Astrology In The Srimad Bhagavad Gita

Astrology in the Srimad Bhagavad Gita The Srimad Bhagavad Gita, the Vedas and the Upanishads, apart from their spiritual content, also have an astrological angle to them. As the sixth Vedanga, astrology gives a new dimension to these sacred works and helps in understanding their complete meaning. The other Vedangas Siksha, Nirukta, Chandas, Kalpa and Vyakarana are usually taught as a means to interpret the Vedas and the other Sastras but astrology has never been seen in this light. As the eye of the Vedas it gives insights into their essence and hidden meaning. The Srimad Bhagavad Gita carries astrological clues and principles in each of its Slokas. An effort has been made in this paper to explain the Gita Slokas from the astrological perspective based on lectures on the subject by Mr. A.B. Shukla, National President, Indian Council of Astrological Sciences. Arjuna asks many questions of Lord Krishna in the Gita with the Lord answering them. But on one occasion Lord Krishna Himself asks a question of Arjuna and without waiting for his answer goes on to say more. The reason for this is hidden in the Lord’s question itself.   कुतस्वा करमलमिदं विषमे समु पास्थितम् | अनार्यजु ष्टमस्वर्ग्यमकीर्तिकरमर्जुन || How has the dejection come upon you at this difficult hour? It is shunned by noble souls. It is disgraceful and it does not bring heaven or fame to you. The Lord identifies in Arjuna, a special personality among the Pandavas (who were fighting for Dharma). As the backbone of the Pandava forces, Arjuna has an important role in the upcoming war. He is, on the one hand, one of the best warriors but also mentally disturbed on the battlefield. He is the only one who refuses to fight for Dharma for reasons which are not convincing. The Lord uses this opportunity to guide Arjuna with the ultimate knowledge in the form of the Gita. Each word in this Sloka can be said to represent one of the planets. An important planet that is missing here holds the answer to the question. Kuthastva can be understood as from whence such a thought has come or the curiosity or intention to delineate a problem which is shown by Mercury. Kashmalam which means dejection or depression in the manas (mind) which is now expressing unwarranted attachment represented by the Moon. Vishame samupasthitam meaning a difficult time or an inappropriate time shown by Saturn who controls time. Anaryajushtam or na arya jushtam which is an act which is not becoming of an Arya or a noble man. Arya means an expert, competent and capable person and Anarya would therefore mean one devoid of these qualities. Competence is a moulding of hard work signified by Mars. Aswargyam means that which does not lead to heaven or comforts and luxuries. Comforts and luxuries are governed by Venus. Akirtikaram is the opposite of fame or disgrace or something that is not praiseworthy. Since fame is governed by the Sun, this term is covered by the Sun. A careful examination of these terms shows that the important planet Jupiter is missing. Jupiter who symbolizes the Guru is a synonym for Gnana or wisdom. Had that wisdom been present in Arjuna where would there have been the need for the Gita? Though Arjuna looks upon Lord Krishna as his true philosopher, guide and Guru he has not surrendered completely at the Lord’s feet and still harbors many doubts in his mind. It takes all of seventeen chapters (2nd to 18th) to clear these doubts which include showing him the Vishwaroopa or Universal Form of the Lord (Chapter XI). The Lord does not leave any question unanswered which ultimately leads to Arjuna accepting Him his Guru in the complete sense of the term when he says,   नष्टो मोहः स्मृ र्तिलब्धात्वत्प्रसादान्मयाच्चु त | स्थितोഽस्मि गतसन्दे हः करिष्ये वचनं तव  ||  XVIII-73 ||

By your grace my delusion has fled and I have gained wisdom. My confusion is gone and I shall do your bidding. When all the doubts of Arjuna get resolved and he completely surrenders himself to the Lord, the purpose of the Gita is fulfilled at which point Lord Krishna stops his sermon. Astrologically Sloka II-2 which has Jupiter missing in it would mean that the absence of any connection between Jupiter or the 9th lord (equivalent of Jupiter) with the Ascendant or the Ascendant lord would lead to confusion or lack of wisdom The importance of Jupiter is shown in this Sloka. All the planets appear as malefic since they are associated with negative emotions but they can become benefic if associated with the favorable counterpart of these emotions. For example, arva (noble men) can depict the benefic aspect of Mare while anarya can show the malefic aspect of Mars. In fact, at this stage all the six planets are not in a good state and there is no contribution from Jupiter too. But as the Gita progresses, Arjuna’s doubts and delusion start to melt down and in the aid by the grace of his Guru, he attains complete wisdom and gets enlightened. This principle embedded in the Gita can be applied to horoscopes. If Jupiter and Mercury have friendly relationship and they are placed in a Kendra, Trikona or connected with the Ascendant or the lord of the Ascendant, the native will have good analytical ability.  Example: Chart 1 of Vinayak Damodar Sawarkar. If the relationship between the two is not good, then the opposite result holds good.

 A similar combination can also be seen in Queen Victoria’s horoscope (Chart 2). If Jupiter and Saturn enjoy a friendly relationship and they are placed in a Kendra, Trikona or connected with the Ascendant or the Ascendant lord, the native could be beyond the scope of time or in other words, be a man of vision. 

Example: Guru Nanak (Chart 3).  

If Jupiter and Mars’ enjoy a friendly relationship and are placed in a Kendra, Trikona or connected with the Ascendant or the Ascendant lord, the native will be endowed with valor, dexterity and competence.   Example: Aurangzeb (Chart 4). If Jupiter and Venus have a friendly relationship and are placed in a Kendra, Trikona or connected with the Ascendant or the Ascendant lord, the native enjoys all pleasures and luxuries.  Example: Akbar (Chart 5).  

If Jupiter and the Moon are in a friendly relationship and are placed in a Kendra, Trikona or connected with the Ascendant or the Ascendant lord, one has full control over his mind and is not swayed by worldly pain or pressures and understands how to surrender to God.  Example: Ramakrishna Paramahamsa (Chart 6). Some More Astrology in the Srimad Bhagavad Gita The best example of the Guru (teacher) and Sishya (student) relationship is of Siva and Parvati who reached perfection merging into each other. Siva as the perfect Guru bestowed Divine Knowledge on Parvati, the ideal Sishya. This complete transfer of knowledge was possible only because of the total surrender of the Sishya to the Guru. And creation started with the merger of Siva and Parvati or Shakti or the principles of Purusha and Prakriti. Lord Siva or Purusha is represented by an upward-pointing triangle and Shakti or Prakriti is depicted by a downward pointing triangle.

When these two triangles combine what one gets is the horoscope in the domain of astrology.

All the 12 Bhavas or houses in the merged diagram with the 12 Rasis or signs depict the different aspects of human life. Lord Krishna makes use of the Siva-Shakti triangle in the Srimad Bhagawad Gita (IV-19) from which Sloka, one can answer the querent seeking to know the result of an exam or test one has appeared in. यस्य सरवे समारमभा आम: कामसं कल्पवर्जितः  । ज्ञानाज्निदग्धकरमानम तमाहुं  पण्डितं बु धाः ।। Yasya sarve samarambhaah kaamasankalpvarjitaah I Gnaanaagn idagdhaka rmaanam tamaahuh panditam budhah II   meaning: Whose undertakings are all devoid of sensual desire, will achieve results and whose actions are burnt by the fire of Self-knowledge, such a one is called a pundit or an expert by the wise. In other words, the highest knowledge is completely dependent upon the Supreme Lord Who alone guarantees that all reactions to or results of actions are neutralized by the fire of wisdom. Coming to the astrological aspect of the Sloka, there can be four possible results to the above query as follows:i) Will be outstanding, or ii) Will be good, or iii) Will be average but definitely a pass, or iv) Failure. First, note the Ascendant of the Prasna chart and also see how the Moon is placed with reference to the Ascendant or the Ascendant lord. Then apply the astrological principle embedded in the Sloka in the following way: i) Tamahuh panditam budhah: This scenario emerges when the disciple has fully surrendered to his Guru and gets merged in the Guru; then there lies no difference between the Guru and the disciple, that is, when Shakti itself becomes Siva and has no separate existence and then it achieves the Siva triangle. So when the mind is free of desires or goals, then the querent attains complete knowledge. So when the Moon is in the 1st, 5th or the 9th (Siva triangle) and is related to either the Ascendant or its lord, then the result will be outstanding. ii) Gnanagnidagdhakarmana: This occurs in one’s life in his struggling hardworking phases when one burns all of one’s efforts and Karma in the fire of Self-knowledge and moves ahead, but still is left with a small ego (the thought of being Karta or the doer) or that he himself has done this and therefore this small ego creates hindrance and thereby his surrender cannot be said to be total or complete. This leads to a scuffle where his sincere efforts to attain knowledge take him forward but at that very same moment, the feeling that he himself is doing the Karma drags him backward. The belief that with one’s own knowledge one has been able to burn the Karma leaves a feeling in the mind that one is the doer instead of the Guru. This leads to a result which is not outstanding but still can be described as a good result. In the horoscope of Kalapurusha or the Zodiac, hard work (Mars) reaches its exaltation in the 10th house or the “Karma house”. Guru or Jupiter, the preacher of knowledge, reaches his exaltation point in the 4th house. Therefore, the 4th-10th axis is where the Purusharthas get dissolved in the fire of spiritual knowledge. Also, we may note, the 4th and 10th houses act as the central axis dividing the chart into two equal parts.

So when one burns or purifies oneself in the fire of knowledge and diffuses all of one’s Karma then all the efforts begin to succeed. So when the Moon in the Prasna chart is in the 4th or 10th house and in a favorable relationship with the Ascendant or its lord, then the result will be good. iii) Kaamasankalpvarjitaah: This scenario occurs when although one is wanting to move ahead, one still has strong desires within him which constantly hinder him from moving towards his goal with complete dedication. One’s own desires pull one backward. But still one has a clear understanding that one has to bypass all the desires and eventually move towards the path of knowledge and therefore, one tries to become a good disciple. This belief never lets one lose the battle and Nature also supports one from time to time, so even though one is not able to attain the best results one still manages to clear the exams. Shifting the focus now to the Prasna, the querent may not succeed very well but his constant motivation to move ahead is always kept alive. So if the Moon is placed in the 1st, 3rd or 7th (Shakti or Kama Trikonas) and is favorably related to the Ascendant or its lord, then the result is average but a definite pass. iv) The result is Failure: This is the most difficult task for the astrologer when he has to tell the querent that there may be no success in the exam. So Lord Krishna gives an easy solution to this dilemma in this Sloka. After explaining the cases for outstanding, good and average performance, the Lord simply maintains silence and does not speak anything about it in the Sloka. So when the Moon comes into the 2nd, 6th, 8th or the 12th houses and is related to the Ascendant or its lord then the best option is to defer the answer. When even Lord Krishna prefers to stay silent where is the need for the astrologer to answer it! Question data: January 30,2012 at 11 a.m. in Delhi

This is an example of a querent asking about the outcome of the result of an entrance exam which his son had appeared for. The Moon is in the Ascendant (Siva-triangle) and the Ascendant lord too is in a Siva-triangle, so the result should be outstanding. So it was, the son securing 99-99 percent in the examination. Through this Gita Sloka and the Siva-Shakti triangle, we are told that when the Sishya goes to a Guru in a spirit of complete surrender and dedication than he always moves ahead into higher realms of life and ultimately attains complete knowledge.

Sadesathe In The Puranas Eternal Relevance   The Puranas and Itihasas deal with astrology offering valuable clues to planetary influences on humans. There is a key clue in the story of Nala and Damayanti, which occurs in the Mahabharata and is the core subject of the famous composition Naishada Charitra of Sriharsha. This story gains significance in astrological parlance,

because the hero of the poem, King Nala who lives in regal opulence gets caught in the grip of Saturn. After going through terrible suffering he regains his lost kingdom after coming out of Saturn’s clutches. On many scores, this story has eternal relevance and the moral of this story needs to be understood by those who wish to overcome adversities caused by planets in inauspicious positions. Talking of propitiation of planets to thwart the adverse consequences of planetary transits, why is it that Saturn alone assumes more importance than any other planet? Barring Jupiter and Venus, the rest are either total or part malefic, delivering evil results. Venus can also turn into a functional malefic when influenced by Kendradipati Dosha. But why is Saturn the most dreaded among all the planets? Dreaded Transit Saturn is slow when passing through a Zodiacal sign and consequently he influences the native for a longer duration, but only at a specified period of time. All planets in transit bear evil influences in all houses except the 3rd 6th and the llth (but Mantreswara says that Rahu, Ketu and Sun give benefic results in the 10th house apart from the 3rd, 6th and 1lth). One tolerates an injection, because the pain it causes lasts only for a short period but were the pain to remain for a long time, one would, of course, be concerned. Likewise, the length of time of Saturn,s transit is the first major concern. Secondly, Saturn is Dukhakaraka or the significator of grief. All suffering is attributed to Saturn. So, when a planet exclusively has governance over grief as its principal portfolio that becomes scary. Thirdly, the Sun denotes the soul (Atma); the Moon shows mind (manas). So these planets cannot be malefic for anyone. According to Laghu Parasari, Chapter l, Verse ll, neither the Sun nor the Moon can induce Ashtamadhipati Dosha attributed to the ownership of the 8th house. When a planet gets to rule a malefic house from either the Sun or the Moon, that planet must qualify as a first rate malefic and this applies to Saturn. The 6th is the house of the enemy. Saturn, by virtue of being the lord of Capricorn (6th house from Leo owned by the Sun), becomes an enemy of the Sun; the Moon by owning Cancer, the 6th from Aquarius (owned by Saturn) becomes an enemy of Saturn. With these points before us let us take a look at the story of Nala.   Nala-Damayanti Episode   This story was narrated by Sage Brihadasva to Yudishtira and his brothers (excluding Arjuna who then had embarked on the journey seeking Pasupata from Mahadeva). Yudhishtira’s poser to the sage was whether anyone in human history had ever lived a more wretched life than himself. The sage answers this question with the story of Nala and Damayanti. Knowing that good fortune is an oscillating phenomenon, Brihadasva advises Yudhishtira to remain calm when things do not fare well. The message conveyed here is that when the period is adverse, one gets separated from one’s loved ones; one is reunited when the period turns favourable and that one has no control over the time factor. King Nala was said to be well-versed in the Vedas and heroic. Damayanti was the the beautiful Princess of Vidarba kingdom and the only daughter of King Bhima. Two geese serve as messengers between Nala and Damayanti sparking love between them through descriptions of their respective charms. When King Bhima learns of his daughter’s state of mind, he announces a Swayamvara for finding an eligible groom for his daughter. The swayamvara is fixed for an auspicious lunar day in an auspicious season on astrological factors. When Nala sets out for the Swayamvara he meets the gods Indra, Kubera, Varuna and Yama on the way. These celestial beings request Nala to be their messenger to Damayanti. Indra, the King of the celestials, says: “I have come to attend Damayanti’s Swayamvara with the other celestials. Please praise us before Damayanti and she is sure to marry one of us.” Nala retorts: “You know very well, I am going there for the same purpose. Is it fair on your part to ask me to do this?”. Nevertheless, the Gods leave Nala with no option but to praise them before Damayanti. Since celestial anger can bring misery, Nala requests Damayanti to choose one of the Gods instead of him. But Damayanti says she will choose only him and then the gods cannot blame him. The gods understand Damayanti’s mind and assume Nala’s form. However, being exceptionally intelligent, Damayanti chooses the real Nala from the look alikes.

Saturn Angered  After the marriage is over, the Gods are on their way back when they meet Kali Purusha who they learn is on his way the Damayanti’s Swayamavara in the hope she would choose him. At this, the Gods laugh and say, “All is over. Damayanti has married a mortal by name Nala, rejecting everyone else.” Kali Purusha is infuriated. He decides that Nala and Damayanti should lose their kingdom and that they should suffer the pangs of separation. Kali Purusha may be taken to be none else than the planet Saturn. This view is based on the legend that Nala is supposed to have visited the temple of Saturn in the holy town of Tirunallar (Tamil Nadu) to overcome his misery. The marriage between Nala and Damayanti earned them both the wrath of Saturn, who had been coveting Damayanti. Saturn Creeps in One morning, King Nala recites his morning prayer with a blemish; he has not washed his heel after attending the calls of Nature. This was the opportunity Kali Purusha was waiting for for twelve years; without a minute’s delay, he moves into Nala’s body. Kali Purusha (Saturn) meets Pushkara and exhorts him to play a game of dice with Nala assuring him of victory. Elated by this offer, Pushkara challenges Nala to a game of dice. which Nala accepts. One by one he loses all his gold, silver, robes staking them one after the other. Finally he loses even his kingdom. Pushkara, knowing that Nala has lost everything, asks whether the game could go on with Damayanti as a stake. At this stage, Nala stops playing and comes away with Damayanti. Pushkara, the king now, issues an ordinance that anyone helping Nala in any manner would be executed. Consequently Nala is forced to spend three nights on the outskirts of the city surviving on only water. Unable to see Damayanti suffer, Nala requests her to go to her father’s kingdom where he says she could be comfortable. Damayanti wants  Nala to accompany her so that both can stay in the palace. But King Nala is not willing who. Would be happy to see him in this plight? So, they drop the idea of going there.

Sadesathe in the Puranas – 2 Separation from Wife Nala feels if Damayanti continues to stay with him, she will only suffer with him and so, if he can go away when she is fast asleep, may be she would go back to her parents. Under the influence of Kali Purusha, Nala goes away leaving Damayanti in the forest. On waking, Damayanti realizes what Nala has done. She comes across a group of ascetics to whom she explains her plight. They bless her saying she will be reunited with Nala and be freed of all misery. Damayanti then joins a caravan and reaches the city of Suvahu of the Chedis after much difficulty. She is given shelter by the queen of the kingdom. Nala Becomes Ugly King Nala, in the meantime, has entered a thick forest where a fire is raging. Nala hears the serpent-king Karkotaka saying, “I deceived the great sage Narada and got cursed. There is no snake in this world equal to me. Please take me in your hands”. As Nala approaches Karkotaka to take him in his hand, he shrinks in size to that of a thumb and bites Nala’s hand which makes his appearance undergo a change making him grotesque. Karkotaka blesses Nala saying, “You will not feel any pain from any kind of poison. I changed your form so that you could go about unnoticed. You may now go to Ayodhya and introduce yourself as Vahuka to King Rituparna, who will teach you the nuances of the game of dice. You will regain your kingdom”. Further Karkotaka gives Nala a pair of clothes, on wearing which he can regain his original appearance. Nala calling himself Vahuka meets King Rituparna and tells him that he is adept in cooking and equestrian science. Nala is taken in as the superintendent of the stables.

In the meanwhile, an emissary from King Bhima comes to the Chedi kingdom who recognises Damayanti as the daughter of his king. She is sent back to her parental house in Vidharba where her father, the king sends his emissaries in search of Nala who report that a person resembling him is now employed in the service of King Rituparna in Ayodhya. Exchange of Knowledge King Bhima announces Damayanti’s Swayamvara to bring back Nala to his daughter. King Rituparna decides to attend the Swayamavara and sets out with Nala as his charioteer. As they proceed towards Vidarbha, King Rituparna teaches Nala the art of playing dice while Nala teaches equestrian science to the former. On the way, they come across a Vibhitaki tree where Kali Purusha leaves Nala’s body. Kali Purusha blesses King Nala saying, “If anyone recites your history, they need have no apprehensions from me”. In other words, reciting or listening to Nala’s story is said to shield one from Sani Dosha or the evil caused by Saturn. Kali Purusha then enters the Vibhitaki tree. From that one day, the Vihitaki has been treated as an accursed one. Three Cycles Saturn’s 7-5 year transit is classified under three heads in Tamilnadu. The first round is called Mangu Sani. This occurs when the 7 1/2 Saturn cycle takes place for the first time in life. It spoils health and education. The second round is called Pongu Sani. This is considered a fertile or auspicious period contrary to prevailing textbooks views. Auspicious functions like marriage would materialize. One view which probably could be inferred is that the second round is less harmful than the first. In most cases, the first phase of Saturn happens in childhood whereas the second round comes in adulthood so the native would be able to overcome problems better. The third round is called Kungu Sani. This may, in several instances, prove to be the final sadesathe in one’s life. Mental worries, agony, and mourning are some of the results. In many instances, the person may even die. Out of the 7 1/2 years, the transit of Saturn over natal Moon or Janma Sani is deemed to be the worst. It can also be life-threatening. When Saturn transits the 8th house, sorrows, fear of accidents, attack through weapons and other dangers are possible. There can be problems with the government. One suffers humiliation. There is wasteful expenditure and one may get caught in litigation. Transfer to remote places and one is forced to do menial jobs are some of the results.

The saying Buddi Karmanu Sarini (one’s mind functions in accordance with past Karma) is applicable to Saturn’s transit over inauspicious houses. When the past Karma of a person is bad, his intellect gets corrupted, forcing him to do evil deeds. Such deeds lead to losses, dishonour, and other undesirable consequences. All such events are foreshadowed by the transit of Saturn over inauspicious houses. Nala Regains Kingdom Returning to the story of Nala and Damayanti when King Rituparna reaches the Vidharba kingdom, Damayanti senses that Nala has appeared in disguise as Vahuka and confronts him with a barrage of questions: “Who, except King Nala could desert his wife in the forest? What wrong did I commit to deserve this? Why should King Nala desert me, especially when I had married him in a Swayamvara in preference to the celestials? Why did King Nala break the vow to protect me which he took at the time of marriage?” To all these questions, Nala gives a one-line answer “All these wrongs are not attributable to me. They are due to Kali Purusha. I have now come here only for your sake. Kali Purusha was with me when all these evil things happened. But now he has left me. But I want to ask you ‘Can any woman, forsaking her loving and devoted husband, choose another man as her husband?”‘

Damayanti then tells Nala, the Swayamavara was only a ruse to bring him from Ayodhya to Vidharba. At this juncture, Nala remembers the benediction of Karkotaka and puts on the clothes given to him regaining his old handsome form. King Nala returns to his kingdom with a big retinue and challenges Pushkara to a game of dice. But at the same time gives an alternative too: If Pushkara is unwilling to play dice, he can choose to face him in a battle. Pushkara is worsted in the game this time and King Nala regains the kingdom. King Nala forgives Pushkara for all that had happened. Telling him, “All the suffering I underwent is due to Kali Purusha. You are not the real cause” he gives him part of his kingdom. Concluding the story the sage says “Nala suffered the woes all alone but finally regained his prosperity. But I see you, the Pandavas in the forest, along with Lord Krishna. You are also meeting scholars who are well versed in the Vedas. So, there is only little cause for sorrow. The influence of Kali or Sani is destroyed when one hears the story of Nala Damayanti, Rituparna and the serpent King Karkotaka”. Hidden Morals Some of the morals hidden in this story are:-. 1) For Nala’s reversal of fortune, the reason cited is the entry of Kali Purusha owing to his failure to wash his feet after attending the calls of nature. Similarly, Damayanti had to pay a heavy price for failing to honour the gods who came to the Swayamvara. Wrong karma and divine wrath are harmful. This is why both Nala and Damayanti had to suffer. 2) According to the Srimad Bhagavatam (1-17-38), Kali Purusha is supposed to be present in five places, namely, gambling houses, bars or pubs, places where harlotry is carried on, abattoirs or places of murder and gold stock rooms. That is, untruth, infatuation, lust, passion, and enmity are the abstract qualities over which Kali Purusha holds sway. So those who harbour the five above mentioned qualities become liable for punishment. King Nala played the game of dice with Pushkara. This is how he fell a victim to Kali Purusha. 3) In works such as Garuda Purana, there are scientific interpretations given to human features. For instance, facial hair in women is bad, while the absence of facial hair in men indicates a crook Damayanti is said to have had a mole on her face which explains her prosperity and royal status. 4) The message of Taittiriya Upanishad is:  Swadhayaya pravachanabhyam na paramathithavyam (Seek and also impart knowledge – never fail to do both).   Here the exchange of knowledge between Nala and Rtuparna is an illustration of this dictum. Knowledge of dice is gained by Nala and Rituparna learns equestrian science from the former. Knowledge grows only when shared. 5) When the time becomes auspicious, one comes across the right people. When Nala’s favourable period began he could defeat Pushkara and regain his kingdom. But all this was truly achieved on account of his gaining knowledge of dice from Rituparna. So Nala meeting King Rituparna could be termed a pre-ordained event. Also, this underlines the truth of the dictum ‘Nothing in this Universe happens by coincidence’. 6) Karkotaka biting Nala is due to the effect of Kali Purusha. But Purva Punya (merits of earlier births) of King Nala ensured that after being bitten he is blessed by Karkotaka who offers him guidance for reuniting with Damayanti. So it can be said that when man’s Karma is favorable, even a snake will turn out to be an ally. Vyasa’s Benediction The final benediction offered by Vedavyasa to the reader is: Karkotakasya nagasya damayantya nalasya cha Rtuparnasya rajarse kirttanam Kali nasanam

(Think of the serpent King Karkotaka, of Damayanti and Nala and the Rajarishi (royal sage) Rituparna and be fee from the shackles of Kali.) The message conveyed is that the outcome of human effort is uncertain; one should not be either overjoyed with success or lose hope in adversity. The assurance given by Maharishi Vyasa is this: ” He who recites the story of Nala repeatedly or will listen to it will never be touched by adversity”. All his efforts will be crowned with success. He would be blessed with success, fame, progeny (sons and grandsons), pre-eminence among men, health, and joy. Such a person would be immune to Sani Dosha (or Kali dosha) and therefore, will never face adversity. As the words of sages are considered axiomatic and have an intrinsic propensity to come true, I am sure, the avid reader who happens to read the story of Nala and Damayanti in these pages would be in a position to overcome adversity in his personal life and also be in a position to guide others who may be under the spell of adverse planetary positions.

Origins of Vedic Astrology The originator of Vedic astrology is Parasara Muni. Parasara was the father of Vyasadeva who compiled the Vedic literature. Parasara was one of the celestial sages because, in his treatise, he mentions – that he learned directly from Brahma and Narada, two celestial personalities who figure prominently in Vedic lore. Although Parasara was more known as a follower of Shiva, he wrote the Vishnu Purana and left posterity the fundamental astrological compilation Brihat Parasara Hora Sastra; a Hora Sastra which is the Sanskrit term for a treatise on time or astrology. Parasara Hora delineates the classic natal horoscope involving the twelve signs of the Zodiac, the twelve houses, the nine planets and twenty-seven Nakshatras. The four Vedas do not present natal astrology although some limited presentation does exist therein related to the timing of sacrificial ceremonies. But thanks to Parasara, we have a treatise on astrology for individuals, on the astrology of their daily lives. Parasara’s treatise is the only surviving Vedic writing on astrology that presents the entire system of astrology. There are other writings that still survive which focus on a particular aspect of Vedic astrology, but Parasara’s is the only literature that presents a system as a whole. And his presentation of astrology is especially appropriate for Kali Yuga because he gives two techniques that are particularly efficacious in this Yuga. He mentions that the system of planetary periods known as Vimshottari is the best of all such systems and that, compared to it, other systems do not deliver what they claim to be able to deliver. In addition, he mentions that the Shadbala system for assessing planetary strengths in a chart is very useful in the Kali Yuga. These comments also suggest that his system of astrology is not only appropriate for Kali Yuga, but may be different, therefore, from the system in vogue during the Dvarpara Yuga, Which brings one to the Jaimini system.

One does not want to think that Jaimini was some kind of opponent of Parasara’s because Jaimini was his disciple. But Jaimini’s system truly was and is a bit different; which is a moot point anyway because his system doesn’t even exist anymore in its entirety. It originally existed in four volumes, of which only two remain, they being volumes three and four. And the basic explanation of his system must surely have been laid out in volume one. This is the problem; although much of his system has been pieced together from comments made in volumes three and four, much is still unknown because the explanation part is missing. An educated guess has been made in the Vedic astrology community in India that Jaimini’s system is a remnant leftover from the previous Dvarpara Yuga. All of which brings us back to Parasara. Parasara’s system exists as a complete presentation and was mentioned by him specifically in relation to the Kali Yuga, so it becomes the only game in town. Which is why Indian astrology has always been termed Parasari (possessive case) astrology. This term “Vedic astrology” is very recent and not traditional at all. Other terms for the astrology of India have been Hindu astrology, Jyotisha, Jataka (natal astrology), and Jyotir Vidya. But they all refer to the Parasari system. Unfortunately though, there have been mixtures in northern India. For example, there is Tajaka astrology, but Tajaka is from the province of Tajikastan above Afghanistan, and the technique known as the solar return

chart is also Tajaka. But if one wants to practice Vedic astrology in its purity – following along the lines of the Parampara system of disciplic succession – these mixtures should be avoided like the plague. In addition to Brihat Parasara Hora Sastra (Parasara Hora for short), there are several classics of Vedic astrology from the post-Vedic period which expound upon Parasara’s treatise. This is very good because some of the older Parasara Hora has been lost due to the ravages of time. These classics are condensations of more ancient astrological works and are, therefore, very authentic. Perhaps the most prominent among these is the Brihat Jataka of Varahamihira. He was a South Indian and a prominent minister in the court of the famous Emperor Vikramaditya right around the time of Christ. Since the Parasara Hora was so voluminous and huge, the Brihat Jataka became more prominent in the sense of being more common. Brihat Jataka presents a nucleus of the Parasari system. Varahamihira wrote the Brihat Samhita too, which presents information about the Nakshatras, also known as lunar mansions in western astrology or just plain stars in India. But this Brihat Samhita is more of an astronomical work than a work on natal predictive astrology. Hand in hand with Varahamihira’s works are the writings of his son, Prityuyasas, who- continued his father’s delineation and exposition of the Parasari system, by writing the famous Hora Sara. They both lived in the 6th century A.D. Thirdly, Kalyana Varma was active during the 10th century and hailed from Madhya Pradesh. He wrote the astrological treatise Saravali because he felt that Varahamihira and others had been brief in their exposition of Parasara’s work. Jataka Parijata was written by Vaidyanatha Dikshita in the 1400’s. Vaidyanatha was a Sri Vaishnava who worshipped Ranganatha at Ranga Kshetra. Jataka Parijata stresses some unusual techniques which are not so much highlighted by others. Mantreswara was a South Indian Brahmin born in the 13th century in Tamil Nadu or Kerala. His Phaladeepika is certainly a mature fruit of astrological wisdom which incorporates the essence of earlier works. In fact, all of the above classics incorporate the essence of earlier works, especially Parasara’s works, in their proper weight and proportion, and provide the basis and framework for predictive astrology. There are other respected works, but in general, any astrological assertion or technique must be found within the parameters of these first tier classics or at least not be contrary to them. They are a benchmark by which other astrological literature can be judged. It becomes implicit that much of the experimenting and mixtures that go on nowadays are contrary to the spirit, if not the letter, of the classics which have their origin, in the ultimate issue, with the celestial Parasara and his celestial teachers. The classics expound upon and summarize the essence of Parasara.

Spiritual Illumination and Jupiter Dasa(Part 1) Synergy Between Dharma Moksha Trikonas The 1st, 5th and 9th houses are called Dharma Trikonas or the tripod of righteous inclinations. The 4th, 8th and 12th houses are described as Moksha Trikonas signifying spiritual propensities. Any relationship between the Dharma and Moksha Trikonas or their lords provide the needed impetus for spiritual growth and evolution of the native . An excellent example of such a combination is that of the Jagadgum Sankaracharya Sri Abhinava Teertha, the 35th pontiff in the spiritual lineage of the Sringeri Peetam founded by Bhagavatpada Adi Sankaracharya, in whose horoscope, the 4th lord Saturn is in the 9th, the, 8th lord Mercury is in the 1st and the 12th lord Venus in the 2nd gets connected to the 5th lord Jupiter by Parivartana creating the right planetary environment for the embodiment of a great soul racing towards the Ultimate Goal. Sun – Moon Conjunction It was exactly a hundred years ago on November 13, 1917 that the embodiment of compassion and spiritual perfection Jagadguru Sri Abhinava Vidya Teertha Mahaswami was took birth under a uniques Planetary configuration that could leave no one in doubt of the great role he was to play in the hallowed lineage of

Bhagavadpada Sri Adi Sankaracharya. The Sun and the Moon are two important factors, apart from the Ascendant , in any chart but more especially so in those that belong to spiritually advanced souls. The Sun is the natural significator of the soul or Atmakaraka ruling the Supreme Self. The Moon, on the other hand, which receives an identity from reflecting the solar brilliance, is the Manahkaraka or natural significator of the mind or the ego which is the cause of all duality and which therefore takes the soul away from its true nature. In most charts with spiritual potential, the Sun and Moon, therefore, occupy pivotal points or houses indicating thereby the potential for the Higher Self to overcome the lower self or individual ego of the native. The Moon or mind controls one at every moment of one’s life and in the process tends to lead one away from one’s true Self, the Atma, symbolised by the Sun. The Moon leads one to a false identification with thoughts from which the mind derives its strength. Sans thoughts there is no mind. Sans thought the True Self reveals Itself. The death or fading away of the mind leads to comprehension of one’s true Self. The Sun and Moon together or moving towards a conjunction, therefore, is one of the best combinations for spirituality under certain other planetary conditions. Such a birth, described as occurring on or about an Amavasya, in common parlance is often treated with fear as showing a life devoid of success, happiness and health. Such charts are usually written off as of failures in life. Though true to a large extent, such a combination where supported by other planetary factors, can indeed release unusual levels of spirituality where it loses its puny individuality to become one with the Universal Cosmic soul. Moksha as Dharma The Moon in the Mahaswami’s case is the 9th lord. The 9th house is the Dharmastana which rules one’s sense of right and wrong. As the 9th lord, the Moon occupies the 12th or Mokshastana emphasizing the orientation of the chart with Dharma being directed towards Moksha. The Sun who is the Atmakaraka is also the 10th lord, ruler of one’s main activity or Karma in life. Such a 10th lord is in the 12th in Mokshastana which makes Moksha the main objective of the native’s Karma or activity. The Acharya’s main goal in life was Moksha but it was not to be in an isolated sense far from the madding crowd. Right in the midst of the world and its teeming troubled souls, the Acharya had to not only pursue the goal himself but also guide and lead his lesser brethren towards it. It is therefore natural for such a leader of spiritual matters to enjoy Raja Yogas for otherwise, how can one be the pontiff of the ancient-most seat of Advaita philosophy, the hoary Sringeri Sarada Peetam. The Sun and Moon together act as the 9th and 10th lords to generate a Raja Yoga, Dharmakarmadhipati Yoga, welding temporal duties with spiritual tasks.

Strength of the Ascendant According to Varahamihira, the Ascendant lord, Jupiter or Mercury in the Ascendant make it extremely powerful. If planets other than these aspect or occupy the Ascendant, the results are not so(. Brihat Jataka 119) Chart 1: H.H. Sri Abhinava Vidya Teertha : Born November 13, 1917 at 8h. 30m. (1ST) at 12 N 58, 77 E 35 with a balance of 13 years 11 months 11 days of Rahu Dasa at birth.

The Ascendant is the main pillar of a chart and its strength or otherwise can alter its entire scope. The Ascendant Scorpio in aspected by its lord Mars from the 10th, the most powerful Kendra. Mercury occupies the Ascendant itself while Jupiter aspects it from another Kendra. All the three conditions given by Varahamihira obtaining simultaneously make the Ascendant unusually powerful. Deeply Spiritual Sign Rising The sign rising on the Ascendant is Scorpio, the most spiritual as well as the most beastial sign, as described in astrological texts. Scorpio afflicted makes a beast of a man crude, vulgar, indolrat with brute appetites and an animal in buna form. Symbolised by the deadly scorpion which is known to sting itself to death, Ais sign often produces renegade souls who court misery and self destruction caught in unbridled passions and excessive levels of attachment and hate with scant regard for humaneness. In dignity, Scorpio is  known to produce the highest levels of spirituality where the love of humanity and concern for the suffering supercede all considerations. As the 8th sign of the Kalapurusha (Zodiac) ruling life, a well-placed Scorpio bestows regenerative strength on its natives who can cut through the limitations of the body and mind to embrace all humanity as their own selves. The Ascendant in this case is further strengthened by the fact, its ruler Mars occupies the 10th, the best Kendra, in the royal sign Leo. Mars here not only gets Vargottama strength but also Digbala. The Ascendant point rises in Pisces Navamsa, the sign symbolizing Liberation. As a result, the sign Scorpio becomes predominantly positive unleashing the tremendous potential it has in spiritualizing the native. Mercury in the Ascendant as the Karaka for vak or speech endowed the Acharya with a bright smiling face and a strong sense of humour and who was quick to repartee with wit shorn of sarcasm. Jupiter is the Karaka for Sattwa Guna, the natural fallout of which is peace that surpassath at all understanding springing as it does from an unending fount of bliss from within. Jupiter’s aspect on the Ascendant endowed the Acharya even as a little boy with a rare tranquility and compassion. Mars, the Ascendant lord, is in the 10th, with Digbala where he becomes exceedingly powerful in conferring the highest office one can enjoy in one’s vocational life. Being Vargottama his blessings multiply manifold. Since the 10th house is intricately connected with the Ascendant through its lord, the pontificate came to him very early in his life even as he was stepping into his teens. The 5th lord in the 7th is not conducive to marital life. In this case as a first-rate benefic, the 2nd and 5th lord, Jupiter in the 7th aspected by Mercury resulted in a life of unsullied Brahmacharya, one of the pre-requisites for not only qualifying for office under this order but also for attaining the ultimate in spiritual life. Venus, the 7th lord, is in the 2nd in Sagittarius in exchange of signs with the 2nd lord Jupiter. This combination by itself could have led to a happy family life but Rahu with Venus would not let it be. Venus and Rahu occupy Moola Nakshatra ruled by Ketu who, in turn, in the 8th, a Mokshatrikona is extremely comfortably placed to attract the native to the pursuit of spiritual truths. Moola is particularly associated with Saraswati, the goddess of learning, but being subtly influenced by the Jupiterean significations

as a result of the exchange of signs between Venus and Jupiter transmutes learning into Gnana or spiritual wisdom. Jupiter, the Soft-hearted The Acharya’s birth occurred in a traditional Vedic Brahmin family of Advaita scholars in Rahu Dasa. Rahu in the 2nd does not help finances. Worse, he is with 12th lord Venus. Circumstances were indigent, as it usually happens in families which place spiritual goals above all else letting go mundane considerations. Saturn in the 9th though excellent for spiritual propensities rarely supports Bhagya or material prosperity. The father was a humble school teacher and the mother, a simple housewife. Mercury is in the Ascendant aspectedby benefic Jupiter. These two influences on the Ascendant made the Acharya a soft-hearted pleasant natured child who never got into fights that are part of the growing up years of boys. Always willing to help, he even took on the harsh punishment meted out to a playmate on himself as he could not bear to see the friend in pain. However, Mars as the Ascendant lord in the 10th aspecting the Ascendant makes for boldness and grit and great physical energy. The Acharya seldom tolerated bullies and would take them on easily if only to protect his meeker friends. A considerate child, he never failed to lend a helping hand to his mother in her chores. This is basically traceable to the influence of Jupiter who as a Sattwic planet, if unsullied, generously bestows Sattwic qualities on the native. Chart1: H.H. Sri Abhinava Vidya Teertha: Born November 13, 1917 at 8h.30m at 12N58, 77E35 with a balance of 13 years 11 months 11 days of Rahu Dasa at birth.

Jupiter’s powerful influence on the chart saw the Upanayanam of the Acharya take place in unususal circumstances on May 4, 1930. It so happened the senior Acharya of the Sarada Peetam, Jagadguru Sankaracharya Sri Chandrasekhara Bharati, was looking for a suitable successor when the young Acharya’s horoscope was brought to him by a devotee as a possible choice. Perhaps the chart appealed to the master for a senior attendant of the Math immediately took upon himself the responsibility of arranging for the boy’s Upanayanam (initiation into the Gayatri Mantraj’ at Sringeri. It was an unsought blessing descending on the Acharya’s family. Transit Jupiter was in Taurus influencing natal Jupiter, the 2nd and 5th lord, the 5th standing for Mantra Diksha. The Upanayanam came about in Moon Bhukti of Rahu Dasa in Sun Antara. Rahu in the 2nd is in Sagittarius reflecting the results of his sign-dispositor Jupiter. He is in Moola Nakshatra ruled by the Kaivalyakaraka Ketu who very significantly is placed in the 8th house of mysticism and esoteric knowledge. The Moon as the 9th lord in the 12th is always supportive of auspicious events. The Antara lord Sun is of course the deity propitiated by the Gayatri Mantra one receives at one’s Upanayanam. Once at Sringeri, the young lad decided he would stay on there to learn Sanskrit, rather than go back to school which would only equip him to find a job for a living. Purvapunyastana and Sanyasa The next major event came a year later on May 22, 1931 when the Acharya was initiated into Sanyasa and anointed as the 35th pontiff of the Peetam. Jupiter Dasa was about to begin. The Dasa was of Rahu who in the 2nd should reflect Jupiter’s results. The Bhukti of Mars was on. Mars as the Ascendant lord is in the 10th with

Digbala and has obtained Vargottama Navamsa. In the 10th as Lagna lord, he becomes capable of conferring Raja Yoga carrying authority and power, both of which vested in him the moment the anointment took place. A diligent student, the Acharya never complained of any inconvenience. He devoted himself heart and soul to the study of scriptural works. Even as he progressed at lighting speed in his studies, his spiritual advancement kept pace with it. Jupiter as Dasa lord provided the right conditions and opportunities for Vidya. As a benefic 5th lord, he conferred on the young initiate not only the rare advantage of the tutelage of an illumined master but also the benefit of training under some of the best traditional scholars of the day. The aspect of Mars on Mercury, both being placed in quadrants individually as well as mutually, and Mercury benefiting also from the aspect of Mars as his sign dispositor, made the young Acharya a past master in Tarka Sastra or the science of logic. Enlightenment The week between December 10, 1935 and December 17, 1935 was a highly significant one when the Acharya’s spiritual efforts culminated in reaching the highest state of enlightenment and which state continued throughout the rest of his life. This period coincides with Jupiter Dasa, Saturn Bhukti both planets, by ownership and occupation respectively, predominantly suited for such an event. Transit Jupiter (Chart 2) was on natal Ascendant in Scorpio aspecting both Dasa and Bhukti lords. Transit Mercury too was in the Ascendant in Scorpio during this eventful period. Venus was in Libra, the Ascendant lord Mars was exalted, Rahu and Ketu were across the natal Nodes while Saturn was in Aquarius, his Moolatrikona sign. This unusual positioning of planets in favourable signs both individually and in relation to natal positions acted as a trigger facilitating the unique Experience in the teenage seeker. Chart 2: Experiance December 10, 1935 at 13 N 25, 75 E 19

Role of Fifth Lord A spiritually potent chart generally finds its potential surface in the Dasa of the 5th lord. And this upsurge continues to get strengthened as the Dasa unfolds. If such a Dasa does not operate in one’s life time, then though there may be streaks of spirituality, it is unlikely to predominate or take control of one’s life. In this case, Jupiter Dasa which began just as the Acharya was stepping into his teens unlocked the great store of spirituality hidden within. The position of the 5th lord in a Kendra aspected by Mercury added to the spirituality dormant in the native. In fact this Experience was so owerful that according to authentic sources, the young Acharya touched the pinnacle of spiritual pursuit within less than 2 years after coming into the fold of the senior pontiff.

Interestingly, this occurred on Margasira Pournami in the lunar Yuva on December 10, 1953 with the Sun in Scorpio and the Moon in Taurus. The Moon as the 9th lord was not only exalted but in full digital strength in Taurus in all brilliance when the Acharya plunged into this Ultimate Experience which, it is said, never left him thereafter. The Moon is aspected by the excellent benefic Gnanakaraka Jupiter. The weekday was a Tuesday ruled by the Ascendant lord benefic Mars, exalted in transit, and being placed in the 10th house of achievements in Chart 1 signaling the attainment of the Highest. The eclipses in 1935 occurred across the natal Nodal axis. Usually eclipses occurring on natal Rahu or Ketu, natal Sun or natal Moon tend to mark epochal stages in the lives of spiritual people. The planets on this date are all in great dignity as if contributing to the Experience, each in its own way. The Epochal Experience came about in the periods of Jupiter and of Saturn, the latter occupying the 9th. There are very few specific Yogas for spirituality and renunciation in this chart. But the individual dispositions of the planets are such as to point to the great spirituality of the native, starting with those of the Atmakaraka and Manahkaraka, the Sun and Moon respectively in the 12th from the Ascendant. Raja Yoga   According to Varahamihira, If the 9th is occupied by any planet, the person becomes a Dikshita (initiate when he is born in Raja Yoga) (Brihat Jataka X-4). According to Jataka Parijata, If the occupants of the Gnana – 5th, 4th and 2nd and the 10th Bhavas as well as the lords of the 1st, 9th, 10th be possessed of abundant six-fold strength (Shadbala), the person born will be conversant with the six sciences and know all the Vedas and will receive initiation in the sacred knowledge. In the Dasa and Bhukti of the lords of the 9th, 10th and Jst Bhavas, or of Mercury and of Jupiter, he will become a mine of sacred knowledge and science securing to him the benefit of performing sacrifices of all descriptions and all kinds of benefit of performing The Raja Yoga, the strongest of its kind, in this case is sourced in the position of the Ascendant lord Mars in the 10th house. Mars gets friendly Rasi, Vargottama Navamsa, friendly Hora of the Sun, friendly Drekanna of Jupiter, own Chaturtamsa of Scorpio, own Saptamsa of Scorpio, friendly Dasamsa of Jupiter, exaltation in Dwadasamsa, friendly Shodasamsa of Pisces and friendly Trimsamsa of Jupiter in Sagittarius. In other words, he gets Vargottama Navamsa, one exaltation Varga, 2 own or Swavargas and 5 friendly or Mitravargas. Therefore, Mars as Ascendant lord attracting so many favourable Vargas becomes extremely potent to confer Raja Yoga in the 10th house. Ascension to Pontificate Saturn Dasa, Venus Bhukti saw the senior Acharya Sri Chandrasekhara Bharati voluntarily shed his body on September 26, 1954. These two planets in 6-8 positions in their periods led to the conferring of a full- fledged Raja Yoga on the Acharya with his succession to the pontificate on October 16, 1954. The natal Moon was under the influence of transit Saturn in Libra coming under sadesathe. The Acharya had enjoyed a strong bond with his master. The blow temporarily disturbed his composure (consistent with transit Saturn in Janma Rasi) which however the young Acharya soon regained. On September 21, 1989, in Ketu Dasa, Saturn Bhukti, the Acharya shed his mortal coils plunging thousands of devotees into deep sorrow. Ketu in the 8th is a Maraka aspected as he is by the 7th lord Venus. Saturn is not a strong Maraka by lordship or occupation but as Karaka for physical death brought the curtains down on one of the greatest spiritual masters of the century.