles
of dharma. This combination is further emphasized, with Atmakaraka Rahu who
occupies the 3'd; AK lagna lord Saturn who is exalted in the 9th (from Atmakaraka)
and all who receive the aspects of the Jupiter-Sun-Ketu combination in the 9th from
the ascendant Leo,

Further to this, Prabhupada was a sannvds! or renunciate who detached himself from
the world of mdvd and sense gratification. This tendency can be easily seen through
the Moon's position in a Drekkana of Saturn, aspecled (rasi drsti) by Mars and Saturn,
a Parivrajya-yoga (yoga for asceticism). He was a sadhu or ascetic brahmana guru of
very distinguished and refined quality. This can be seen from the Sadhu-yoga forming
in his chart. (Benefics placed in the 3rd or 6lh from the arudha lagna indicate a sadhu or
Sadhu-yoga.)

Devotion and service to Sri Visnu in the form of Krsna results from exalted Mercury
(Visnu) placed in the 6th from the arudha lagna with Venus (who represents Laksmi-
devi or Srimati Radharani14 and who accepts the service of a bhakta on behalf of
Visnu). These combinations bring the full manifestation of Visnu-tatlva Deities,
Radha-Krsna to the 6,h house, a very important area of the chart representing seva or
devotional service. Since the 6th from the Arudha Lagna is emphasized by this
combination, Prabhupada's devotion became known all over the world, and it was also
very visible by way of his accomplishments. Finally, If Venus is in the 6th from the
Arudha Lagna, the practice of celibacy is complete.

Establishment of Temples and Worship of a Personal Form of God: Visnu and

Krsna (Vaisnavism)

Raja-Lahsmi-yoga: Jupiter, Sun and Ketu in the sign of Leo are very indicative of the
very high spiritual consciousness attained by this person and they constitute the most
important raja-yogas in this chart. The Raja-Lahsmi-yoga that results is the most
important combination indicating the alignment with and devotion to Laksmi and
Visnu or Radha-Krsna. The Jupiter-Sun-Ketu in the 8th house (per the proposed
Capricorn rising chart) would have to do with mysticism, yoga or tantra, whereas in
the 9'h house, per Sagittarius rising, they directly have to do with devotional service
(Bhakti-yoga) and everything associated with Laksmi, who presides over the 9th house.
14
In its highest expression, Godhead manifests in the masculine form of the Deity, along with His
feminine counterpart. Although Sri Visnu and Sri Krsna are one and the same, They are different in
terms of Their liliis or manifested pastimes. Thus depending on the particular form and lilfl of different
Visnu-avafaras, His feminine counterpart appears in different forms and names accordingly. The
consort of Sri Visnu is SrimaU Laksml-devI, whereas that of Sri Krsna is Srimati Radharani.
 Vaisnava Saints 3> 337

LaksmI and Visnu are synonymous, and thus the areas of the chart indicative of
Vaisnavaism (9Ih house in particular) are always emphasized in the charts of
Vaishnavas. Furthermore, the 8lh house has greater relevance to the Saivite tradition,
as Siva resides over the natural fixed signs, which are the 2"d, 5Ih, 8lh and lllh houses.
If the most significant of Visnu-yogas indicating great spirituality fall in the natural
fixed sign locations, particularly the 8th house, the lineage is Shaivite and not
Vaishnava or worship of Visnu, Radha and Krsna.

Hari-yoga: Hari is another name for Visnu, which indicates His ability to remove the
obstacles from the path of His devotees. Naturally, a Vaisnava should have this yoga
in his chart, or Visnu-yoga, as a supportive indication underscoring devotion to Visnu
in His various forms and avataras. When benefics are placed in the 2nd, 12Ih and-or 8,h
from the 2nd lord, Hari-yoga applies. In this chart, Venus and Mercury are in the 12lh
from 2nd lord Saturn, while the exalted Moon is in the 8Ih there from. Thus, Hari-yoga
forms verbatim.

The Event of Diksa and Three Spiritual Initiations from a Self-Realized Guru

In order that one may receive diksa initiation from a fully self-God-realized guru, the
following should be shown in the chart:

1. There should be a relationship between the Atmakaraka, the lord of the ascendant,
the lord of the 9th, and, very importantly, the A5.

2. There should be a relationship, by aspect, conjunction or argala, between the

Bratrikaraka (BK), the Atmakaraka (AK), the lord of the 9th and the lord of the
lagna.

3. There should be an unobstructed shubha-argala from the Ista-devata to the

Atmakaraka.

4. There should be repetitions of the above themes found in the Navamsa (D-9) and
Vimsamsa (D-20) charts as well.

Following the above guidelines, the following may be noted:

• In Prabhupada's (Sagittarius rising) chart, the rising naksatra is Uttarashadha,

whose lord, the Sun, goes to the 9th house in swakshetra, while the lord of the
lagna Jupiter is in the 9,h also. This puts much karmic emphasis on the
relationship with the spiritual path as inaugurated by the guru, and the soul whose
chart is being studied.

• The A5 or Mantrapada is the sign of Gemini, whose lord goes to the 10Ih house in
exaltation. Virgo is thus the Paka of the A5 in this chart. Note the following: the
Atmakaraka Rahu, lagna lord Jupiter, 9th lord Sun and moksakaraka Ketu, all
340 $ The Spiritual Dimensions of Vedic Astrology

destiny toward the mission of creating temples (Sun in the 9111 house) and initiating
disciples (Jupiter) in countries foreign from his place of birth.

Upapada Lagna Aquarius

Ketu is the stronger lord of Scorpio (between Mars and Ketu), and thus the Upapada
lagna (UL) falls in the sign of Aquarius, Rahu, the Atmakaraka, is positioned in that
sign, while both receive the rasi drsti of the arudha lagna Aries. Lagna lordjupiter, in
combination with Sun and Ketu, both aspect the UL as well. This shows that a
significant destiny to fulfill his mission in a foreign country, and receiving help from
foreign people and resources, was to come into play in Prabhupada's lifetime. Indeed,
when he was born, the family astrologer exclaimed: "When this child is seventy years
old, he will cross the ocean and open 108 temples of Radha and Krsna." The
astounding prediction was fulfilled exactly, at the appropriate time in Prabhupada's
life.

Upapada Lagna and Marriage

Usually, the upapada lagna refers to marriage. The happiness or otherwise, may be
determined from the relationship between the UL and other planets, both by aspect as
well as argala. In Prabhupada's chart, 7th lord Mercury and Venus, are both in the 8th
from UL Aquarius, thus setting up a natal situation of disharmony so far as his
experience in married life is concerned. Planets relating to marriage which are in 6,tl
or 8lh house positions with reference to the UL, as well as the AL, cause serious
challenges to marital harmony. Mercury and Venus are placed in the 6lh house from
the AL, indicating that his true position in terms of fulfilling his earthly mission
would occur outside the institution of marriage. In other words, marriage and family
life would have felt incongruous with what he perceived as being his higher life
mission. Further, the position of Rahu in the UL normally spoils marriage, yet in this
case, Rahu's status as the Atmakaraka, indicates that, in the broad sense, a distasteful
experience in marriage would lead to his renunciation of the world, and then later to
his complete and utter surrender to his guru and Ista-devata Sri Krsna.

Bhratrikaraka Saturn; Saturn is both the BK as well as the Guru-devata in this chart,
and as a result, is a strong indicator of the guru's presence and orders in Prabhupada's
life. His guru, Srila Bhaktisiddhanta Sarasvatl Gosvami, was the most renowned Vedic
scholar and Vaishnava of his time. He was also a very austere ascetic sannyasi
(renunciate), who was said to have been a life-long celibate. BK exalted Saturn is the
ruler of the Atmakaraka in this chart, and has rasi drsti on all the planets except
Mercury and Venus, for whom he has argala. So Prabhupada's guru was his life and
soul, and his order was the sum and substance of his life and activities. It is
interesting too, that Saturn rules the western hemisphere, and thus his guru ordered
him to carry out the Gaudiya mission in the western countries.
 Vaisnava Saints 3t 341

Tapasvi-yoga: Further, in the Navamsa chart, BK Saturn and Ketu are in kendras from
Venus, thus generating Tapasvi-yoga or yoga for asceticism and renunciation.
Prabhupada related a story of how his guru (from the "other side," or in other words,
his spiritual position after death) spoke through one of his senior god-brothers, Srila
Kesava Maharaja, in a dream and said that he should take the renounced order of life.
Prabhupada did so in 1955, and Srila Kesava Maharaja became his sannyasa-guru.

Viparit raja-yoga: As mentioned in Chapter Five, Viparit raja-yoga brings great events
and experiences into the life of the native, following some kind of reversal or serious
setback. It is formed when lords of dusthanas (6*, 8lh and 12lh) join in any of these
houses. The yoga can form in other houses also, yet it is not as complete as when the
said lords also join in 6'h, 8lh or 12,h. In Prabhupada's chart, ]2lh lord Mars joins 8,h
lord Moon in the 6th house, thus forming Viparit raja-yoga verbatim. Mars has even
greater significance in this chart, as he is the Dharma-devata or the deity who shows
the path or portal through which dharmtt can be fulfilled. Mars as the 12th lord is
poignant here, as Prabhupad fulfilled his dharma in a foreign country, and he did it
after crossing the ocean, signified by the Moon.

The reversal came in the form of Prabhupada's suffering three heart attacks on the
ship in passage to America. He thought he would never complete the trip, yet he lived
nevertheless. During his sleep the night of the third heart attack, he had a dream in
which all the dasa-avataras (ten incarnations of Visnu) were rowing his boat, while Sri
Caitanya was at the helm of the ship. Sn Caitanya told him in the dream to have
courage, as he would not only live to complete his journey, but he would also spread
Krsna Consciousness all over the world. Note how Mars, the 5lh and 8lh lord, makes
an exact aspect (by degree) to the Sun in Leo. These combinations show that the
heart attack occurred while in transit to America. It is also evident that he would
survive the heart attacks, as the Moon as the 8,h lord is exalted also.

Mrtyu Pada (A8) and Shasta Pada (A6)

Under normal circumstances, the intervention, either by aspect or argala, of A8-

Mrtyupada or its lord, or A6-Shastapada or its lord, on planets forming the Viparit
raja-yoga, would create death instead of greatness following reversal. In Prabhupada's
chart, A8 lord Jupiter is with the Sun in Leo (heart), and forms obstructed argala on
the Mars-Moon yoga. Similarly, A6 is in Capricorn, while its lord Saturn is in great
strength and aspects the Moon-Mars yoga. These, however, did not bring death, as
they are both indicative of the guru and his order. (Jupiter as the natural karaka of
guru and Saturn as the Bratrikaraka). Thus, instead of dying through the influence of
these grahas, the material life and all of its illusions died when Prabhupada came to
America.
342 35 The Spiritual Dimensions of Vedic Astrology

Captain of the Ship

Following the creation of over 108 temples and the initiation of close to 10,000
foreign disciples, Prabhupada was as if a king, or more precisely, as the "Captain of
the Ship" for those desiring to cross over the difficult ocean of kali-yuga. Kingliness is
certainly displayed, however inadvertently, with Sagittarius on the ascendant, Sun in
Leo and the aspect of 5th lord Mars on to the Sun, Jupiter and lagna. However, there
are some additional yogas which seem to be found in the charts of great spiritualists,
exhibiting a kingly sort of posture due to great influence over the lives of others.
These are:

Mrdanga-yoga: A mrdanga is a clay drum traditionally used to accompany the

congregational chanting of the names of God (sanklrtam). In Jyotisa, the Mrdanga-
yoga forms when planets are in own or exaltation signs in kendras and trikonas, while
the lagna lord is strong. This yoga is defined as "a king or equal" or someone who
carries the royal insignia or persona of a king. Naturally, the strength of planets in
kendras and trikonas are going to insure that correct dharmic principles are displayed
through one's thoughts and actions.

Chamara-yoga: In ritualistic ceremonies in which the Deities Laksmi-Narayana or

Radha-Krsna are performed, the chamara (yak-tail whisk) is standard paraphernalia.
Kings or exalted persons have been traditionally served in India since time
immemorial through the waving of the chamara whisk. Chamara-yoga, through
which long life, scholarliness, eloquence and learning in many arts are conferred, is
formed when benefics are in the 7th, 9th and 10th houses of the chart. In this chart,
Jupiter-Sun-Ketu in the Q1'1 and Mercury-Venus in the 10th generate Chamara-yoga in
full.

Pdrijdta-yoga or Kalpadruma-yoga: As mentioned in Chapter Five, the Parijdta-yoga

reflects, in astrological terms, the blessings conferred by the kalpa-vrksa or desire tree,
which exists in the spiritual world of Vaikuntha. There are some kalpa-vrksa trees that
still exist in India, and one may receive deep and significant blessings by praying
before them. A Pdrijdta-yoga or Kalpadruma-yoga, is generated when the dispositor
of the dispositor of the lord of the ascendant is in his own or exalted sign, and in
kendra or trikona houses as well. This yoga applies verbatim in Prabhupada's chart.
Apart from blessings coming forth from God and His representatives, the yoga confers
the following: kingliness, principled behavior, warriorship, as well as a strong,
prosperous and very kind individual. All of these symptoms were found in the person
of Prabhupada in full.

Sakti-yoga: (the power to destroy evil); The safeti or empowerment to harness the
efforts of thousands of people for the promotion of divine light or goodness in the
 Vaisnava Saints 3? 343

world is the result of Sakti-yoga.15 It applies only in the charts of a very few
individuals who are (or were) forces to destroy evil, or conversely, in the charts of
some demonic entities (like Hitler and others) to destroy goodness. The Sakd-yoga
literally brings about the full and complete destruction of one or two polar opposites:
all that which is good or all that which is evil. The Sakd-yoga to destroy evil is
formed in the following ways;

1. The Moon and Rahu are in either the 5th or 9,h houses, and aspected or conjoined
only by malefics (note that only rasi drsti apply here);

2. The Moon and Rahu are in combination with malefics, and join or aspect either
the 5th or the 9th houses from the lagna or the Atmakaraka planet.16

There are some other details regarding Sakti-yoga that are not mentioned here for the
purposes of brevity. However, these were discussed in detail in the article on Sakd-
yoga by the author mentioned in footnote fifteen.

If in the above combinations, there are only benefics (especially Jupiter) involved in
the Moon-Rahu yoga without any malefic intervention, then the person engages in the
aggressive efforts to destroy goodness in the world. In other words, such a person is a
force of darkness working to destroy humanity. The Sakd-yoga of this sort was found
in the chart of Adolph Hitler, who sought to destroy thousands of people, indeed all of
humanity if he could.

In Prabhupada's case, the Sakd-yoga applies in full as follows: The 9"1 house from the
Atmakaraka Rahu has Saturn in it, while the Moon, in combination with Mars as well
as Rahu, aspect the 9lh. Jupiters position in the ll1'1 from the 9th (from AK), and
aspecting the 11th from the AK, assures the protection of the native and his mission to
destroy the darkness generated by the age of Kali. Indeed, he was successful to an
extent never before seen in the world.

Raja-yogas and Their Fructification

Apart from the varieties of arguments that have been put forth by different astrologers
for the Sagittarius ascendant on the one hand, and the Capricorn ascendant on the
other hand, the most compelling argument in favor of Sagittarius lagna has to do with
the times when the raja-yogas fructified. As we shall see later on in the discussion of
Drig dasa, the results of the Jupiter-Sun-Ketu Raja-Laksmi-yoga in Prabhupada's chart
came into manifestation rather late in life. He began his mission of establishing the

lj
Por details on Sakti-yoga, see the article entitled "Sakti-yoga, and the Triumph of Good over Evil", by
this author. It was printed in the May 2002 issue of JyotishDigest magazine. The complete article can
be viewed/printed at the following website: http://www sriiap3nnarh.nrg
16
SttMJUS 4.1.54-56 for definitions of Sakti-yoga by Sanjay Rath, Sagar Publications (1997).
344 3? The Spiritual Dimensions of Vedic Astrology

Hare Krsna movement in America in 1965 when he was 69 years. According to the
Jaimini Sutram,1' raja-yoga fructifies at differing periods of life according to:

4. The house of the astrological chart wherein the yoga forms;

5. The natural age or periods of the planets involved; and

6. The specific dasa period that was operating at that time in the life of the native.
This can be summarized as follows:

Fructification of Raja-yoga:

For planets falling in specific houses of the chart, raja-yoga fructifies during youth,
middle age or old age, according to the rules listed in items 1-3 below. These rules,
plus example charts illustrating them, are given in Chapter Five, but are repeated here
again for brevity sake.

The general ayush-khandas (terms of longevity) are:

0-36 = short life

36-72 = middle life
72-108 = long life

5. If raja-yoga forms in the 2n'1, 4'h, 8'h and-or 10'h house(s), then the yoga fructifies
in youth. If there are an equal number of planets in 2'ld and 4'h houses, then the
yoga also fructifies in youth.

6. If raja-yoga forms in the 5'h, 6lh, ll'h and-or 12th house(s), then the yoga fructifies
in middle age.

7. If raja-yoga forms in the 1st, 3rd, 7'h and-or 9th house(s), then the yoga fructifies in
old age. As is mentioned in Chapter Five, the 3rd from AL is the place of death,
although for saints it can be in the S"1 from AK. This is because the 3rd house is
the last house in the old age sequence according to the above schedule.

Taking the above information from Jaimini at face value, Prabhupada could not have
had Capricorn rising in his chart, because then the most important of raja-yogas in his
chart would have fructified in his youth, as the Jupiter-Ketu-Sun combination would
then fall in the 8'h house. With Sagittarius as the rising sign, however, the raja-yoga
stimulating his mission to open temples all over the world (Jupiter and Sun in the 9'h
house, aspected by the lord of the 12'h Mars), should have come to fruition in his old
age, and indeed they did, after the age of 69 and up to his leaving this world at age 77.

17
JMUS. 3.1.3-10.
 Vaisnava Saims 3? 345

Viparit-ayur-yoga (and longevity): If the Atmakaraka planet falls in the Is', 3rd, 7'h or
9'h houses, then there is decrease in the term of longevity. This is called Vipareet-
ayur yoga (see Chapter Five for details). Prabhupada had long life per the rules
governing longevity given in the jaimini Sulram.m Viparect-ayui-yoga was cancelled,
however, due to Jupiter's aspect on to the lagna. Thus, his ayur-khanda (term of
longevity) remained long life (72-108).

Natural Age of Planets;

The natural age of planets with reference to the fructification of rdja-yogas is given in
Chapter Five. For the sake of quick reference, they are reproduced again as follows:

Moon: age 0-1 (one year)

Mars; age 1-3 (two years)
Mercury: age 3-12 (nine years)
Venus: age 12-32 (twenty years)
Jupiter: age 32-50 (eighteen years)
Sun: age 50-70 (twenty years)
Saturn: age 70-120 (fifty years)

If the planet ruling the natural period is strong, then even if the Vimsottari dasa
during the same time frame is bad, then the experience is not so bad. The opposite is
the case if the planet ruling the natural period is weak, then even a strong Vimsottari
dasa of a raja-yoga planet(s) is not so beneficial. If a planet ruling the natural period
is strong and forms raja-yoga, and if the simultaneous Vimsottari dasa is also strong,
and especially if the planet ruling the natural period is also the one ruling the
Vimsottari dasa, then the period gives outstanding results.

• For Prabhupada, the Vimsottari dasa during which he took sannyasa (formal order
of renunciation), and started full time dedication to his mission, was Mercury,
starting in 1954 (age 58), and ending in 1971 (age 75). The natural period was the
Sun (age 50 to 70), who is strong in moolatrikona in the 9th house, while the dasa
lord was exalted. Mercury's dasa was still in progress when he came to America in
1965, while the natural period of exalted Saturn started a year later. This was a
very powerful period for the fructification of raja-yoga, as both dasa lord and
natural period lord are exalted, while the fructification of raja-yoga fell in the
appropriate age period as well Qupiter-Ketu-Sun in the 9th house). Thus, the
portion of Saturn's natural period that was strongest was between age 69 and 75,
when Mercury's dasa was still in operation.

18
MJUS 2.1.1-60. Vipareet-ayur-yoga Is specifically mentioned in MJUS 2.1.20
346 The Spiritual Dimensions of Vedic Astrology

The Sun and Moon Ignite and Sustain Raja-yogas

The Sun and Moon as the primordial causes of creation and sustenance (the symbolic
principles of Siva and Sakti respectively), both stimulate and sustain the effects of raja
yogas when they participate in such yogas. This occurs as follows:

• The Sun, being the karaka of the 1st house, sbmulates or ignites the creation or
origins of something. If the Sun participates in or influences the raja-yoga in a
chart, then it spurns such yogas to come into manifestation at the appropriate
juncture in life (as noted above).

• The Moon, being the karaka of the 4th house, preserves or sustains the effects of
raja-yoga, if influencing or participating in the yoga. If raja-yoga lasts for an
extended period of time, then the Moon must be involved as the sustainer. If
Moon is not participatory, then raja-yoga cannot be sustained, and thus the native
may experience only marginal results of such a combination.

Since the Moon in Prabhupada's chart is the Ista-dcvata planet, it is evident that Sri
Krsna desired that:

1. Great power or sakti would come forth through the Sakti-yoga (which is also a
Viparit raja-yoga in this chart).
2. Since the Moon aspects the Q'h from the Aunakaraka and its dispositor Saturn,
that his efforts to bring Krsna Consciousness to the whole world would bear
fruit.
3. That the results of such efforts would sustain over a long period of time.

The Sun may also qualify as an Ista-dcvata. being in the 12th from Karakamsa lagna.
The avatar of Visnu who appeared to reinforce the principles of dharma, Lord Sri
Rama Chandra, made His presence known through the Sun's stimulation of the Rdja-
Laksmi-yoga in Prabhupada's chart as well.

Surya and Chandra Vamsas

It is interesting in this connection that Lord Sri Rama descended in the dynasty of
kings originating with the Sun-god, the Surya Vamsa. Similarly, Lord Sr! Krsna
descended in the dynasty of kings originating with the Moon-god, the Chandra vamsa.
Both the Sun and the Moon are poignantly participatory in the raja-yogas in
Prabhupada's chart, as shown above. This shows that his mission extended to a much
broader dimension and sphere of meaning, in that the Ista-dcvatas in his chart are
both the Sun and Moon respectively. Thus not only was he a person of greatness, but
his greatness extended far beyond the magnitude of ordinary humans also, in that
what was conceived of as his mission, was directly the mission of the Supreme
Personality of Godhead.
 Vaisnava Saints 3) 347

Pancaiigarh and the Khukta Tithi Rasi (Tithi-based sign)

Further hints as to the significance of the Sun and Moon in Prabhupada's chart
(relegated to Sri Rama and Sr! Krsna respectively), may be seen through the vara
(weekday), tithi (lunar day), karana (half of tithi), yoga (Soli-lunar-yoga) and naksatra
(lunar constellation), as well as tithi-based sign at the time of his birth. These
constitute the five limbs of muhurta or Pancaiigam:

Tithi (Jala-tattva)

Prabhupada was born on the Krsna Navami Tithi, or the 9th lunar day of the waning
Moon, which is ruled by the Sun, according to the Kalacakra given in Chapter Three.
Sun, as has been reiterated in this section many times, is the 9lh lord in occupation of
the 9'h house with lagna lord Jupiter and Ketu, thus suggesting that Prabhupada's guru
was a direct representative of the Paramatma, the in-dwelling Supersoul. It also
suggests that Prabhupada himself attained the highest level of realization, thus
qualifying him to become a diksa-guru also. This is confirmed by way of BK Saturn's
aspect to the Sun and the 9th house. Tithi is relegated to jala-tattva, or the element of
water, and thus has to do with that which sustains the native.

Yoga (Akasa-tattva)

The sum of the longitudes of the Sun and Moon fall in some naksatra (one out of the
27), and for the purposes of the yoga thus obtained, various planetary rulers are
assigned to each of the 27 naksatras. Vajra-yoga was in place when Prabhupada was
born, which is ruled by the Moon, who is very significant as the Ista-devata in his
chart. Yoga, according to rules underlying the pahcangam, is relegated to the cikdsa or
element of ether, which joins or binds all things together. Thus, the force which
brought Prabhupada to his guru as well as to the rest of the world is directly the Ista-
devata Moon, who rules the Vajra-yoga.

Jyotir-linga and the Bhukta Tithi Rasi (Tithi-based sign)

Jyotir-linga is the Sun sign of the chart, representing the point of conjunction of Siva
(Sun) with his wife Parvati (Moon) for the purpose of birth of human beings. The
sign of the zodiac representing the tithi at the time of birth was discussed extensively
in Chapter Three. Briefly, this may be understood as the point where life force (Sun)
joins the womb (Moon) of matter symbolically, and where the seat of the native's
incarnation and life purpose may be found in the astrological chart. So far as the tithi-
based sign in Prabhupada's chart is concerned, 60.11% of Navami Tithi was remaining
at birth, or in other words, 39.89% of the tithi had elapsed (100-60.11). This
percentage, multiplied by twelve, equals the sign of the zodiac representing the Sun's
symbolic movement and yoga with the Moon. The tithi-based sign (Bhukta Tithi
Rasi) arrived at, may therefore be found as follows:
348 Sj The Spiritual Dimensions ofVedic Astrology

• .3989 x 12 = 4.79
• 4.79 =4 signs, 23.703, or 23° 42' of Leo

So, 23042' Leo is a very significant sign of the zodiac for this chart, and its emphasis
indicates the main purpose for incarnation of this individual, Leo-9'h house, as we
have seen, is the sign-house position of the most significant rdja-yoga in this chart for
spirituality, and is directly the insignia of Lord Sn Ramacandra as well.

Navamsa of the Tithi-Based Sign

23042' [.eo falls in a Navamsa of Scorpio. Scorpio is the 12th house of the Rasi chart,
while both of its lords, Ketu and Mars, join both of the Sun and Moon respectively in
Prabhupada's chart. Thus, the themes surrounding creation, sustenance of life and the
specific avatdras Ramacandra and Krsna, Who were everything in Prabhupada's life,
can be seen by the confluence of the above factors. Note also that the Sun, Moon and
sign Scorpio, are all in kendras to the Atmakaraka, while the Sun, Moon, Mars and
Ketu all form unobstructed argala to the Atmakaraka Rahu.

Thus where life force joins the womb of matter symbolically is where the seat of the
native's incarnation and life purpose may be found in the astrological chart,

Vara: the Weekday (Agni-tattva)

The day of week on which an auspicious event occurs, is every important in Muhurta
Jyotish, as the Vara is representative of agni-tattva or the element of fire. Agni
indicates physical strength, as well as the ambition and determination of the native to
carry some goal into fruition. Prabhupada was born on Monday, which is ruled by the
Moon (Sri Krsna by astrological correspondence), which again brings the energy of
determination and life force directly to the Ista-devata, who is the Moon in this chart,

Naksatra: Vayu Tattva

The naksatra that the Moon may be placed in at birth, as well as its ruler according to
Vimsottari dasa, in addition to its natural ruler, indicates vdyu-tattva, the energy of air.
Air indicates the way the mind works, and in which directions the mind may direct
the native's actions, Mrigashira is ruled by the deity Chandrama or the Moon, who is
again the Ista-devata. The Vimsottari dasa ruler is Mars, who, as shown above, rules
the 12tt, house and the Navamsa of the tithi-based sign. Significantly, Mars is also the
Dharma-devata for this chart, which was mentioned above. Finally, the Moon and
Mars form Viparit rdja-yoga. which gave Prabhupada intense determination and
enthusiasm in the manner of serving his guru, and ultimately the Ista-devata as well.
This passion may not be seen as material or personally ambitious, as the Mrigashira
naksatra is a deva or godly star, which resonates with the material quality of sattva or
goodness. Among the four orders of human evolution that it is ascribed to, i.e.,
dhanna, artha, hama and moksa, Mrigashira is relegated to moksa. So, the mind is
 Vaisnava Saints St 349

determined in his mission in an aggressive, yet pure and godly type of way, which
ultimately aims at moksa, or the freedom from the repetitions of birth and death.

Karana; One Half of a Tithi

A karana is half of a tithi, in other words, the division of each of the thirty (30) tithis
in one lunar month in half gives sixty (60) karanas. A karana is relegated to the
pntlni-tattva or earth element, and shows factors which support the life or mission of
the native which endure over an extended period of time, The Taitula Karana in
which Prabhupada was bom is ruled by Mercury, who is exalted in the 10th house, as
well as who is in the 6lh from the arudha lagna. Thus, the one effort that he wished to
endure over time, and which in fact formulates the basis of his legacy, were his books
and translations of Vedic literature. The key to Mercury's participation in the Sun-
Moon themes in this chart is its position in the Hasta naksatra, whose Vimsottari dasa
ruler is the Ista-devata Moon. The natural ruler for Hasta is Suryadeva, the Sun, who
again is the 9,h lord and lord of the Jyotir-linga (lilhi-based) sign

Bringing all of this together, we see that the many important factors underlying this
individual's life focus around the Sun and Moon, both representative of the two main
avatars of Visnu, Sr! Ramacandra and Sri Krsna. Mars, as the Dharma-devala, and also
as representative of Sri Nrsimhadeva (half-man, half-lion incarnation of Visnu),
stimulates all the yogas in this chart as well. Given that these are in great strength in
the Rasi chart, and given that they alone either occupy or aspect the 12th house
from Karakamsa lagna, it is evident that Prabhupada attained moksa at the
conclusion of this lifetime. Similarly, the 12th house from the Navamsa lagna
(Lagnamsa) is aspected by Jupiter, Ketu, Mercury, as well as Bratrikaraka Saturn.
These are strong confirmations and evidence of the likelihood of his having attained a
state of liberation following death. This was the fulfillment of the dream, in which the
avatars of Visnu guaranteed that he would "cross the ocean" safely and fulfill his
mission in this lifetime. He undoubtedly was rapt in full consciousness of Krsna at
the moment of his death, and left this world in Sri Vrndavana-dhama amidst the
uproarious sankirtan of the Holy Names of Krsna. Moksa is guaranteed by leaving the
world in this way, a fact which Sr! Krsna affirms in the Bhagavad-gita.19

15 Bhagavad-gUa 8,5, "And whoever, at the end of his lile, quits his body, remembering Me alone, at
once attains My nature. Of this there is no douht."
350 The Spiritual Dimensions of Vedic Astrology

Indications of Moksa in the Rasi Chart

Although Maharsi Jaimini emphasizes the 12th from Karakamsa or Lagnamsa as

indicative of mohsa, we also get very clear indications of the same in Prabhupada's
Rasi chart. Moksa can be seen with respect to the Rasi lagna, in the following ways:

1. Ketu rules the 12th house, as it is the stronger ruler of the sign of Scorpio.

2. 12'h Lord Ketu joins the lord of the ascendant in the 9th house, while the lord of
the 911' (Sun) indicates that he left this world in a temple. Jupiter's presence
indicates that he was in the association of many disciples. Sun and Jupiter's
forming unobstructed argala to the exalted Moon indicates that the place was a
temple of Sri Krsna.

3. Finally, the stronger between the AL and the A7 can be judged in the matter of the
circumstances of death It was already mentioned, that the 3rd or S'1' from the AL
can give indications of the circumstances, although Maharshi Jaimini advises that
the 3rd and 8th from the A7 (Darapada), can be seen also, if the A7 is stronger than
the AL.

4. Given that the A7 (Virgo) is stronger than the AL (Aries, with no planets in it) its
vantage point may better indicate the circumstances of death. Ketu is the lord of
Scorpio, which is in the 3rd from A7. Twelfth lord Ketu, in company with lagna
lord Jupiter and the Sun in the 12th from A7, give strong and similar confirming
indications of moksa after the completion of this lifetime.

5. Finally, he left this world in the Vimsottari dasa of Ketu, and sub-period of
Mercury, the lord of A7.

Drig Dasa and the Timing of Events

The events in the spiritual life of Srila Prabhupada are graphic examples of how the
Drig dasa times spiritual occurrences very accurately. Among many, the following are
studied from this point on:

Prabhupada's Life-Events:

1. March, 1922: Met his guru, Srila Bhaktisiddhanta Sarasvati

2. August, 1925: First visit to Vmdavana, the home of Lord Krsna

3. December. 13, 1936: His guru enters samadhi and passes from this world

4. October, 1944: Started his own magazine, Back to Godhead

 Vaisnava Saints $ 351

5. August, 1954: Left his wife after she traded his Srimad Bhagavatam for tea.

6. September, 1959: Received sannyasa initiation (formal renunciation) from Srila

Kesava Maharaja

7. September 18, 1965: Landed on American soil (Boston harbor), for the first time to
begin his mission of spreading Krsna Consciousness in the west. Note that while
on the voyage from India, he had two heart attacks.

8. August. 1969: Held the first Rathayatra ceremony ever of Lord Jagannatha outside
of India, in London, UK.

9. Nov. 14, 1977: Passed from this world amid the chanting of the Holy Names of
Krsiriain Vrndavana, India, and attained moksa

Table 8.3: Srila Prabhupada Life Events and Drig Dasas

Events Dates Drig Dasas: MD/AD

1, Met his diksa-guru March, 1922 Capricorn/Leo
2, Vrndavana Dhama August, 1923 Cancer/Taurus
3. Gum enters samadhi December 13, 1936 Scorpio/Gemini
4. Started new magazine October, 1944 Gemini/Gemini
5. Left his wife August, 1954 Virgo/Pisces
6. Sannvasa initiation September, 1959 Sagittarius/Virgo
7. Landed in USA September 18, 1965 Sagittarius/Sagittarius
8. Rathayatra ceremony August, 1969 Pisces/Gemini
9. Passed from this November 14, 1977 Aries/Gemini
world, moksa

Drig Maha Dasas (Major Periods) for Srila Prabhupada

Only the maha dasas are given below. Students can practice on this and other charts
in order to arrive at the correct calculations of the AD (sub-periods).

Table 8.4: Maha Dasas for Srila Prabhupada

Maha dasa Duration Maha Dasa Duration

Leo 1896-09-01 -1908-09-02 Scorpio 1934-09-03 - 1943-09-03
Aries 1908-09-02 - 1909-09-02 Gemini 1943-09-03 - 1947-09-03
Capricorn 1909-09-02 - 1913-09-02 Virgo 1947-09-03 - 1939-09-03
Libra 1913-09-02- 1923-09-02 Sagittarius 1959-0903 - 1967-09-03
Cancer 1923-09-03- 1926-09-03 Pisces 1967-09-03 - 1974-09-03
T aurus 1926-09-03 -1929-09-03 Leo 1974-09-03 - 1974-09-03
Aquarius 1929-09-03 -1934-09-03 Aries 1974-09-03 - 1983-09-03
352 3> The Spiritual Dimensions ofVedic Astrology

Events and Drig Dasas

Event #1: Met Dxksa-guru. Drig Dasa: Capricorn/Leo

At thisjuncture in Prabhupada's life, he was working as a professional pharmacist and

was supporting his family that way. Mars and Moon in combination in the 6* house
of the chart indicate pharmacy or work as a chemist, and both aspect the dasa sign and
the 10th from it (Libra). Yet, the more important destiny during this period of time
was meeting his guru. The 9'' lord Sun in tandem with Jupiter and Ketu, both aspect
the dasa rasi from the 9,h house, while the 9'l,-Leo is the sub-period sign itself.
Further, all the 9th house planets, which are the crux of great spiritual attainments,
aspect the dasa sign, its lord, as well as the arudha lagna. These are indeed potent
combinations for the event of meeting the diksH-guru, after which many things change
in life in favor of spiritual advancement.

Transits:

In March of 1922, transit Ketu was in Pisces, while Jupiter was moving in the sign of
Libra. From these positions both aspected A5, the Mantrapada. Apart from Ketu and
Jupiter, who, more than any other grahas, represent the spirituality of the native, it is
very important that the arudha lagna and the A5 be involved when significant spiritual
events occur. Jupiter aspected both the AL as well as A5, whereas Ketu aspected the
A5 and had argala on the AL.

Event #2: First Visit to Vmdavana, the Birth Place of Lord Sri Krsna. Drig Dasa;
Cancer/Taurus

Moon is the karaka for Krsna and is in exaltation as the lord of the dasa rasi. As the
12th lord, Mars joins the Moon and aspects 4* lord Jupiter in the 9th. In Vrndavana,
there are over 5,000 temples, the most important significator for which is the Sun,
particularly in the sign of Leo. Note the importance of argala: 4th lord Jupiter, Ketu
and Sun, join in the sign of Leo, thus indicating that Prabhupada visited many temples
at this time, and in fact in years to come, opened more Vaisnava temples outside of
India than any of his predecessors or contemporaries combined. Jupiter-Sun-Ketu
indicating temples in a holy place, form unobstructed argala to both the major and
sub-period signs, Cancer and Taurus. Such a powerful intervening influence of these
9'h house planets would have been extremely transforming to Prabhupada, indeed to
the extent of changing his life forever.

It is important to note here, that significant events occur during the Drig dasa of (a)
signs who receive argala by an important significator, (Sun and Jupiter in this case);
and (b) during the sub-period of the Paka rasi. The timing of the event is even more
significant if the Paka rasi aspects the dasa rasi, while its sub-period operates
simultaneously.
 Vaisnava Saints 3n 353

Transits

In this instance, Ketu's transit in the sign of Capricorn at the time of the event does
not appear to be that significant. Jupiter's transit of the sign of lagna (Sagittarius),
however, carries great meaning, as from that position, he aspected the 9th house plus
planets placed there, in addition to the AL. Mars' being directly situated in Leo (by
transit) ignites the possibilities indicated by natal Mars, who was participatory in
increasing Prabhupada's desire to go on pilgrimage.

Event #3: His Guru Entered Samadhi (passed from this world). Drig Dasa:
Scorpio/Gemini

If there is a significant event involving death (i.e., more significant than ordinary
death, such as the guru's entering full samadhi while thereafter passing from this
world), then the A8 should be involved. Scorpio is the house of loss, the 12ch, while
its lord Ketu joins the lord of the 9,h, thus indicating loss and separation from the
guru. The co-lord of the 12th-(Scorpio) is Mars, and his aspect to the 9th house and
lord indicate that the guru chose the time of his passing, quite unlike most ordinary
conditioned souls. The sub-period sign was Gemini, a maraka house, while its lord
Mercury was very powerful as a maraka for the guru. This is because it is the lord of
the 2T,d from the 9th and is in exaltation. Further, A8 aspected both Gemini and its
lord Mercury (the sub-period rasi and its Paka). Finally, dasas or sub-periods
involving the 3rd or 8th from the Atmakaraka are key in timing deaths carrying
spiritual significance. The Paka of the sub-period rasi, Virgo, is indeed in the 8th from
the Atmakaraka, while dasa rasi Scorpio, aspects the 3rd from AK.

In Navamsa, Scorpio is again the 12th house, while its lord Ketu joins maraka lord
Mercury, Saturn and Lagnamsa lord Jupiter, while all aspect the 9th house (Leo)
directly. More significantly, Scorpio, the dasa rasi, is also the A8. Mars, the co-ruler
of Scorpio, aspects 9lh lord Sun from his position in the 7th house. Apart from A8
being the dasa rasi, what really made this event stand out as important in
Prabhupada's life, was the fact that the arudha lagna is also the 9th house, while both
maraka lords for the guru, Jupiter and Mercury, aspected the 9'h house from the Paka
rasi sign Aries.

In the Vimsamsa chart, the event of his guru's passing is even more poignant: Scorpio
is in a maraka position as the 2nd from the 9lh (for Aquarius rising), while its lord Mars
and 7th lord Sun join in that position. This shows the event of his guru passing away,
although Jupiter's aspect to Scorpio from the 12th house indicated the likelihood of
moksa attained by his guru. The sub-period sign Gemini is the AS and has the Moon
and Saturn (indicating the deep sorrow over the event), while Saturn, Rahu and Ketu,
as well as sub-period lord Mercury all aspected 9lh lord Venus. Venus' debilitation in
the 8lh house, as lord of the arudha lagna and d'11 house, is another strong indicator
that even the event of losing one's guru occurs at the appointed time per Drig dasa.
354 3> The Spiritual Dimensions of Vcdic Astrology

Transits

The event of the guru's passing is bitter-sweet, in that the disciple suffers great
separation from his guru, yet at the same time rejoices in that the guru has attained
moksa and eternal, liberated life. At the time of the event, transit Saturn was in
Aquarius, from where he aspected the 9U| house and its lord, while simultaneously in
the 4th from the dasa rasi Scorpio. Sorrow or emotional hardship due to Saturn's
position in the 4th from the dasa sign, and aspecting the 4th lord from the lagna, carried
greater importance, as Aquarius is also the sign of the Atmakaraka. Simultaneously,
Jupiter was transiting the lagna along with Rahu, while both aspected the sub-period
rasi of Gemini, as well as the 9th house-lord. Again, the experiences of celebrating the
guru's liberation and then suffering the pains of separation occurred simultaneously,
as shown by the basic significations of these planets from their transiting positions.

Event #4: Started His Own Magazine, Back lo Godhead: October, 1944. Drig Dasa:
Geraini/Geraini

The correspondence of Gemini, as both the dasa and sub-period Drig dasa signs, is
poignant in this chart for the time when Prabhupada started Back to Godhead
magazine. Mercury's exaltation, as lord of the dasa and Paka rasi signs, and as lord of
the 10Ul house also, speaks for itself. Further to these facts, Gemini and its Paka
Virgo, both form argala to the 9th house, thus indicating that the dhanna of starting
and distributing a fully spiritual magazine was conceived of and executed as direct
service to his guru.

Additionally, and most importantly, however, is that Gemini has the following arudha
padas located in it: A3, for writing and publishing; A10, for the occurrence of a career
pursuit which has larger significance than that which is personally gratifying or
lucrative; and A5, indicating that writing and publishing this spiritual magazine was in
itself a form of sadhana which Prabhupada did very well. So this Drig dasa/bhukti is
highly illustrative of the event that occurred correspondingly.

Transits

At this juncture, Jupiter was transiting in the sign of Virgo, which is directly the lO111
house and Paka rasi for both the dasa and sub-period as well. Ketu, simultaneously,
transited over the ascending sign Sagittarius, thus suggesting the beginning of some
important, spiritually related project in Prabhupada's life. In fact, the writing, editing
and production of Back to Godhead continue to this day under the auspices of
Prabhupada's disciples.
 Vaisnava Saints $ 355

Event #5 from Table 8.3: Left his wife. Drig Dasa: Virgo/Pisces

A significant event involving the end of a marriage was sure to take place during this
dasa and sub-period. From the dasa sign Virgo, the 7th lord Jupiter goes to the 12th
house and joins the Sun and Ketu. Further, the sign of Virgo's position in the 8th from
the Atmakaraka and upapada lagna Aquarius, as well as in the 61'' from arudha lagna,
are sure signs that the marriage would fail, but it would do so in favor of Prabhupada's
answering to the call of a higher spiritual mission. It is also significant that the sub-
period sign is in the 7th from Venus and 7lh lord Mercury and that the Paka is directly
the strongest sign-house position in this horoscope for the native's great spirituality.
Thus, in spiritual terms, the act of leaving one's household and taking the order of
renunciation, is one of the greatest and highly respected sacrifices that one can make.
The extent to which one can be successful at this, however, is seen through the
position and strength of raja-yogas underscoring such a destiny.

Transits

At this time, Jupiter and Ketu were both transiting in the sign of Gemini, which is
directly the 7th house of the horoscope. Ketu is the natural karaka for moksa, and in
practical terms, indicates the endpoint of a particular type of karma, in this case, the
karma of marriage. Saturn at that time was moving in the sign of Libra, which is its
natal location also, and from where he has a direct rasi drsti on the upapada lagna,
Aquarius. These movements of grahas certainly served as catalysts for the event
which was sure to occur during the Drig dasa Virgo/Pisces.

Event #6; Formal Vows of Renunciation or Sannydsa. Drig Dasa; Sagittarius/Virgo

Here again, the positions of the Paka rasi, as well as argala of the sub-period sign on it,
are very poignant. A new horizon, or the beginning of a new phase of life, often
occurs with the dasa period of the ascending sign. In this case, the rising sign of
Sagittarius became the dasa rasi, while the Paka rasi goes directly to the 9th house and
joins the 9th lord and Ketu. Mercury and Venus, both Vuishnava planets, form
unobstructed argala to the Paka rasi. while receiving the aspect of A5. Additionally,
the arudha lagna aspects the Paka sign of Leo, while its lord Mars aspects Leo, and
Sagittarius by graha drsti also. Mars and Saturn are respectively karakas for celibacy
and renunciation. Given that exalted Saturn aspects the Paka sign by rasi drsti, and
the dasa sign by graha drsti, the period was ideal for the taking the formal order of
renunciation, which is called sannydsa.

Navamsa

In the Navamsa chart, dasa rasi Sagittarius is directly the Lagnamsa, while its lord
Jupiter goes to the S'11 house in company with 12th lord Ketu and Saturn. Venus'
kendra relationship therein, to both Ketu and Saturn, forms a full fledged Tapasvi-
yoga, which was activated at the time of the Sagittarius Drig dasa. The sub-period
356 Sp The Spiritual Dimensions of Vedic Astrology

sign of Virgo is the 12lh from Karakamsa lagna, and it has both the Sun and Moon
placed there, two very important karakas for Lord Sri Rama and Sri Krsna respectively.
Mars again underscores the vow of celibacy, with its full aspect to the Sun and Moon
in the sign of Virgo.

Vimsamsa

The Vimsamsa chart in this case, is a good illustration of the principle of debilitated
planets in the chart of a spiritualist. Nica, or a condition of humility, is conducive to
the spiritual path, as the sadhaka who relinquishes the false sense of self (ahankara)
advances quickly on the spiritual path. So in Prabhupada's D-20, all of 5th lord
Mercury, 9th lord Venus, Jupiter and Atmakaraka Rahu occupy their debilitation signs.
The major period sign Sagittarius in the D-20, has Rahu and Ketu, and is aspected by
both the Moon and Satum, who form Parivraja-yoga (yoga for asceticism) with Moon
sign lord Mercury. Tapasvi-yoga is also in perfect form, with Venus in debilitation as
9 lord, Satum and Ketu in kendras. All of these aspect both the dasa sign of
Sagittarius, as well as sub-period sign Virgo.

T ransits

Satum at this time was transiting in the sign of Sagittarius, which is directly the lagna,
and the dasa sign. This illustrates the rule that a karaka that is pertinent to a certain
event, should aspect or conjoin by transit, either the dasa sign or its Paka, or those of
the sub-period sign. Simultaneously, the position of the nodes in Pisces and Virgo put
three malefics in kendra positions by transit, and these directly put an end to any
worldly duties or activities that may have previously been important to him, Jupiter's
transit of the 12Th house, as lord of the lagna and dasa rasi, was significant too, in that
the native utilized the opportunity to invest himself fully in activities and a specific
order of life that opened the doors of moksa without a doubt.

Event #7: Landed on US Soil for the First Time. September 18, 1965. Drig Dasa:
S agittariu s/S agittariu s

Here again, the Drig dasa describes the most important spiritual event in the native's
life. The USA was the yoga-bhumi or place of divine sacrifice and service for Srila
Prabhupada. New York City was the "temple" in which he sought to spread his
message of Krsna Consciousness, and he did so from the date of arrival given above.
Jupiter, ruling the lagna and 4th house, joins 12th lord Ketu in the 9,h house, a perfect
yoga for a spiritual mission executed in a foreign country. Co-lord of the 12,h house.
Mars, also joins the Moon, who is 12Th lord from the Sun and Paka rasi, indicating that
a foreign shore would have been attained during this period by specifically crossing
the ocean.

Severe setbacks to health occurred during this time, as Mars makes an exact aspect to
Paka rasi lord Sun. He suffered two heart attacks during his voyage from India, yet
 Vaisnava Saints 2n 357

was not to be foiled in his determination to carry out his mission. It may be remarked
here, that the most powerful raja-yoga in this chart was activated at this time. It was
mentioned previously, that rdja-yogas forming in the 9th house, as well as 1st, 3rd and
7th, reach their full manifestation in old age. This is especially so when the planet
ruling the natural age, which was Saturn at this point in time, is in great strength.
Thus, the Drig dasa illustrates a specific destiny fulfilled at this juncture in life, as the
raja-yoga involving planets in Leo-9th house, directly activated the dasa and sub-
period ruler, Jupiter.

Transits

Transit Jupiter at this time was in the sign of Gemini, along with the Moon, from
where he aspected both the lagna as well as the Atmakaraka Rahu in the sign of
Aquarius. Saturn, which represents the order of his guru, was transiting the sign of
Aquarius, while Ketu, the lord of the 12th Scorpio, was directly transiting the 12Lh
house. This put Rahu in the vicinity of the Moon also, a fact which made the
environment visited a very foreign place for Prabhupada The customs, and especially
the preoccupation of the American youth with intoxications and sexuality, were all a
bit of a shock for him at first. Apart from that, the position of Jupiter directly in the
y1*1 house made his acceptance among the American youth instantaneous and
meaningful. Jupiter, the ruler of akash-tattva or the ethereal element, seeks to joins
with or form alliances with others. Thus the transit position of Jupiter, as well as his
dominant rulership of the dasa period and its Paka sign, made this possible on a level
that not even Prabhupada himself could have imagined.

Event #8: The first Rathayatra Celebration of Lord Jagannatha Outside of India:
Drig Dasa; Pisces/Scorpio

Pisces is the 4th house of the Rasi chart, and is the 2nd house of the Vimsamsa chart
wherein Mercury is placed. Mercury represents Visnu, and also in His form of
Jagannatha, the Lord of the Universe. Mercury's position in the 2nd house of the D-20
shows Visnu's pre-eminence as the Kula-devata of Prabhupada as well. The Paka sign
in the Rasi chart again goes to the 9th house with 12'h lord Ketu, while in the D-20, the
Paka goes to the 12th house with Jupiter. These indications show that Visnu, in His
form of Jagannatha, was served by way of a grand Rath, or cart, ceremony for the first
time in a foreign country, as was traditionally done in Puri, Orissa since times going
back to the dvapara-yuga. Gemini, the sub-period, and its rulership of Mercury,
indicate the type of ceremony, taking the Deity of Jagannatha on a parade or
procession through the streets of the local city. Mercury and Venus, both Vaishnava
planets, also aspect the dasa sign and form unobstructed argala to the Paka rasi sign.
358 3? The Spiritual Dimensions of Vedic Astrology

Transits

Bhratrikaraka Saturn was moving over the arudha lagna Aries at this time. This
indicates that Prabhupada felt that the Rathayatra ceremony and its successful
execution directly fulfilled the order of his guru. Note that in the Navamsa chart,
Aries is occupied by Saturn, as well as Mercury, Ketu and Jupiter, a yoga which was
formally shown to be found in the charts of the greatest Vaishnavas, including Sri
Caitanya Mahaprabhu Himself. Jupiter, at the time was moving in the sign of Virgo,
the 10Ul house, from where he had direct impact on the dasa and sub-period signs.
Ketu's transit of the sign of Leo, his natal position, indicated the fulfillment of a
particular natal karma, which had to do with the establishment of temples in countries
foreign to his birth. (Remember that Ketu is the 12th lord, whereas the Sun and Jupiter
in the 9th house indicate temples and foreign disciples).

Event #9: Prabhupada Passed from this World. Drig Dasa: Aries/Gemini: November
14, 1977

In these instances, Aries is not only the arudha lagna, but it is in the 3rd from the
Atmakaraka Rahu. Gemini, the sub-period sign, is also in the 3rd from the AL and
dasa sign Aries, while the Paka sign (Virgo) is in the 8Ih from the AK. Significant
spiritual events occur during Drig dasa of the arudha lagna, while the periods in the
3rd from either the AL or AK indicate the event of death, according to Maharshi
Jaimini, in addition to what was stated in the previous section. Aries is aspected by
Jupiter, the Sun, and moksakaraka and 12,h lord Ketu, thus showing that the event of
moksa was all but likely following his leaving the body. The aspect of Leo planets on
Aries also shows that he died in a holy place, in a temple, and in the company of many
disciples, as mentioned before.

In the Navamsa chart, Aries in company with Jupiter, Ketu, Mercmy and Saturn, all
aspect the 12th from Lagnamsa, while the sub-period sign plus 12th lord Mars, aspect
the 12lh from Karakamsa lagna. These combinations, plus the Drig dasas that
activated them, are perfect for the attainment of liberation upon conclusion of the
current lifetime.

T ransits

Saturn's transit of Leo at this time collaborated with natal Saturn's aspect on that sign
(by rasi drsti). The lagna lord Jupiter and 8'h lord Moon, were thus natally and by
transit, coming under the strong aspect of ayush karaka Saturn, who is capable of
bringing about the end of life. Jupiter's presence in the 7th house-Gemini indicated
that his passing was not kept secret, nor was he kept away from the throngs of
disciples who journeyed to Vrndavana to be with him at that time. Ketu's transit of
A8 Pisces, suggested that Prabhupada ascended to the spiritual world following his
passing. These facts, in any case, would also have been easy to determine, given the
 Vaisnava SainLs

manner and place of death, i e., while reciting the Holy Names of Krsna in the holy
place of pilgrimage, Sri Vrndavana dhama.

Summary Comments

Regarding Drig dasa, we can derive the following principles from the timing of events
in Prabhupada's life:

Significant spiritual events occur in the life of a native, when the following Drig dasas
take place;

• The MD (maha dasa) or AD (sub-period) of the sign containing the Atmakaraka

planet or those which are aspected by it;

• MD or AD which receive the aspect of Jupiter or Ketu, both natally, and by transit;

• The MD of the AT or dasa periods that are aspected (rasi aspects) by the AT bring
important spiritual events to bear;

• The sign of the Q'*1 house and its lord, as well as that of Mantrapada (A5) bring one
into proximity with the diksa-guru and his lineage, while diksa (initiation) itself
occurs during dasas influence by the A5.

• Important si^nificators for spirituality, such as Jupiter, the Atmakaraka planet, the
lord of the 9' , as well as Sun and Ketu, have unobstructed argala on the dasa sign,
the sub-period sign, and frequently both. Or, significant spiritual events occur
during the MD of signs that form argala to such important significators (planets or
houses), and in the sub-period of signs that aspect them.

• Important devatas, such as the Ista-devata, Dharma-devata or Guni-devata either

conjoin, aspect or fonn argala to Drig dasa signs which indicate important periods
of spiritual advancement;

• Padas relevant to significant events, such as Mrtyupada (A8) for death of a

spiritualist (samadhi), A3 for writing and publishing spiritual material, or UL
where renunciation of wife and domestic life is concerned in the life of an ascetic,
always form argala or aspect to the MD and AD signs;

• Finally, if a MD indicates an important event, it happens during the AD of the

Paka of that sign or during the Paka of the ascendant sign.

OM TAT SAT;
 CHAPTER NINE

HOROSCOPES OF AVATARAS: SRI KRSNA AND SRI CAITANYA MAHAPRABHU

yaclayada hi dhartnasya
glanir hhavati bharata
ahhyutthdnam adharmasya
taddtmanarh srjdmy altatn

"Whenever and wherever there is a decline in religious practice, O descendant of

Bharata, and a predominant rise of irreligion—at that time I descend Myself."
B hdgdvdd-gUa 4,7

In Chapter One of this book, various avatdras of the Supreme Being were discussed,
with short descriptions of each.1 In the above verse from the Bhagavad-gitd, Sri Krsna
gives a hint as to the purpose of the yuga-avdtdrcis or those forms of God Who descend
in each of sdtya-yuga, tretd-yuga, dvdpara-yuga and kali-yuga. Sri Visnu presides over
the material quality of goodness, through which all living beings are sustained in this
universe. Thus, by definition, the yuga-avdtdras are expansions of Visnu, Who
descends for the purposes of recreating dhartna in human society.

Although the word dhanna has various meanings, its true meaning is "quality" or the
"true essence" of something. The true essence (dharma) of fire is heat and light; the
essence of water is liquidity; the essence of air is mobility, or that which gives life-
force fprana). Dharma within the context of the above verse refers to the essence of
the soul. The dharma of the soul not only suggests religious principles underlying
progressive consciousness, but also the revelation of the soul's true relationship with
God. When dharma begins to disappear from within the moral fabric of human
society, it is at such times that the avatdras appear in each age. The means by which
He reinstitutes dharma in each age differs depending upon the density of ignorance in
a given age, as well as the type of religious processes that are recommended in Vedic
scripture for self-realization for the respective ages. In this chapter, the proposed
horoscopes of Sri Krsna, the yuga-avatdra for dvdpara-yuga, and that Sri Caitanya
Mahaprabhu, the avatdra Who promoted dharma in the kali-yuga, are discussed.

1
The word avaldra comes from the root word aval which means "to descend " So, an avatdra is a form
of God. described in various categories, Who descends to Earth to carry out specific functions.
362 3) The Spiritual Dimensions of Vedic Astrology

Potential Problems in Horoscopes of Avataras

Among the five limbs ofjyotisa that were mentioned in the introduction to this book,
jcitaka, which deals with correct predictions derived from the rising sign at birth, is the
most important. The harmas of the soul who has taken birth can thus be seen,
although within the context of his mortality and the promise that his actions in the
current life create the conditions attained in the future birth(s).

Now, the problems that arise in the study of the charts of avataras, as distinct from
humans, are: (1) the forms and actions of such Personalities are dhyam
(transcendental and eternal), and not born of material energy;2 and (2) the birth data
of the most recent avataras (Sri Krsna and Sri Caitanya) are hard to pin-point. There
are, however, specific astronomical directives given in Vedic scriptures regarding the
"births" of such Personalities. From these, jyotisa scholars have endeavored to erect
Their horoscopes, in spite of the dubiousness of birth data thousands of years old.
The chart of Sri Krsna especially may be hard for some astrologers to accept, given
that the data presented herein is for a birth in the year 3227 BC. Still, there are many
convincing features of the chart presented below that suggest that the data for Sri
Krsna could be quite close to being accurate. That of Sri Caitanya is much more
recent, and so His chart may be more believable to the majority of jyotisa students and
scholars. As with all charts of questionable birth data, however, the more known
events fit reasonable astrological parameters, the more the chart becomes acceptable in
the final analyses.

Charts of Avataras

In Chapter Two the Atmakaraka and Ista-clevata being the same planet was given with
reference to the Navamsa charts of Sri Krsna and Sri Caitanya. This, in addition to the
following, serves as a start in this important study. There are also various instructions
given in the BPHS and other Jyotisa classics regarding the charts of avataras, yet the
following may be considered initially:

Classical References to Avataras and Astrological Criteria Applying in Their Charts

By reference to avataras of Visnu, Vaidyanatha Diksita makes the following assertions

in his Jcitaka Parijala 4,97:

"If the Sun, Jupiter and Mars are in the 9th house from the lagna; if the Navamsa they
occupy is owned by the 9t'' house and also by Saturn (viz., Capricorn and Aquarius),
while the Navamsa occupied by these three planets are in Vargottamamsa; and if the

2
Bhagavad-gila 4.9: Janma karma ca mc divyam, evamyo vrtti lattvatah " One who knows the
transcendental nature of My appearance and activities does not, upon leaving the body, take his birth
again in this material world, but attains My eternal abode, O Arjuna."
362 3j The Spiritual Dimensions of Vedic Astrology

Potential Problems in Horoscopes of Avataras

Among the five limbs of Jyolisa that were mentioned in the introduction to this book,
jdlaka, which deals with correct predictions derived from the rising sign at birth, is the
most important. The karmas of the soul who has taken birth can thus be seen,
although within the context of his mortality and the promise that his actions in the
current life create the conditions attained in the future birthCs).

Now, the problems that arise in the study of the charts of avataras, as distinct from
humans, are: (I) the forms and actions of such Personalities are divyam
(transcendental and eternal), and not born of material energy;' and (2) the birth data
of the most recent avataras (Sri Krsna and Sri Caitanya) are hard to pin-point. There
are, however, specific astronomical directives given in Vedic scriptures regarding the
"births" of such Personalities. From these, jyotisa scholars have endeavored to erect
Their horoscopes, in spite of the dubiousness of birth data thousands of years old.
The chart of Sri Krsna especially may be hard for some astrologers to accept, given
that the data presented herein is for a birth in the year 3227 BC. Still, there are many
convincing features of the chart presented below that suggest that the data for Sri
Krsna could be ^uite close to being accurate. That of Sri Caitanya is much more
recent, and so His chart may be more believable to the majority of Jyolisa students and
scholars. As with all charts of questionable birth data, however, the more known
events fit reasonable astrological parameters, the more the chart becomes acceptable in
the final analyses.

Charts of Avataras

In Chapter Two the Almafearafea and Ista-clevatd being the same planet was given with
reference to the Navamsa charts of Sri Krsna and Sri Caitanya. This, in addition to the
following, serves as a start in this important study. There are also various instructions
given in the BPH5 and other Jyolisa classics regarding the charts of avaldras, yet the
following may be considered initially:

Classical References to Avaldras and Astrological Criteria Applying in Their Charts

By reference to avaldras of Visnu, Vaidyanatha Diksita makes the following assertions

in his Jdlaka Pdrijdta 4.97:

"If the Sun, Jupiter and Mars are in the 9th house from the lagna; if the Navamsa they
occupy is owned by the 9tl' house and also by Saturn (viz., Capricorn and Aquarius),
while the Navamsa occupied by these three planets are in Vargottamamsa; and if the

2
Rhagavad-gUa 4.9: Janma karma ca me divyam, evamyo velli laUvatah " One who knows the
transcendental nature of My appearance and activities does not, upon leaving the body, take his birth
again in this material world, but attains My eternal abode, O Arjuna."
 Yuga Avataras: Sri Krsna and Sri Caitanya Mahaprabhu Sn 363

Moon occupies the lagna in strength, the person born will be blessed with a happy life
ending with the end of the world."

This verse can represent different meanings to different scholars. Yet, some guidelines
emerge from it nevertheless so far as our understanding of the charts of avataras is
concerned. Some reasonable variations on the above may be:

• The 9th is the house of dhanna, and its karakas are the Sun and Jupiter. There
could be a relationship between all of these by aspect as well as lordship. For
example, in the charts of both Sri Krsna and Sri Caitanya, the 9th lord in Navamsa
aspects the Sun. In Krsna's chart, this occurs in both the Rasi as well as Navamsa.
Further, planets may be in Capricorn, or Capricorn may be in the 9lh house of rasi
or Navamsa, or Sun, Mars and Jupiter may be aspected by the lord of Capricorn,
Saturn. This latter occurrence applies in the Navamsa chart of Sri Caitanya, while
the former one occurs in the Navamsa chart of Sri Krsna.

• The reference to "living until the end of the world," may not exclusively apply to
yuga-avatdras alone, but can apply to saktydvcsa-avataras also, such as Vyasadeva
and others. (A list of these empowered incarnations was given in Chapter One of
this book.) As is shown in the chart of Sri Krsna, "living to the end of the yuga" is
another translation given by some scholars which applies verbatim.

• The sign of Capricorn is especially mentioned for yuga-avatdras, as this is the

debilitation sign of Jupiter, which represents dhanna. Since such avataras appear
when dhanna is diminished in human society, it is appropriate that Jupiter occupy
that sign in Their Rasi or Navamsa charts.

• In this connection, the chart of Sri Krsna is significant because, although He

appeared in dvapara-yuga, He did so just prior to the onset of kali-yuga, the
astrological sign for which is Capricorn. His appearance was indicative of the end
of the yuga at which time He set the stage for the knowledge of dhanna in the age
of Kali through the speaking of the Bhagavad-glta. It is appropriate therefore, that
Jupiter is in the 9th house of the Navamsa in the chart of Sri Krsna and in the sign
of Capricorn.

• Further to these principles, the yuga-avatdras typically appear at the end of the
yuga, because dhanna in each yuga is greatly compromised by demonic forces
during such times. For this reason, Sri Krsna, as well as Sri Ramacandra,
worshipped Lord Siva during the course of Their Illds. (Brahma, Visnu and Siva
respectively are worshipped at the beginning, the middle and the end of each yuga.)

• Sri Caitanya did not appear at the end of the kali-yuga, and thus technically
speaking, He was not the yuga-avatdra for that age. Instead, He is referred to as a
lild-avatdra or pastime incarnation. His incarnation, however, served the purpose
 Yuga Avalaras: Sri Krsna and Sri Cailanya Mahaprabhu 3? 365

assigned to the tithis and their planetary rulers, deities representing specific functions,
hhutas (elements) and animal symbols, Additionally, the 28 naksatras (including
Abhijit) are variously aligned with the spokes of the wheel and the eight directions.
These begin with the naksatra of the Sun's placement at birth (in an individual's
chart), and starting in the eastern direction.

The deities ruling each of the eight directions are the same as those ruling the
directions per the Dasamsa (D-10) varga chart. In the Dasamsa, however, the two
upward and downward directions are additionally taken into account, which is not the
case with the kdlacakra.

Table 9.1 below might make understanding the kdlacakra easier:

Table 9.1: Kalacakra: Schematic Tables

Direction Astrological Tithi Planetary Deity- Bhuta Animal

Sign Ruler (element) Symbol
East Aries, Taurus Pratipat, Sun India (power) prthvi Garuda
NavamT (earth) (king of
(1.9) birds)
Southeast Virgo Turiya, Mars Agni agni (fire) cat
Ekadasi (prosperity)
(3. 11)
South Cancer, Leo Pancami, Jupiter Yama (death) prthvi lion
Trayodasi (earth)
(5, 13)
Southwest Sagittarius Caturthi, Mercury- Nintti (death) akasa dog
Dvadas! (ether)
(4. 12)
West Libra, Scorpio Sasthi, Venus Varuna, jala (water) serpent
CalurdaS (foreign
(6, 14) things)
Northwest Pisces Saptami, Saturn Vayu vayu (air) mouse
Purnima (wandering)
(7, 15)
North Capricorn, Dvrllya, Moon Kuvera jala elephant
Aquarius Dasami (wealth)
(2, 10)
Northeast Gemini Amavasya Rahu Isana akasa rabbit
(8,0) (blessings)

The following diagram serves as a visual understanding of the kdlacakra. The reader
may add details such as deities, elements, and animal symbolisms as are given in Table
9.1
366 3? The Spiritual Dimensions of Vedic Astrology

Figure 9.1 Astadala Padma (Eight-Petal Lotus) - The Basis of the Kalacakra

India
Pralipad (1), Mavami (9)
Aries, faurufl
OAttimiil: Gimida (Ea'dei
Yoni: Dtimin (flog)
IsrlKi Agni
Astiimi (S) Tritlva (?)
AmSv.isya Fk.idasi (11)
Gemini 11 Virgo
Animal: Animal: Qit
Hnrc Yoni: Dhunm
Yom: (smoke/
Va\f8$a
(croiul

N S
Kubera \ama
Dvitlva (2) PanchamI (5)
Dasami (10) I_ravoda5i (13)
Capricorn, Cancer, Le»
Aquarius Animal: Lion
Aiunial: Yoni: Hnri
Elcphnnt (lion)
Yoni:
Mntmgn —V
(Lieplmhl I Niritti
ChaturthI (4)
Dvadasi (12)
^SVayu QV X Sagittarius
Saptami(7),Puniima(Full) T Shastr (6) Chaturdasi (14) V Aniiml: Doj;
Pisces Libra, Scorpio Vom: Swan,i
Animal: Mouse Animal: Sarpa (snake) (Dog)
Yoni: Khara (donkey) Yoni: Vrishabha (bull)

The kalacakra has many unique uses in Jyotisa. the details of which are beyond the
scope of this book. With reference to the astrological signs ruling each yuga, however,
the following deductions can be made:

■ The Sun's saiikmnti or movement into the four kendra signs represents the
beginning of four seasons and thus the progression of time. In the same way, its
ingress into Aries also represents the beginning of the satya-yuga, or the dawn of
the Golden Age of pure dharma and consciousness By progression, therefore, the
Sun's movement into each successive cardinal sign represents the movement of
time to each of treta-yuga (Silver Age) dvapara-yuga (Bronze Age), and kali-yuga
(Iron Age).

■ This assigns the age of satya to the astrological sign of Aries and its trines Leo and
Sagittarius; the age of treta to the sign of Cancer and its trines Scorpio and Pisces;
the age of dvapara to the signs Libra, Gemini, and Aquarius; and the age of kali to
 Yuga Avataras: Sri Krsna and Sri Caiianya Mahaprabhu 3? 367

Capricorn, Virgo and Taurus. The most significant sign rulers for these yugas,
however, are the cardinal signs.

• The four vugos are also represented by the four junctions of time throughout the
course of a 24 hour day. These are also assigned to the four kendras beginning
with Aries at dawn, Cancer at noon, Libra at sunset, and Capricorn at midnight.
These junctures are designated by the name catus-pada-gdyatn, or the four which
rise at these critical periods of time. Thus the brdhmams recite the Gdyatri mantra
at these times of the day. An interesting side note here is that according to
modern custom, the beginning of the day commences with the kali-gdyatri, i.e., at
midnight, rather than the Kna-gdyatii, which occurs at dawn (representing the
rising of consciousness as appropriate to the satya or Krta-yuga, as well as the
beginning of the day). This is but one indication of the adverse effects the age of
Kali has on the minds and awareness of human beings.

• Taking the planets that are exalted in each ot these signs, the following become
significators for each respective age: Sun, Jupiter, Saturn and Mars. According to
the Prasna Marga6 each of the cardinal signs are of dharu (mineral modality). The
metals associated with each of these are appropriate to each of the four yugas.
They are found in Table 9.2:

Table 9.2: Yugas, Astrological Signs and Metals

Yuga Astrological Exaltation Tithi Ruler Metal

Sign Ruler Ruler (Kalacakra)
Satya Aries Sun Sun Gold
Treta Cancer Jupiter Jupiter Silver
Dvapara Libra Saturn Venus Bronze
Kali Capricorn Mars Moon Iron

• In the satya-vuga (Golden Age) Bhagavan' appears in the golden form of Hayagriva
representing the Sun and the quality of spiritual purity. The principles of dhanna
are self-luminous in the satya-yuga, and in which purity and truthfulness exist in
full.

■ In the tretd-yuga (Bronze Age) Bhagavan appears in reddish form as a warrior king
to establish the dhanna of that age. His example, as in the incarnation of Lord Sri
Ramacandra, is one of correct dhannic principles, and His avatdra demonstrated
this by His personal example. Note that the strong adherence to establishing
6
Prasna Marga 15.24 - translation and coirnnentary by B.V, Raman. Apart from the rulership ot'dhatu
(mineral) to cardinal signs, the mtila (root) modality is assigned to fixed signs, andjiva (life force) is
assigned to the dual signs.
7
Bhagavan means "one who possesses all opulences in full." Visnu Parana 6.5.47 lists six such
opulences, the details of which were given in previous footnotes, and which are repeated as follows:
complete wealth, strength, fame, beauty, knowledge and renunciation.
368 The Spiritual Dimensions of Vedic Astrology

dharma was shown by Sri Ramacandra, and this is suggested through Jupiter's
rulership of the tithi governing the sign of Cancer in the kalacakra. The
assignment of the deity of Yama to this sign and tithi in the kalacakra can be
understood by way of Ramacandra's burning the entire kingdom of Ravarta to
ashes and killing Ravana ultimately. Ravana had committed the ultimate offense
against dharma by kidnapping the wife of Sri Ramacandra, Srimati Sitadevi.
Further, the assignment of the southern direction of the kalacakra to the treta-
yuga and Sr! Ramacandra give a clue as to why He traveled to the southernmost
shore of India during his Ma, and established a great temple at Rdmesvaram.
Dharma is diminished in the treta-yuga by 25%.

■ In the dvapara-yuga (Bronze Age) Visnu appears as Sri Krsna in the bluish form
and demonstrated dharma in the form of a statesman, diplomat and scholar. He
instructed dharma in the form of four-fold processes of yoga in the Bhagavad-gita,
thus allocating Saturn's karakatwa to the dvapara-yuga (as the planet exalted in the
sign of Libra). He was worshipped in great opulence (arcana), bringing Venus'
rulership of that yuga and tithi in the kalacakra into focus. Further, the location of
Sri Krsna's city of Dvaraka in the western part of India is appropriate to the
assignment of Libra to the western direction of the kalacakra. In dvapara-yuga,
dharma is diminished by 50%.

■ Finally, in the kali-yuga (Iron Age) Bhagavan Sri Visnu appears as a sannydsl
(renunciate) as Sri Krsna Caitanya Mahaprabhu to teach and promote the dharma
for that age. As Capricorn is the astrological sign for kali-yuga, Mars' being exalted
in that sign indicated the aggressive promotion of the yuga-dhanna by way of the
sankirtana-yajna or congregational chanting of the holy names of God. This is
described in the Vedas, especially Srlmad-Bhagavatam.8 In the kali-yuga, dharma is
diminished by 75%.

■ Given that the tithi ruler (karaka in this case) for the sign Capricorn (and thus
kali-yuga) is the Moon, Sri Krsna appears Himself as Sr! Caitanya to promote
dharma in that age. In addition to the Moon's being the planetary karaka of Sr!
Krsna, it also suggests the mood of devotion (bhakti) and the advanced stages of
love of Godhead that were exhibited by Sri Caitanya Mahaprabhu.

" Srimad-Bhagavatam 11.5.32. Since in kali-yuga, dharma is diminished by 75% in human society, the
dharma for the age has been made easy by the simple practice of Rarer Ndma, the chanting of the holy
names of God.
 Yuga Avataras: Sri Krsna and Sri Caitanya Mahaprabhu 369

Table 9.3; Yugas, Avalara , and Yuga-dhannas

Yuga Avatara Description and Yuga-Dharma Status of Planetary

Appearance of (Dharma for Dharma Karaka
Yuga-Avatara Each Age) (Kalacakra)
Satya-yuga Sri Ha^agriva bi ihmam, dhyayatnh or 100% Sun
tlron Age) golden yogic meditation

Treta-yuga Sri Ramacandra king, greenish yajatah or diminished to J upiter

(Silver Age) sacrificial 75%
offe. ings
Dvapaia- Sri Krjna statesman and arcana, temple diminished to Venus
jTiga scholar, bluish worship 50%
(Bronze age)
Kali-yuga Sri Caitanya sannyasl sankmana-yajna din.inished to , Moon
(Iron Age) Mahaprabhu (renunciate), (congregat ional 25% !
golden chanting)

With these guidelines in mind, let us now study the charts of Sn Krsna and that of Sri
Caitanya Mahaprabhu.

Chart 9.1: Sri Krsna Caitanya Mahaprabhu

Historical records state that Sri Caitanya appeared in Mayapur, India when the
following were in effect, the respective lunar year and month of Vtsva-vosu and
Phalguna (February - March) on the Pnniima tithi (full Moon day) during the time of
a lunar eclipse. This gives the lollowing as the data and chart for Sri Caitanya:

AL
Mer Vers

Rah
Sun
■^asi
- 9ri Cnatenya Moo Ket
Mar February 27. 1486 Asc
17:59:00 {5:54 east)
88E 22, 23 N 25 Jun
15 /
Jup Sat ..

Asc: 22 Le 04 Sun; 22 Aq 12 (AmK) Moon Mars;

Merc: 1DPi15(PK} Jup: 20 Sg 21 (BK)
Rahu: 26Aq37(DKI Ketu: 26 Le 37
370 JP The Spiritual Dimensions of Vedic Astrology
Mar Rah
Sun Ven Mei
Juip
xe
Sat
Navamsa
"n 7 .
Sri Chaitarya 1(X/ 4
/'iX
February 27, 1485 War
17:55:00 (5:54 east)
88 E 8: 22 N 27 Suit
Mer Jup
AL Ket Asc Moo
Vft- Rah

Purpose of ^ri Caitanya's Appearance and Lila

In Srlmad-Bhagavatam 11.5.32 the advent and purpose of Sri Caitanya Mahaprabhu's

appearance (amtara) is given as follows;

krsna-varnarii tvisdkrsnam
sdngopdngds tra-pdrs adam
yajnaih sanklrtana-prdyair
yajanti hi su-medhasah

"In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the names of Krsna. Although His
complexion is not blackish. He is Krsna Himself. He is accompanied by His
associates, servants, weapons and confidential companions."

The word dkrsnam in this verse refers to the "complexion" of Sri Caitanya, which is
not blackish, although He is Sri Krsna Himself. His yellow color is described in other
places in Vedic literature as pUa-vama or more appropriately "golden."9 Given that
the complexion is different than that of the usual kali-yuga avatdra and also that He
appeared in the beginning of the yuga, His descent is a rare and great blessing for
humanity in this dark age. In His lild. He demonstrated the most advanced levels of
ecstatic love of God or Radha-Krsna Prema.

Three Segments of Sri Caitanya's Lifetime

Sri Caitanya's lild is divided into three parts: Adi-lild, or the initial portion including
marriage and family life, which lasted from birth to the age of 24. At the age of 24, he
gave up family life and accepted the formal order of samydsu or renunciation. From
the age of 24, and for the remaining 24 years of His life, His Madhya-Uld (middle

9
in Caitanya-cantanirta, Adi-lila 3.40.
 Yuga Avataras: Sri Krsna and Sri Caitanya Mahaprabhu 3n 371

portion) and Aniya-hta (end portion) proceeded During the first six years of the
Madhya-lila, He traveled all over India with throngs of disciples and followers,
spreading the sanklrtana-yajna, i.e., dharma of congregational chanting. During the
last eighteen years, comprising His Antya-Iild, He remained in Sri Ksetra (the holy
place), Jagannatha Pur! (Orissa), wherein he exhibited the highest mood of love of
Godhead exhibited by the intimate associates of Sri Krsna This elevated state of
consciousness is called vipralambha-bhava or the ecstatic mood of separation. The
composite of the last two segments of His life are called the Sesa-lxla or pastimes
occurring at the end.

Noteworthy Historical Facts

Various important astrological criteria apply in this chart, suggesting the

extraordinary divine personality of Sri Caitanya. Before listing these, the following
facts regarding his life and Ula may be born in mind;

• He was born in a brahmana family to Jagannatha Misra, a very pure and scholarly
lineage. At a very early age He exhibited special intellectual gifts and was able to
quote the conclusions of scriptures even while He was just an infant. He was
known as Nimdi Panelita and was a renowned scholar of Nyaya philosophy (logic)
at the young age of fifteen.

• He was married to Srimati Laksmi devi at age fourteen (1500). His wife died soon
thereafter, however, due to snake bite.

During the period from 1496 to 1502 He got married for a second time to SrimatT
Visnupriya devi, at the request of his mother. His father died during this period.

• At the age of sixteen or seventeen He traveled to Gaya with throngs of students

and received dlksa initiation from Sri isvara Puri who was a disciple of the great
Vaisnava Madhavendra Puri. From 1504-1510 Sri Caitanya promoted the
sahkirtam dharma all over India.

• At age 24 (1510) He accepted sannyflsa initiation from Sri Kesava Bharati

• During the period from 1511 to 1515 He toured south India on pilgrimage.

• He stayed in Puri from 1515 to 1534 observing ksetra-sannydsa (solitary

renunciation in a holy place). The period was marked by His experience of
transcendental madness while absorbed in the ecstasy of love of Godhead (Prema-
bhakti).
372 3? The Spiritual Dimensions of Vedic Astrology

• He disappeared from this world at the age of 48 (1534) by entering the body of the
Tota-gopinatha Deity in Puri,

With the above in mind, the following astrological criteria are significant in this chart:

Astrological Symptoms of an Avatara

In Sri Caitanya's chart, the eclipsed full Moon rises within three degrees of the lagna,
bringing one of several requirements into focus for the charts of nvnturas. This
condition also applied in the charts of Sri Krsna and Sri Ramacandra. The Moon, in
fact, breaks the Sarpa-yoga which is caused by three malefics in kendras. This has
great significance indicating that the path of devotion and love of God is the natural
inclination for a pious person who suffers the machinations of material life. Of
course, given that Sri Caitanya as well as Sri Krsna were transcendental Personalities,
They experienced no such thing as material inconveniences. In fact, as is stated in the
Bhugavad-gita,10 the illusory material energy is but one feature of the Supreme Being's
potencies, and that all such potencies exist under His jurisdiction. Still, in order to
show the example of how human beings can overcome the pangs of illusory existence,
such Personalities incarnate and portray pastimes as if an ordinary human.

Sri Caitanya (apparently) suffered as a result of His wife and His father dying while He
was still young, thus generating an internal orientation within him to renounce the
world in favor of God-realization. This is the result of benefic Moon breaking the
Sarpa-yoga. The Moon's eclipse by Ketu brought about a type of madness that was
rare in this world, i.e., the madness resulting from ecstatic love of Godhead
(vipralambha-bhdva). Other matters regarding planetary placements that verify the
chart of a transcendental avatara are as follows:

Combinations for Vaisnavism:

The Moon's (or any natural benefic) position in the lagna, and coming under the
aspects of malefics, is a combination for Vaisnavism (worship of a personal form of
God, i.e., various forms ofVisnu).11

Another combination for Vaisnavism occurs when the there is a yoga between the 4,h
house and its lord, and the 5th house and its lord.12 These can occur by mutual
association, aspect or conjunction. Fourth lord Mars and 5,ll lord Jupiter do not form
this yoga in the Rasi chart, although they are mutually aspecting in sama-saptama in
the Navamsa chart.

10
Bhagavad-glta 9.10: "This material nature, which is one of My energies, is working under My
direction, O son of Kunti, producing all moving and nonmoving beings Under its rule this
manifestation is created and annihilated again and again."
11
5apta Rsi Nadi
12
BPHS 24:41.
 Yuga Avataras: Sri Krsna and Sri Caitanya Mahaprabhu 3" 373

Combinations for the Attainment of Complete Knowledge

According to Prasna Marga,13 the Sun's combination with Rahu suggests knowledge
attained from "superior serpents," the likes of which are described in the Vedic
literatures such as Snmad-Bhagavatam and Sri Visnu Purdna. Examples of these are
Vasuki and Ananta, the multi-headed serpent who holds the universes on top of his
head. With reference to human beings (in this case, the avatdra Who exemplifies
human attainments), the Sun/Rahu combination suggests superior knowledge leading
to the full awakening of Kundalim-sakti. This results from the yogic process of
elevating the serpent energy to the djm-cakra or third eye. It is said that devotional
yoga (bhakti-yoga) elevates such Kundalim-sakti naturally, and without the
mechanical practices of the eight-fold path of mystic yoga (astdiiga-yoga). The full
knowledge of the self (atma) as existing within the veil of mayd (material illusion), yet
which is distinct from it, was lucidly described by Sripad Sahkaracarya in his Daksina-
murti Stotram.14 Although assuming the role of one subjected to the machinations of
mdyd, Sri Caitanya showed (by way of His pastimes) complete control over the sakti of
illusion, many details of which may be found in the Caitanya-caritdmrta by Krsnadasa
Kaviraja GosvamI, the authorized biographer of Sri Caitanya

The position of both gurus Jupiter and Venus (Brhaspati and Sukra) in the 5th and 9th
houses respectively, indicates knowledge of all scriptures and their imports.

Combinations for Avataras

In the previously quoted verse from thejdtaka Pdrijuta, Jupiter, Mars and the Sun
must be associated with the sign Capricorn (for the kali-yuga avatdra) and the 9th
house. Specifically, the 9lh house of the Navamsa is mentioned in the text, yet by
extension this can also apply in the Rasi chart as well. The key points here are as
follows:

• Jupiter and Sun are the natural karakas for the houses of dharma, and so they
should be involved, as the avataras appear to re-instate dharma at the end of each
yuga.

• The sign Capricorn and its lord Saturn should be involved for avataras appearing
either in kali-yuga, or just prior to it. This is due to Capricorn's ruling the kali-

13
Prasna Marga 15:31.
H
Daksina-murti Stotram 6: "The brilliance ot the Sun exists even when intercepted by Rahu during
eclipse Similarly, the power of cognition only remains suspended during deep sleep. The self exists as
a pure being even though unrecognized due to the veil of Maya. A person on awakening becomes
aware that he was asleep earlier (and the dream was unreal). Similarly, a person who awakens to the
consciousness of the self recognizes his previous state of ignorance as unreal. He by Whose grace alone
one awaketts to the consciousness of the self - to that Daksina-murti, Who is embodied in the
auspicious Guru. 1 offer my profound salutations."
374 3> The Spiritual Dimensions of Vedic Astrology

yuga according to the kalacakra, and also due to its being the natural debilitation
sign for Jupiter. The fact that Mars is exalted in the sign of Capricorn shows Mars'
participation as a factor indicating avacaras, and, as is seen shortly, this planet is
very influential in the chart of Sri Caitanya. In kali-yuga especially, the Srimad-
Bhagavatam as quoted above, specifically states that the yellowish avatara will
actively promote (Mars) the Sanklrtana-yajfia i.e., dharma of congregational
chanting in the age of Kali.

• So in summary, Capricorn and Saturn should be connected to the Navamsa and/or

Rasi of the 9lh house, as should Jupiter, Sun and Mars. The conditions satisfy if
mutual aspects exist between any or all of the above.

In Sri Caitanya's chart, yogakaraka and 9lh lord Mars is exalted, not only in the kali-
yuga rasi of Capricorn, but also in the Amrta Sastyamsa. Each of the divisions in the
Sasiyamsa varga chart are ruled by specific deities, with the Amrta Sastyamsa
specifically having relevance to moksa, eternality or the liberation of the atma from
matter. It is highly significant that Sri Caitanya's Mars additionally occupies the kali-
yuga rasi of Capricorn and in the naksatra of Sravana as well. Sravana is ruled by the
Moon, which rules the tithi on the northern spoke of the kalacakra, while Capricorn
is positioned on that angle. The Moon not only rules the path of bhakti or devotion,
but also Sravana (which means "hearing, or listening") is the first of nine direct
processes of devotional service mentioned in the Snmad-Bhagavatam.15 So these
connections are highly significant in light of the promotion of devotional (bhakti)
yoga taught by Sri Caitanya.

Further, the Parivartana-yoga between Atmakaraka Saturn and Mars in this chart
indicates that the path of the soul is directly linked to the promotion of the dharma for
the current age of Kali. Mars' position in the 6'h house in exaltation shows that His
teaching and influence enabled people in kali-yuga to conquer the sad-ripus or six
kinds of enemies mentioned in Vedic literature.16 Finally, the aspect of yogakaraka
Mars to 10th lord Venus forms Dharma-fearmddipad yoga verbatim. The fact that such
teachings culminate in moksa is poignant and is illustrated by way of Mars' occupation
of the Moon's constellation (Sravana), who rules the 12lh and conjoins Ketu while
occupying the 12th from Lagnamsa.

In the Navamsa, the 9lh house is not occupied by Capricorn, nor Jupiter, Mars or the
Sun. However, Saturn has rasi drsti with all of them, and the 9th lord Mercury. If
Saturn has mutual aspects with the Sun especially, and Jupiter and Mars, this qualifies
in full the conditions set forth in the verse previously quoted from the Jdtafea Pmijata
The Sun must associate with Capricorn and the 9lh lord. In Sri Caitanya's chart, the
Rasi 9lh lord joins the Sun in Navamsa, while both receive the aspect of Saturn. The

13
14
Srimad-Bhagavalam 7,5.23-24
The six kinds of enemies are: lust, anger, greed, illusion, madness and envy
 Yuga Avataras: Sri Krsna and Sri Caitanya Mahaprabhu 3? 375

conditions for avataras required in that verse, apply nearly in full in the chart of Sri
Krsna, which is studied next.

Drig dasas of Sri Caitanya Mahaprabhu

The following table serves as an easy reference tool to study some of the events in SrT
Caitanya's life with reference to the corresponding Drig dasas. The Drig dasas are as
follows for Sri Caitanya:

Maha Dasas.

Ar: 1486-02-27- 1496-02-28

Le: 1496-02-28- 1502-02-28
Sc: 1502-02-28- 1511-03-01
Aq: 15.11-03-01 - 1514-02-28
Ta: 1514-02-28- 1525-02-28
Cn: 1525-02-28 - 1536-02-29

Table 9.4: Events, Dates for Lord Caitanya's Drig Dasas (MD-AD)

Event Date Drig Dasa

Married, wife Laksml-devi 1500-1501 Leo/Aquarius
and father died
Second marriage, renown as 1496 to 1502 Leo/Capricorn, Leo/Sagittarius
Nyaya scholar
Traveled to Gaya, received 1502-1503 Scorpio/Virgo
diksa from Sri Isvara Puri
Promoted the sarikirtana 1504-1510 Scorpio
dharma all over India
Accepted sannyasa initiation 1510, age 24 AquariusA'irgo
from Sri KeSava Bharati
Pilgrimage and tour to south 1511 to 1515 Aquarius
India
Ksetra-sannyasa (solitary 1515 to 1534 Taurus and Cancer
renunciation in a holy place,
Sri Jagannarha Puri)
Disappearance into the Tota- 1534 Cancer/Aquarius
gopinalha Deity in Puri

Events and Drig Dasas

Event #1; Married to Srimati Laksmi-devi at Age 14 (1500).

The Drig dasa was Leo/Aquarius. Dasa and lagna lord Sun is in the 7th house with
Darakaraka Rahu, and thus indicates marriage. Rahu's presence in the 7th house,
376 Sj The Spiritual Dimensions of Vedic Astrology

however, and conjoining Venus in the 8th/Navamsa, indicated that He was soon to
renounce married life, although he married at a young age. His wife died soon
thereafter, ft is significant that UL Virgo and its lord Mercury form argala to the sign
Leo, although Mercury's argala is obstructed by Mars (mrtyu). Mercury's debilitation
as a significator for the wife's longevity is thus overpowered by the exalted Mars who
brings death by way of his argala, Dasa lord Sun being in the 7th house with Rahu and
involved in the Satpa-yoga is poignant to show the manner through which Laksmi-
devi died, i.e., snake bite Sub-period sign of Pisces, and that of Virgo, both come
under the drsti of Jupiter, a significant time for marriage.

Event # 2: Second Marriage, Renowned as Nyaya scholar.

During the Drig dasa of Leo (from 1496 to 1502) He got married for a second time to
Visnupriya DevT at the request of his mother. He was a renowned scholar of Nyaya
philosophy at the young age of fifteen and had defeated the most prominent panditas
of His time. Note in Navamsa that Drig dasa lord Sun is with a strong Mars indicating
logic (Nyaya), while having the aspect of the Atmakaraka Saturn. In the Rasi chart
also, Mulatrikona Jupiter in the 5th and Venus in the 9th bring the knowledge of both
Brhaspati and Sukra very strongly during this dasa period. Also during this period,
his father died, which is easy to reconcile given the Sun/Rahu combination activation
throughout the entire Drig dasa of Leo.

Event #3; Travel to Caya and Initiation by Sri Isvara Puri

Sri Isvara Puri was a sisva of the great Vaishnava Madhavendra Puri. It was said that
Srila Madhavendra Puri was so immersed in the ecstasy of love of Godhead that he
could not tell whether it was day or night. The Drig dasa was Scorpio and contains
Atmakaraka Saturn. The sub-period was Virgo. Dasa sign of Scorpio has argala from
511' lord Jupiter, A5 (Mantrapada) lord Mercury, as well as the A5 sign itself (Virgo).
This sets up the likelihood of initiation occurring during the dasa of Scorpio. Virgo's
aspect by both Jupiter and Mercury indicates the sub-period during which initiation
lakes place.

Further, Jupiter is the Bratrikaraka and Guru-devata in this chart. His argala and
aspect to the dasa and sub-period signs respectively, bring the guru very strongly into
the fold during this time.

Transits

It is highly significant that at this juncture, transit Ketu was moving in the sign of
Virgo, which is directly the sub-period sign and the A5. This fits the requirement of
spiritual initiation verbatim per Drig dasa. Simultaneously, Jupiter was moving in the
sign of Gemini, from where his aspect fell on the natal Jupiter.
 Yuga Avalaras: Sri Krsna and Sri Caitanya Mahaprabhu 3r 377

Event #4: Sri Caitanya Promoted Sanklrtana Dharma all over India.

The Drig dasa was Scorpio from 1502 to 1511. The dasa period is powerful, as (a) it is
occupied by the Atmakaraka Saturn and aspected by 9th lord Mars from the sign of
Capricorn (kali-yuga rasi). Mars' in Amrfa Sasfvamsa shows that His incarnation
served the yuga dharma and thus He performed the functions of the yuga-avalara. (b)
The aspect of Venus from the 9th house to Atmakaraka indicated the mood of
devotion, and love of Radha-Krsna. Venus is also lord of the arudha lagna and shows
that He Himself is the embodiment of Radha-Krsna in Their divine hid. The Moons
karakatva of the arudha lagna is significant in this connection, as the avatdra appears
as if a human being Co display specific functions related to dharma. He is not, however, a
human being, thus showing that the arudha lagna and its lord are vital in
understanding the purpose of incarnation. The relation between pure sattva (truth)
and the actual transcendental existence of Godhead is exemplified by the Sun's
karakatva of the lagna. We are reminded of the fact that Sri Caitanya was both the
atma as well as the Ista-devata Saturn (due to simultaneous rulership of these), while
Venus represents His pleasure potency (hladinl-sakti) in the form of Radha.

Event #5: Accepted Sannyasa (Renunciation) Initiation from Sri Kesava Bharati, age
24 (1510).

The Grig dasa was Scorpio, while the sub-period was Gemini. This is the same as that
which occurred during His first initiation, namely that the sign Gemini and its lord,
both form unobstructed argala to dasa sign Scorpio. This encourages initiation during
the dasa of Scorpio, while the actual event occurs during the sub-period of Gemini.
Jupiter's aspect on that sign, as well as A5 and A5 lord Mercury brings the event to
manifestation without a doubt. At this time, Jupiter transited His natal position in
Sagittarius, while Ketu transited over the arudha lagna (Taurus) in trine to A5.

Event #6: Pilgrimage in South India from 1511 to 1515. Drig dasa Aquarius.

Both 12lh house (Cancer, i.e., Krsna) and Libra (Radha) aspect Aquarius, as do both
Moon and Venus, who are respectively the lords of the 3rd from arudha lagna and
lagna. Cancer is the A3, indicating travels of a significantly important magnitude,
during which His fame spread all over India. It is interesting that Cancer rules the
southern direction per the kdlacakra, while Venus rules the western direction.
Correspondingly, He toured in the south and west of India.

Event #7; Ksetra-sannyasa. Stayed in Puri from 1515 to 1534.

The period was marked by His experience of the mood or rasa of separation from
Krsna as was exemplified by the Gopis and Radharani in Krsna-lila. The Grig dasas
spanning this time frame were Taurus and Cancer, both signs which have strong
relevance to the Moon in Jyotish and both which have strong relations with all the
378 3i The Spiritual Dimensions of Vedic Astrology

malcfics in the chart. Given the special nature of these malcfics, especially the
eclipsed Moon (which represents the madness or ecstasy of love of Godhead) the
suffering is rarely attained or conceived of in the mundane world, i.e., of Prema-bhakli.
The significance of the period is marked by the fact that Taurus is the Arudha lagna
while Cancer mutually aspects it, Jupiter's position in the 8'h and 6th respectively from
Taurus and Cancer indicate that the period was more reserved for the internal
transcendental emotions of Sri Caitanya rather than His being a teacher.

It is noteworthy that in Navamsa, Taurus has Venus with Rahu (deep emotion and
bewilderment) and these are aspected by Jupiter and Mercury from the l ibra lagna.
The sign of Cancer similarly has the influence of these grahas by drsti and argala.

Event #8: Disappearance into the Tota-gopinatha Deity in Puri, age 48, 1534.

The Brig dasa was Cancer, while the sub-period sign is likely to have been
Aquarius. Since He disappeared into the Tota-gopinatha Beity in Puri, (Who is still
installed in a temple there) Aquarius is significant, with Sun placed in it. The Sun's
relationship with temples is significant, while Aquarius is also aspected by the exalted
Sun in Navamsa, and 9th lord Mercury, Cancer is the 12th house of the Rasi chart,
while the Moon occupies the 12lh in Navamsa and is unaspected. Since the Moon in
the birth chart is in a full eclipse, the madness of transcendental ecstasy existed at the
precise moment of departure.

The Horoscope of Bhagavan Sri Krsna

Earlier in this article, the uncertainty regarding birth times thousands of years old was
mentioned with reference to the appearance of Sri Krsna. There are, however, definite
astrological criteria mentioned in various Vedic scriptures regarding the appearance of
Krsna, which encourage an acceptable reckoning of His horoscope. Without going
into extensive detail, the approach offered by the late B.V. Raman is followed by most
scholars in erecting the horoscope of Sri Krsna.1' First, this takes into account Krsna's
lifespan of 125 years, as stated in the Visnu Purana, Srimad-Bhagavatam and
Harivamsa. Secondly, Krsna departed from this world exactly at the onset of kali-
yuga, a fact which supports previously mentioned stipulations that a yuga-avauira
appears at the end of the yuga when dhamia is the most compromised in human
society. The Siifya-siddhdnta (a great Vedic treatise on astronomy), establishes that
the beginning of the kali-yuga was 3,102 BC. Thus, counting back 125 years we may
arrive at the date of Krsna's birth when the following data can be ascertained:

17
See Notable Horoscopes, by B.V. Raman, p. 1 - chart of Sri Krsna
 Yuga Avataras: Sri Krsna and Sri Caitanya Maliaprabhu 3^ 379

1. He descended during the cyclic Vedic year of Snmukha during the lunar month of
Sravana. This specifically occurred during the 28'h maha-yuga during the reign of
the 7'h Mamantara, namelv Vaivasvata Manu.18

2. The birth was during the Krsna-astami tithi (8th lunar day of the waning moon
cycle), when the Moon was in the constellation of Rohini. His appearance,
according to scriptures, was at midnight, or vety close to it.

The following data is acceptable, taking all of this information into consideration.
The time given supports the assignment of the Navamsa lagna to Taurus, as this fits
the criteria of the yuga-avatara nearly verbatim:
Moo
Asc Sfcra:
HVI
ttr Asc- 1 J 12
Ven Rah
Mar
Rasi
Fujrj »-
SI Krsna n 1'
Ket June 23, -3227 Sun
23:42 34 {5:1 □ east) HI
77 E 41. 27 N 25 hi#
Jup AL
Sat Mer

Asc: UTa 07 Sun: IBLeOSlAK! Moon: 16 Ta 11 (BK) Mars; 3 Cn ■'2 (PK)

Merc: 1Vi4SlGK) Jup: 1-Vi2A<QK) Ven: 15 Cn 24 (PiK) Sat; 17 Sc 03 lAnKi
Rahu; 14Cn33[MK] Ketu. 14Cp33 HL: 9 Pi 19 GL: 12 Cn 15

18
Manvantaras or incarnations of Manu are explained in Chapter Two. There are fourteen Manus
(fathers of mankind) existing within one haipa (daytime of Brahma). Each of these Manus lives for the
duration of 71 mahd-yugas or 71 cycles of satya, treta, dvapara and hah yugas. Scriptural historical
records state that Sri Krsna appeared during the 28th mahd-yuga of the Manvantara, who is named
Vaivasvata Manu. This establishes His descent at the end of dvapara yuga, which occurred just prior to
the current haii-yuga.
 380 3? The Spiritual Dimensions of Vedic Astrology
Moo Ket
Asc Moo
M^r 4\ \ 1
iAL ■K12
Mar AL
Navanss

Jup Sri Krsna

Mer June 23, • 3227 Rah
23:42:34 (5:10 east)
77 E 41, 27 N 25 Sun Mer
6\.r
Rah Jup
Sat Ven | Sun

Hierarchy of Avataras and Their Purpose of Descent

Sr! Krsna is usually referred to as an avatar a of Visnu. However, when studied

carefully, Vedic scriptures establish that Krsna, in His personal form of Syamasundara
(beautiful blackish, two-armed form) is the remote origin of all creation, as well as of
all avataras. When the term Bhagavdn is used as referenced earlier, its most complete
definition applies to Sri Krsna, "Who possesses all opulences in full." Full possession
of all opulences is not even true of Narayana - what then to speak of others? The
following quotation from the Srimad-Bhagavatam 1.3.28 makes this point very clear:

ete camsa-kalah puritsah

krsnas tu bhagavdn svayam
indrdri-vydkulam lokam
mrdayanti yuge yuge

"All of the above-mentioned avataras (as listed in this section of the Snmad-
Bhdgavatam) are either plenary portions or parts of the plenary portions of the Lord,
but Lord Sr! Krsna is the original Personality of Godhead. All of Them appear on
planets whenever there is a disturbance created by the atheists. The Lord incarnates
to protect the theists."

In this verse, the operative word is "amsa-k*Idh," which indicates that all avataras are
portions or extensions of portions of the One original Personality of Godhead. The
mission of all such avataras, however, is the protection of the pious by the re-
establishment of dhanna.

Matters that Cannot be Explained

Krsna "appeared" after being in the womb ofhis mother Devaki. He did not come
through the birth canal like ordinary mortals. Instead, He appeared as Sri Visnu, with
four arms, incredible opulence and paraphernalia.
 Yuga Avataras; Sri Krsna and Sn Cailanya Mahaprabhu 381

He was able to kill numerous ferocious demon-monsters while just a child. Other
superhuman feats of Sri Krsna are well-recorded in the Vedic scriptures. These, while
sounding miraculous, are not so surprising in consideration of the fact that existence
and non-existence themselves occur as a result of the inhalation and exhalation of
Maha-Sahkarsana (Sri Visnu), Who is an expansion of Sri Krsna. Yet, to be able to
explain in astrological terms, for example, Krsna's holding up an entire mountain with
his little finger as a child, may be a difficult task.19 The position of Mars in His chart,
however, gives some hints as to how the astrological principles allude to such
strengths, although falling short of the magnitude to which they were demonstrated
by Sr! Krsna.

According to scriptural records, He had 16,108 wives. Lagna lord Venus joins 7rh lord
Mars, yet establishing the number of wives by this yoga20 alone would be ludicrous.
Instead, the astrological principles allude to His having many celestial wives or
queens, as the dispositor of Venus and 7U> lord Mars (Moon) is exalted and
vargottama, and rising in both Rasi and Navamsa charts. Similarly, He had ten sons
from each wife, equaling 16,108,000! Exalted 3th lord in the 5th with Jupiter, and both
occupying the 9th house in Navamsa, explains the multiplicity of offspring, yet the
number is quite beyond explanation by way of Jyotisa. Herein lies the pivotal
difference between horoscopy designed for human beings and yet applied in the case
of avataras.

Apart from these challenges, there are some things regarding Krsna that can be
explained very well given the above chart:

Matters that Can be Explained

Certain facts about the life of Sri Krsna, however, can be very reasonably explained by
way of the astrological chart presented herein. Among these are as follows:

He was "bom" in a prison. His parents Vasudeva and Devaki were put there by the
asura King Karhsa, who heard prophesy that the 8,h son of Devaki (Krsna) would kill
him. Kamsa was hoping that he could kill Krsna when He was born (thereby avoiding
his own fate), and that is why His parents were in jail. Astrologically the 12,h lord
Mars joins lagna lord Venus with Rahu, while the lagna and these planets come under
the drsti of Saturn. This explains "birth" in prison very well.

19
Snmad-Bhagavatam 10:24 describes Krsna's holding up the Govardhana Hill with His little finger,
using it as an umbrella to protect the inhabitants of Vrndavana from the rain sent forth by Indra, 5ri
Govctrdltcma-pujd is a great yearly celebration by Vaisnavas (Krsna devotees) in commemoration of this
event.
20
Bahu-stri-yoga occurs when the lord of the lagna joins the lord of the 7'h, It is said to give many
wives or relationship encounters.
382 3v The Spiritual Dimensions of Vedic Astrology

Immediately after His appearance, He was taken covertly, under cover of night, to
Vrndavana to stay with the cowherd men and women there. Nanda Maharaja anJ
Yasoda became His foster parents. If Taurus is rising, then the Drig dasa opening at
birth is Capricorn. From Capricorn, 4th lord Mars (in debilitation, thus indicating loss
of the actual mother), goes to the 7th house to join Rahu and lagna lord Venus. The
trip from Mathura to Vrndavana is a very short one and takes only about an hour by
tonga (horse-ilrawn cart). This indicates a local, short distance move, as indicated by
the Parivartana-yoga between lagna lord and 3Td lord Mars. Also, from Paka rasi
Scorpio, Venus joins the 9,h house with Rahu, indicating being raised by a foster father
while in-hiding from the demonic king, Kamsa.

The early part of His life was marked by almost daily attacks by ferocious demons sent
by Kamsa to kill Him. Most notable were Vrtrasura, Putana, Vatsasura, Bakasura,
Trnavarta and many others.21 The Drig dasa of Capricorn ended after two years and
so most of this happened during the dasa of Scorpio. Scorpio has Saturn (indicating
death threats), while Paka lord Mars joins Rahu in afflicting the lagna lord Venus.

Vlryasya or Complete Strength

With regard to Mars as an indicator of strength, the following points may be born in
mind:

• Mars or any malefic acquires strength if debilitated while occupying the 3rd, 6th or
8th houses according to Jyotisa classics. This causes Vipareet or reversal of
debilitation, culminating in a type of graha-bala or planetary strength.

• In this chart, debilitated Mars occupies the 3Td house in both the Rasi and Navamsa
charts. Rahu joins lagna lord Venus and is indicative of the protection of the Sesa
Nagct, the multi-hooded serpent who eternally surrounds and protects Visnu.
Thus, what appears to be a vulnerable child is in fact invincible and beyond
anybody's ability to harm/2 It is significant that in the charts of both Sri Krsna
and Sri Caitanya Mahaprabhu, Rahu joins the lagna lord, a fact underscoring the
great Naga's position as Their devotional servants.

• Further, the 3rd lord is not only exalted, but also vargottama, while the lagna itself
is vargottama. Although these facts cannot explain "invincibility," they certainly
allude to extraordinary strength if found in the charts of humans.

21
The pastimes of Sr! Krsna, as described in detail in the 10,h Canto of Srimad-Bhagavatam, were
lucidly summarized in The Krsna Book, by Sri Srlmad A.C. Bhaktivedanta Svaral Prabhupada
(Bhaktivedanta Book Trust).
22
In this connection, one is reminded of the last verse of the Bhagavad-gita 18.78 which states:
"Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer,
there will also certainly be opulence, victory, extraordinary power and morality. That is my opinion."
 Yuga Avalaras: Sri Krsna and Sri Caitanya Mahaprabhu 3^ 383

• It is interesting to note in this connection also, that Sri Krsna did not pick up arms
and fight in the Battle of Kuruksetra, but instead drove the chariot for His devotee
Arjuna. Thus Krsna's "fighting" was passive, but effective nevertheless. Had He not
inspired Arjuna with the teachings of the Bhagavad-gita at the outset of the battle,
then the great warrior Arjuna could not have defeated his adversaries with as
much ferocity as he did. These points fare well within astrological parameters,
with debilitated Mars in vargottamamsa in the 3rd house in both Rasi and
Navamsa, while his dispositor is exalted in the lagna in these charts.

• During the Sri Govardhana-lila, which was mentioned in the footnotes above, Sri
Krsna held up the Govardhana Hill with His little finger, using it as an umbrella to
protect His devotees from the torrential rains sent forth by Indra. " Indra had
become angry that the inhabitants of Vrndavana neglected to worship him, and
instead, they worshipped Sri Krsna Who lived in their midst. The attack of Indra
on Krsna's devotees is poignant astrologically, as Jupiter (whose deity is Indra,
according to ParaSara) is in graha-yuddha (planetary war) with the strong lord of
the 5lh house, Mercury. (The 5lh house refers to the native's students, disciples or
devotees.) Under normal circumstances, Jupiter would win this planetary war,
being lower in degrees than Mercury, thus suggesting that Indra could defeat
Krsna's devotees. This, however, could not have happened, as the transcendent
Personality of Godhead guarantees protection of His devotees in the Bhagavad-
gita.24 This is yet another instance in which the planetary yogas in the chart
strongly suggest an event which did occur, yet which were circumvented due to
Krsna's existence above all other influences.

Complete Beauty and Chann

The irresistible beauty, charm and wonder of Krsna is clear by way of the Taurus
Moon rising in Rasi and Navamsa, while His ethereal aloofness or detachment may be
seen as a result of Ketu's joining Navamsa Moon and lagna, while Lagnamsa lord
2i
According to the Bhagavad-gica 3,14, rain produces grain from which all living beings subsist, and
rain comes forth due to the performance of yajna or sacrificial offerings:
annad bhavanli bhutdni
par;a m ad anna-sambhavah
yajndd bhavad parjanyo
yajnah karma-samudbhavah
"All living bodies subsist on food grains, which are produced from rains. Rains are produced by
performance of yajna [sacrifice], and yajna is born of prescribed duties."
Since Indra is the king of heaven (svarga-loka), he is the appropriate recipient of such Vedic sacrificial
offerings. Thus he became angry when Krsna's devotees neglected such offerings. In the final analysis,
however, all such offerings are ultimately meant for the Supreme Personality Visnu, Whose presence in
Vrndavana as $r1 Krsna made the worship and sacrifices to Indra irrelevant
24
Bhagavacl-gitd 9.31 "kaunteyapraiijanlhi, na mebhaktah pranasyati." "O son of Kunti, declare it
boldly that My devotee never penshes."
384 ^ The Spiritual Dimensions of Vedic Astrology

Venus joins Rahu. Thus Krsna simultaneously presented the pinnacle of beauty and
love to the universe (and especially to His pure devotees) while not attached to
anything or anybody.

The Possessor of Mystic Perfections (Siddhis)

Sri Krsna possessed all the asia-siddhis or eight-fold mystic yoga perfections in full
Yogakaraka Saturn's aspect to the vargottama exalted Moon attests to this, as well as to
lagna lord and Rahu by rasi drsti. The Moon also controls Rahu by dispositorship,
being stronger and better placed. Thus, rather than the atma coming under the
control of maya (illusory energy), may a instead comes under the complete control of
Krsna. Further, the position of S'1' lord Jupiter in the 5th and 9th houses of the Rasi
and Navamsa respectively, carries even greater weight due to his aspect to these
houses plus the lord of the 3th (sadhana).

The Possessor of Full Knowledge

Sri Krsna's most famous contribution was that of the Bhagavad-gita, which is
immortalized as the hallmark of Vedic philosophy. The position of the arudha lagna
is key in this connection, as it joins 3th lord Mercury (in exaltation) with Jupiter in the
S11' house, and both in the 9th house of Navamsa. The unobstructed argala of
yogakaraka Saturn to this combination underscores the depth of yogic principles
taught by Krsna, particularly the four-fold processes of elevation in the form of karma-
yoga, jnana-yoga, dhyana-yoga and ultimately bhakti-yoga. Further in Navamsa, the
position of the vargottama Moon (Bratrikaraka) in the lagna, e^ual to the Mantrapada
(A5), magnifies the extent to which His fame as a great teacher and exponent of Vedic
truths would continue throughout time.

The presence of benches Jupiter, Mercury, Moon, Ketu and Atmakaraka Sun in trinal
houses to the Karakamsa lagna as well as Lagnamsa, underscores the emphasis on
bhakti-yoga (devotion) in the Bhagavad-gita, as opposed to the strict path of
renunciation and austerity {tapasya). The practice of severe austerities as part of one's
sadhana would be indicated by malefics in these Navamsa positions. We are reminded
that Krsna's appearance as the yuga-avatara specifically established dharma as the
requirements of the coming yuga, i.e., kali-yuga. Neither were severe austerities per
the osfanga-yoga system encouraged (although mentioned in the Bhagavad-gita), nor
is such a path possible for the majority persons in the kali-yuga. For this reason,
bhakti-yoga, service in love and devotion, is recommended as the most feasible system
of spiritual elevation in this yuga.

As a final note with regard to the Bhagavad-gita, Maharsi Jaimini opines that (for
human beings), the Sun's position in trines to the Navamsa lagna and Karakamsa
lagna, gives knowledge of the Bhagavad-gita. This yoga is found in Krsna's Navamsa,
among others.
 Yuga Avataras: Sr! Krsna anil Sri Caitanya Mahaprabhu 385

Su-yasasah or Great Fame

Naturally, if we are to examine the chart of God, there should be combinations for
great fame! Again, the magnitude of such fame is hard to reconcile astrologically, yet
it is eluded to nevertheless in clear terms in Krsna's chart. If exalted planets associate
(by conjunction or aspect) with the arudhas of the lagna, and of the 10,h house, then
the native becomes very famous. In Krsna's chart, vargottama exalted Moon joins the
lagna which is also the Rajya-pada, arudha of the 10,h house. Simultaneously, exalted
Mercuiy joins the arudha lagna, while both aspect the Rajya-pada in the Navamsa
chart. Although '"fame" according to these parameters may seem insufficient to
indicate the chart of "God," still such indications are noteworthy.

Combinations for Avataras

In consideration of the verse quoted previously from thejdtaha Pdrijdta, the following
combinations apply in Sri Krsna's chart showing that He is the dvapam-yuga-avatara:

• In both Rasi and Navamsa charts, Capricorn joins the 9th house, while 9lh lord
Saturn aspects the Sun. It is interesting (and was pointed out in Chapter Two)
that the Sun and Saturn interchange as the Atmakaraka and Amatyakaraka in both
Sri Krsna's and Sri Caitanya's charts, respectively. That is, the Sun is the
Atmakaraka in Krsna's chart, while Saturn is the Atmakaraka in Caitanya's chart;
similarly, Saturn is the Amatyakaraka for Krsna, and the Sun is the Amatyakaraka
for Caitanya. These indicate dharma and duty, as well as purity and yogic
processes as recommended in the Vedas for the respective yugas in which They
appeared. The combination of the Atmakaraka and Amatyakaraka by mutual rasi
drsti occurs in the charts of both, thus generating raja-yoga.

• The Moon joins the ascendant in great strength in exaltation, as well as

vargottamamsa.

• In Navamsa, Jupiter joins the 9th house in Capricorn, while receiving the aspect of
Mars.

• In the Rasi chart, Mercury not only joins Jupiter in the 5,h house, but also joins the
Amita sastiamsa in exaltation, and in the Capricorn Navamsa. This point is very
significant in the comparison of Sri Krsna and Sri Caitanya as avataras. In Sri
Caitanya's chart, the 9l lord Mars joins the Amrta Sastyamsa in the kali-yuga rasi
of Capricorn. According to the kdlacakra, Capricorn rules the kali-yuga, while
Mars is exalted in that sign naturally, and in His chart specifically. Thus, the
active and aggressive promotion of the sankirtana-yajna was His method of
spreading dharma during His incarnation.

On the other hand, Sri Krsna promoted dharma by teaching the essence of Vedic
knowledge, as is evidenced by way of 5,h lord Mercury in Amrta Sastyamsa joining
386 35 The Spiritual Dimensions of Vedic Astrology

Jupiter in the 5th house, while both join the 9tl1 house of the Navamsa in the sign of
Capricorn. We are reminded here, that Amrta specifically refers to "that which
liberates the soul." Both avataras therefore served this mission according to Their
unique attributes, The positions of grahas in both charts satisfy the requirements
of the Jataka Pdrijala very well.

Common Planet as Ista-devata and Atmakaraka

In Chapter Two, the phenomenon of the same planet as the Ista-devata and
Atmakaraka for avatdras is discussed. To provide for the continuum of this
discussion, the essence of this may be repeated as follows;

The Vedic scriptures make clear distinctions between the Atmakaraka (individual
soul), and the Ista-devata (deity revered in prior incarnations), as jivatma and
Paramdtmd respectively. The .Svctdsvatara Upanisad states as follows:23

dva supama-sayuja sakhaya, samanarii vrksam parisasvajate

The jivdtmd is the individual soul who exists alongside the Paramdtmd (Supreme Soul)
in this body and who wishes to enjoy the fruits of his existence. The Paramdtmd is the
witness and adviser (upadrasta and anumanta respectively) of the individual, and is
neutral to jiva's affairs. In this way, the two souls are compared to "two birds sitting
in a tree." One is enjoying the fruits of the tree (jivatma), while the other bird
witnesses and advises him (Paramdtmd).

Further, in the Bhagavad-glta, the following statement confirms the same principles:

"Yet in this body [alongside the individual soul] there is another, a

transcendental enjoyer, Who is the Lord, the supreme proprietor, Who exists
as the overseer and permitter, and Who is known as the Supersoul." 26

So, for our astrological understanding, the individual soul (jivdtmd) seeks to serve,
become aware of, or re-connect with the Paramdtmd, when in some lifetime, he has
reached the advanced stages of consciousness. Thus, theParamatmd is the ista-devata;
the jivdtmd is the Atmakaraka, while the spiritual positions of both are seen from the
Karakamsa lagna. The strongest planet in the 12th from the Karakamsa lagna, or the
lord of the 12lh therefrom (in case the 12th house is empty) is the Ista-devata.

In some special cases both the Atmakaraka and the Ista-devata are one and the same
planet. This indicates that the worshipper and He Who is worshipped are one and the
same. In other words, such a phenomenon of a common Atmakaraka and Ista-devata
is found only in the charts of (a) avatdras of Visnu, whether a direct avatdra (avesa),

15
Sve.msvatara Upanisad 4.6.
2
'' Bhagavad-gita 13.23.
 Yuga Avaiaras: Sri Krsna and Sri Caitanya Mahaprabhu 387

or empowered living entities (jivos) to do the work of the avaldra (saktyavesa); or (b)
highly advanced souls, whose enlightenment and spiritual attainment makes them one
in purpose with the Supreme Being. As an illustration to these principles, we can take
note of the Navamsa charts of Sri Krsna and Sri Caitanya.

Navamsa Chart of Sri Krsna

The astrological criteria illustrating that Krsna is both the Paramatmd (Ista-devara! and
alma (soul or person rendering devotion or adoration) is poignant. In Krsna's
Navamsa chart, the Karakamsa lagna is Virgo, from which the Atmakaraka Sun
receives the rasi drsti of Amatyakaraka Satum, who is also a yogakaraka. The two
form raja-yoga, the effects of which are similar to Dharma-karmadhipaii-yoga (raja-
yoga involving union of the lords of 5lh or 9'h with the lord of the 10,h). The 12,h
house from Karakamsa lagna (Virgo) has no planets in it, although Jupiter and
Mercury aspect it by rasi drsti from the sign of Capricorn. These influences do not
supercede the Sun in terms of his strength as the Ista-devata. So, the Sun is both the
Atmakaraka and Ista-devata, or in other words, He to Whom devotional reverence is
served is the same as He Who is performing such devotions. The Sun represents
Krsna's role as a king, who instructed the yoga system (Saturn) in the Bhagavad-glta.

Had this been the Navamsa chart of an ordinary human, we would have to admit that
(1) such a person is highly advanced in consciousness, almost to the point of attaining
liberation after the current lifetime. This is evidenced by the aspects (rasi drsti) of
henefics only on the 12' from the Karakamsa lagna. Benefics alone, either in or
aspecting the 12ttl from Lagnamsa, do not actually give moksa, but elevation to higher
planetary strata within the material cosmos. In the Navamsa chart of Sri Krsna,
however, the exalted Moon and Ketu aspect (by rasi drsti) the 12th from Karakamsa
lagna, thus indicating ascension to the spiritual world following His incarnation.

Sri Caitanya's Navamsa

In Sri Caitanya's case, the Ista-devata and Atmakaraka Saturn show that He performed
his dharma in the form of a sannydsl or renunciate, and did so through the teaching of
the Snmad-Bhagavatam. (Note here that all the great gurus whose teachings comprise
the Snmad-Bhagavatam were either ascetic sages or sannyasis i.e., those who
renounced the world.) 27 Ninth lord Mercury and Jupiter's presence in Lagnamsa
indicate that His mission was that of a great teacher and exponent of the true Vedic
Siddhanta whose scholarship was unsurpassed and respected in both personalist and
impersonlist schools (dvaita-vadis and advaita-vadis).

17
Such sages include: Sri Sukadeva Gosvami, Sn Suia Gosvami, Saunaka Rsi, Maitreya Rsi, Sri
Kapiladeva, SriPrahlada Maharaja, Sn Rsabhadeva, el al.
388 35 The Spiritual Dimensions of Vedic Astrology

Summary of Similarities between the Navamsa Charts of Sn Krsna and Sri Caitanya

There are some very interesting comparisons that can be made between the charts of
Sri Krsna and Sri Caitanya, especially in consideration of the fact that They are both
the same, although performing different lilas or pastimes;

• In Krsna's chart, Atmakaraka Sun has mutual aspects with Amatyakaraka Saturn,
thus forming raja-yoga. In Sri Caitanya's chart, however, Atmakaraka Saturn
mutually aspects Amatyakaraka Sun, thus forming the same Atmakaraka-plus-
Amatyakaraka raja-yoga.

• Krsna, in the role of a king (Atmakaraka Sun), spoke the Bhagavad-gita. which
outlines renunciation and spiritual austerity and the various yoga systems
culminating in bhakti-yoga (Amatyakaraka Salum, i.e., service and surrender).

• Sri Caitanya, on the other hand, assumed the role of a sannydsi or renuneiate
(Atmakaraka Saturn) while teaching the essence of dhanna, which is
transcendental love of God, in the form of Srimad-Bhagavatam (Amatyakaraka
Sun). In either case, the mutual rasi drsti or conjunction between the Sun
(dharma) and Saturn (lord of the kali-yuga rasi) exists in both charts and is a
requirement for the charts of avataras.

Krsna did not perform austerities in the role of a king, yet He taught the importance of
such in the Bhagavad-gita for the benefit of all mankind. Sri Caitanya performed the
austerity of renunciation (sannydsa) yet He also taught religious principles and
dharma through the Srimad Bhagavatam and other Vedic scriptures. In either case,
Saturn is a yogakaraka (lord of 4th and 5lh, and 9lh and 10th in Sri Caitanya's and Sri
Krsna's charts respectively), whereas the Sun is powerful as Atmakaraka in Krsna's
chart and exalted in Sri Caitanya's chart.

In this way the charts of Visnu-avaiaras may be understood and explained per classical
writings. Apart from the astrological indicators of the pastimes of incarnations of God
(avatdras), the true essence or nature of such events as His appearance and
disappearance cannot be fully comprehended by the human intelligence. It is of great
interest, however, that some of the astrological parameters normally used to judge the
charts of human beings, apply in the charts of avataras as well.

OM TAT SAT
 CONCLUSION

In writing this book, my objectives were three-fold. At first I sought to demonstrate

the clear links between the conceptions of creation and the principles of spirituality
that evolved from them, as taught in the Vedic scriptures. Then 1 strived to show how
the art and practice of Jyotish is truly founded upon such principles and to make the
Jyotish student aware of such spiritual foundations in regular astrological practice.
Finally, I have introduced the less-known, but brilliant predictive system of Drig dasa,
which times the periods of illumination and enlightenment in the lives of spiritual
aspirants. The charts used to illustrate these principles are compelling examples of
how even the most lofty and significant human experience can be timed making use of
the astrological techniques as taught by sage Parasara. It is my hope that all serious
students of Jyotish, and particularly those interested in understanding the spiritual
foundations of Jyotish, will read and benefit from this work. My wish is that my
efforts in researching and presenting this material may also serve as a foundation for
future investigations into the depths of spirituality which lie at the heart of the great
art and science of Jyotisa.

Sarvam Sn Krsnarpanam Astn

"May the blessings of Sri Krishna be bestowed upon all of creation."

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Sri Rupa GosvamI, Bhakti-rasamrta-sindhu

Sri Sanatana GosvamI, Hari-bhahti-vilasa

Srlla Bhaktivinoda Thakura, Amrta-pravdha-bhasya

Srila Sridhara GosvamI, Sri Guru and His Grace

Rg Veda
Sapta Rsi Nadi
Sankaracarya, Sripad, Dahsina-murti Stotram
Sri Acyuta, Cdyalisa Pdtala
Svecdsvatara Up an is ad
Srila Visvanatha CakravartlThakura, Padma Parana
Sri Visnu Purdna
Sathapatha Brdhmana
Vaisesika-sutra
Malta Upamsad
Vyasadeva, Veddnta-sutra
Vyasadeva, Mahdbhdrata, Vana-parva
Ndrdyana U pamsad
Hari-vamsa
Kali-santarana Upanisad