Ācārya: Let us then discuss Aśvinī, the first Nakṣatra.

Kailaśa: Guruji, what does the name mean?

Jayanta: Aśva means horse, and it means one being born from a horse. Do you know the story about the birth of the Aśvinīs?

Kailaśa: Yes, Gurubhrāta, I know. They were born when Saṅjñādevi went to a forest for Tapasyā. Realizing this, Sūryadeva went to bring her back, and had love. From their union, the Aśvinīs were born.

Sunidhi: Guruji, are horses native to Bharat or were brought from Arab? I read that Horses originated form Arab.

Kailaśa: Undoubtedly, Arabian horses are one of the most recognized breed, it is not true that horses originated from Arab.

Wikipedia states that the Arabian horse is a breed of horse that originated on the Arabian Peninsula. With a distinctive head shape and high tail carriage, the Arabian is one of the most easily recognizable horse breeds in the world. It is also one of the oldest breeds, with archaeological evidence of horses in the Middle East that resemble modern Arabians dating back 4,500 years.

However, newer studies find that horses and rhinos likely originated in the Indian subcontinent, over 54 million years ago. You should read more about that.

Jayanta: Kailāśa is right! Horses are native to Bhārata. The iconography of horses is embedded into our Purāṇas.

In Garuṛa Purāṇa, while describing the chariots of Navagrahas, Śrī Viṣṇu tells Rudra, “The chariot of Sūrya is pulled by seven horses. These horses symbolize the seven ‘Chandas’, Gayatri, Bṛhati, Ushnih, Jagati, Tristup, Anushtup and Paṅkti.”

Candra’s chariot has three wheels and it is pulled by ten white horses. The colour of Maṅgala’s chariot is golden and is pulled by horses of dark red colour. Budha’s chariot is of brown colour and is pulled by eight horses of the same colour.

Guru’s chariot is made of gold and is pulled by eight horses of yellowish complexion. Śukra’s chariot is escorted by his army. The chariot has a mast on its top and is pulled by horses that are found on earth. The horses pulling Śani’s chariot are of varicoloured.

Rāhu’s chariot is pulled by eight horses, which are of the colour of smoke. Ketu’s chariot is pulled by eight horses, which are red in colour.

Ācārya: Horses are undoubtedly native to Bhārata. As science would develop, they will find more evidence to the claim.

Sunidhi: Guruji, now that we know that Aśvinī are ruled by Aśvinīkumar, what can we learn from it?

Ācārya: The traits of horses are seen in people born in Aśvinī. They are fond of fast driving and driving big vehicles — bus, train, aeroplanes. They like to go on long drives and take part in adventure car racing sports. You will also see them car racing computer games often — more than other games.

One of the qualities of horses is hastiness. Aśvinī people also display haste, impulsiveness and hurriedness. They always behave as if they are in big rush.

Sunidhi: Guruji, what are the key characteristics of Aśvinī, like you mentioned for Rohiṇī?

Ācārya: They key words are priyabhūṣaṇaḥ, subhago, dakṣo, and matimān.

Jayanta: The meaning of these characteristics are priyabhūṣaṇaḥ: fond of good clothes and ornaments; surūpaḥ: handsome, subhago: fortunate, endearing, popular; dakṣo: skilful, clever; matimān: intelligent.

Sunidhi: Guruji, why such attributes are assigned to Aśvinī?

Ācārya: Aśvinī is the Ucca Nakṣatra of Sūrya, the royal Graha, and the father of Aśvinīkumara. It shows the glory of Sūrya.

Sunidhi: Guruji, like that, what are the Ucca Nakṣatras of Grahas?

Jayanta: The Ucca Tārās of the Grahas are Sūrya — Aśvinī4, Candra — Kṛttikā2, Maṅgala — Dhaniṣṭhā2, Budha — Hastā2, Guru — Puṣya1, Śukra — Revatī4, Śani — Viśākhā1, Rāhu — Ārdrā4 and Ketu — Pūrvāṣāṛhā2.

The Nīca Tārās of the Grahas are Sūrya — Svati2, Candra — Viśākhā4, Maṅgala — Aśleṣā4, Budha — Uttarābhādra4, Guru — Uttarāṣāṛhā3, Śukra — Citrā2, Śani — Bharaṇī3, Rāhu — Pūrvāṣāṛhā2 and Ketu — Ārdrā4.

Kailāśa: Are there other qualities of Aśvas (horses) present in Aśvinīs?

Ācārya: Yes, they are quick changing. They have an issue with sticking to commitments and they shy away from making long-term commitments. Their friendship and relationships are also short term and they quickly change their allegiances or alliances. One should expect long term commitments from them.

Jayanta: Guruji, how about the influence of Ucca Sūrya?

Ācārya: That is also there. They attain authoritative position. We often see them in top position. They make successful ruler, governor, protecting the subjects, fighting against corruption. They are the followers of righteousness, and therefore, can also take up social activism, fighting against social injustice.

Kailāśa: How about the joint influence of Maṅgala, Sūrya and Ketu?

Sunidhi: Why did you mention those Grahas, Kailāśa?

Kailāśa: That is because, Aśvinī is in Meṣa Rāśi owned by Maṅgala, is the Uccakṣetra of Sūrya and it is the governed by Ketu as per Viñśottarī.

Ācārya: Good point Kailāśa. The jointly influence of the 3 Grahas makes the person short tempered. It shows aggressiveness. The native is also subjected to violent or aggressive circumstances.

Any Graha in this Tārā also suffers violence and aggressiveness. That is one downside of this Nakṣatra.

The native himself or people ruled by the other Graha in the Nakṣatra can also become violent or aggressive towards others.

They must protect themselves by chanting the Aśvinī Nakṣatra Mantra.

Sunidhi: Guruji, what is the Mantra?

Ācārya: It is oṃ aśvinau tejasācakṣu: prāṇena sarasvatī vīryyama vācendro balenendrāya dadhurindriyama ।

Sunidhi: Guruji, you did not mention about the Mantra for Rohiṇī. What is it?

Ācārya: It is oṃ brahamajajñānaṃ prathamaṃ purastādvi sīmata: sūrucovena āva: sabudhanyā upamā asyaviṣṭā: sataśca yonimastaścavidha: ।

Sunidhi: How much to chant this Mantra Guruji?

Ācārya: Normally 108 times.

Sunidhi: And when one should begin chanting it?

Ācārya: Best when Candra is in that Nakṣatra, and it should be done for 40 days.

Sunidhi: Why 40 days, Guruji?

Ācārya: Normally, it is 40 days for most remedies. This ensures that you have covered all Tithis and Nakṣatras during this time.

Sunidhi: Dhanyavād Guruji, for explaining this.

Kailāśa: What else can we know about Nakṣatra?

Ācārya: They are always busy body — always doing something. You will never see them idle or relaxing. They suffer from overwork and fatigue. They are also prone to burnout.

Kailāśa: So, they must be advised to take breaks in between. Isn’t it?

Ācārya: Yes, they must take a break, play outside, or go for trekking.

Kailāśa: Is it because, they like adventure sports, and outdoor games.

Ācārya: Yes, that is the reason!

Because of Ketu’s influence, they have a functional intuition, and psychic abilities. They can easily connect with the invisible realm.

Jayanta: Isn’t it also because Ketu is the 8L from Candra when Candra is in Aśvinī, Meṣa Rāśi?

Ācārya: Yes, that is a valid point also. Ketu owns Vṛścika.

Sunidhi: Guruji, does Ketu really own Vṛścika? Because, different people have different opinions?

Ācārya: That is straightforward — Śanivat Rāhu Kujavat Ketu. Rāhu owns a Rāśi of Śani and Ketu owns a Rāśi of Maṅgala (Kuja). Rāhu is masculine and therefore owns a Ojarāśi, and Ketu is feminine, and therefore, owns a Yugmarāśi.

Sometimes, the influence of Ketu manifest differently in some people. Some live in an illusion, unaware of the surroundings or reality. They live in a dreamy or imaginary world, disconnected from reality.

Such people escape from responsibilities, inability to take challenges. They are in a bubble or cocoon, which eventually bursts, and they come face to face with the reality — a sudden and painful experience.

Jayanta: I heard that they cannot take other’s advice. Why is that so?

Ācārya: That is because, they think that they know everything, and don’t feel the urge to consult anyone or take their advice. They often ignore the advise of their well-wishers and suffer its consequences. They realize this only when they are hurt.

They are also known for their stubbornness and strong opinions. They sway towards extreme left or right easily. They need to learn how to balance their opinions.

They got to learn how to heed to the advice of their well-wishers and not sway away with the notion that they are all knowing!

Sunidhi: Guruji, some people are good in cooking also. Isn’t it?

Ācārya: Yes, some Aśvinīs are good cooks, and that is because of the power of Agni. Maṅgala, Sūrya and Ketu are all Agni Grahas. They are also fond of home cooked food and not a fan of eating outside. But they can open a chain of restaurants to feed others. They can become a good chef! Hotel management could be a good field of study for them.

Kailāśa: What can we learn from Sūrya’s Ucca in this Tārā, Guruji?

Ācārya: We have already discussed that. Besides, they like to show off. They are moved by admiration, adulation and praise.

Aśvinīs are driven by acquiring fame; they are attention-grabbing, and they like remaining in spotlight. They are often seen active in social media and among celebrities. They are not shy about boasting their accomplishments!

Another ability of Aśvinīs is their hearing abilities. They are known for their immense hearing ability; they can detect feeble sound. This is inherited from Horses.

Horses can hear low to very high frequency sound, in the range of 14 Hz to 25 kHz (human range = 20 Hz to 20 kHz). Horses’ ears can move 180 degrees using 10 different muscles (compared to three muscles for the human ear) and are able to single out a specific area to listen to.

Kailāśa: I have read somewhere that they are overly passionate and have a powerful sexual drive? Is that right?

Ācārya: Yes, that is right. Hyper sexuality or strong libido is called Agni Doṣa. Too much fire in the system ignites the sexual fire or libido. This is truer in Aśvinī males than females because, males are naturally fiery (Maṅgala/Sūrya).

Not only they are overly passionate, but some also suffer from obsessive-compulsive disorder. They must do something to keep them busy. They cannot get satisfaction from status quo.

Sometimes this is reflected in their relationships. Frequent change of their mates or partners is common among Aśvinī males. They also frequently change their friends.

Jayanta: Guruji! Isn’t Aśvinīkumāras good healers?

Ācārya: Indeed they are. They are master in Āyurveda, the vedic sciences of healing. They can make good healers, physical or spiritual. They are master of all kinds of yogic practices, naturopathy, aroma healing and other kinds of healing.

Kailāśa: Guruji, what makes them distinct from Revatī and Bharaṇī?

Ācārya: They are driven by heroism. Due to Ucca of Sūrya, they like to behave like a royal fellow trying to prove their worthiness. They try to perform something unique in life — something not done by others.

They are innovators, and often setting example by undertaking an untreaded path. They dislike worn out traditions, and due to the influence of Ketu (severance), break away from the legacy and do something different.

But they need to manage their expectations from themselves. They often get disappointed when their high expectations that are not fulfilled.

Sunidhi: Are they perfectionist?

Ācārya: Yes, they are!

Kailāśa: I heard they are keen animal lovers.

Ācārya: Yes, the animal symbol indicate that they are fond of horses and other such animals, including cattle, deer and herbivores!

They also indicate birth of twins because, Aśvinīkumāras are twins. They themselves could be twin born or beget twin children. Their friendship can also be with twins, or they befriend people in twos.

Now, you must remember few other things.

Aśvinī is a Kṣipra Nakṣatra, which means short lived. It is propitious for putting ornamentation, pleasures, and sports, administering medicine, starting industries, and undertaking travels.

Their life or livelihood is often associated with horse, stable, horse trainer, horse rider, jockey. They can be good in sports and their livelihood may be related to sportsman, high agility, athlete, gymnast, hunting, hunting as sports, attendant to a hunter.

They can be in army or military and become army general, commander, security, security police, guardsman.

They are also associated with healing, medicine, therapy, physician, psychologist, therapist and mystical healing.

Some other professions associated with them are musician, metaphysician, psychic, motion, mobility, movement, travel, travel agency, transportation industry, trucks, trains, and other vehicles used for carrying goods, salesperson and trading.

Om Tat Sat

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Determining the Ātmakāraka is a crucial step in deciphering the results of Svāñśa. I have explained the approach to determine this in the Kārakatva volume of the Book (ISJ Book2); however, I am explaining it again for further elucidation. This is in the form of a dialogue between Jayanta and his Guru, Ācārya Saurajit.

Jayanta: Guruji, kindly explain to me the Ātmakāraka and why we must know about it.

Guruji: Ātmakāraka is the Kāraka for self since Ātma is self. Knowledge of Ātmakāraka reveals your true nature. Therefore, you must learn about it.

Jayanta: But don’t we know about one’s True nature from the Lagna? Why must we need Ātmakāraka?

Ācārya: That depends on how to conceive one’s True self. One’s identity in this life is based on the Udayalagna. But how about one’s True self, which is beyond this birth? For instance, Bhagavan Śrī Kṛṣṇa is an Avatāra of Bhagavan Viṣṇu. We can learn about Bhagavan Śrī Kṛṣṇa from his birth in Dvapara Yuga, and similarly, about Bhagavan Rāma from his birth in Treta yuga. But how would you see who they are beyond their births in the different Yugas?

How would you know that they are different forms of Bhagavan Viṣṇu in different lives? Like Bhagavan takes different Avatāra, each Jīvātmā takes several births. We can learn about them in individual births from the Udaya Lagna. But if we wish to learn about their “self” that is beyond the births, we must consider the Ātmakāraka. The Ātmakāraka indicates the person (Ātma/Soul) who incarnates as different creatures (human or others) through different births.

Jayanta: Thanks for clarifying Guruji, but why are there so much confusion about determining the Ātmakāraka?

Ācārya: There is no confusion. People fight among themselves because of an incorrect interpretation of the ślokas of Maharṣi Parāśara and Jaimini.

Jayanta: What is the incorrect interpretation, and what is the correct one?

Ācārya: Maharṣi Parāśara states in Bṛhatparāśara “ātmākāraka bhāgebhyo nyūnāṃśo’mātyakārakaḥ। tasmānnyūnāṃśako bhrātā tannyūnomātṛ saṃjñakaḥ ॥13॥ tannyūnāṃśaḥ pitātasmādalpāṃśaḥ putra kārakaḥ। putrānnyūnāṃśako jñatirjñāternyūnāṃśako hi yaḥ ॥14॥ sa dāra kārako jñeyo nirviśaṃke dvijottama। carākhyakāralā ete brāhmaṇā kathitāḥ purā॥15॥ mātṛ kāraka mevā’nye vadanti suta kārakam। dvau grahau bhāga tulyau cejjāyetāṃ yasya janmani॥16॥ tadagra kāraka syaivaṃ lopo jñeyo dvijottama। sthirakārakavaśāttasya phalaṃ jñeyaṃ śubhā’śubham॥17॥”

This means the Graha next to Ātmakāraka is the Amātyakāraka. Likewise, the Kārakas in the sequence are Bhrātrikāraka, Mātṛkāraka, Pitṛkāraka, Putrakāraka, Jñātikāraka and Dārākāraka. These are Carakārakas. Some consider Mātṛkāraka and Putrakāraka as identical. If two Grahas have the same Sphuṭa, both become the same Kāraka, in which case there shall be a deficit of one Kāraka. In that circumstance, the Sthirakāraka takes the place of the Carakāraka, from which the relative’s good and bad things should be divined.

Jayanta: So, there are eight Carakārakas?

Ācārya: Yes, indeed, there are eight Carakārakas.

Jayanta: Then why do some people believe that there are seven?

Ācārya: Because they confuse the statement “Some consider Mātṛkāraka and Putrakāraka as identical.”

Jayanta: Kindly explain further. If the two Kārakas are the same, then aren’t there seven Carakārakas?

Ācārya: That is indeed the confusion. The Carakārakas are “always” eight. It is like eight buckets, filled by either seven or eight Grahas.

Usually, seven Grahas fill the positions of the eight Carakārakas, but in rare circumstances, they are filled by eight Grahas. In both cases, the number of Carakārakas is the same; only the number of Grahas filling those positions is seven or eight.

Usually, only one Graha fills two positions, but when there is Añśasāmya, the eighth Graha comes into the picture.

Jayanta: Kindly explain what Añśasāmya is.

Ācārya: Añśasāmya is when the Añśa (degrees) of the two Grahas are the same.

Jayanta: Should we not consider the minutes and seconds? Or should it be only a degree?

Ācārya: It should only be degrees, and not minutes and seconds. Minutes are called Kāla and seconds, Vikalā and they are disregarded. For instance, if the Sphuṭa of a Graha is 11:25:36, it should be considered as 12°, or 12 Añśa, since its always rounded up. So, if another Graha is in 11:00:12, they are both in Añśasāmya, as their Añśa will be 12°.

Jayanta: But is it not reasonable to consider the Kāla and Vikalā also?

Ācārya: No, if we consider Kāla and Vikalā, then we will hardly have Añśasāmya; besides, the classical texts specifically state equality of the Añśa.

Jayanta: So, what happens when the Grahas are in Añśasāmya?

Ācārya: Then, Rāhu is inserted into the picture, and therefore, the Grahas participating in the scheme become eight. When that happens, Mātṛkāraka/Putrakāraka is split into two separate Kārakas, which is done by placing the Putrakāraka after the Pitṛkāraka.

In Añśasāmya, the foremost among the Graha having Añśasāmya (considering Kāla and Vikalā) is called the Agrakāraka, the immediately following it is the Upakheṭa, the last one Antyakāraka, and anyone between the Upakheṭa and Antyakāraka is called Madhyakheṭa.

The Agrakāraka and Antyakāraka are considered to resolve a tie of Añśasāmya. We can call the Madhyakheṭa Upakheṭa or Upakheṭa Madhyakheṭa, which is of no consequence because they are both placed in between the Agrakāraka and Antyakāraka.

Jayanta: What is the disappearance of Kāraka?

Ācārya: In Añśasāmya, the Agrakāraka becomes the concerned Kāraka, only to disappear eventually and its position filled by the Antyakāraka.

The Antyakāraka disappears when there is Añśasāmya but eventually appears to displace the Agrakāraka from his portfolio.

Before Antyakāraka, the Upakheṭa and Madhyakheṭa take their turn to displace the Agrakāraka and each other progressively before Antyakāraka takes over.

If we accept that the Antyakāraka displaces the Agrakāraka, this need not be limited to only Amātya. This should apply to all Kārakas from Ātmakāraka to Jñātikāraka.

Regarding Dārākāraka, more than one Graha do not vie for the portfolio, as that is the last portfolio. If at all, there shall be only one Graha available for it to become a Kāraka.

Jayanta: When a Graha leaves its portfolio as Antyakāraka and becomes Agrakāraka, does it not leave its portfolio vacant?

Ācārya: In Añśasāmya, the lower portfolios are left vacant because more than one Grahas vie for the higher portfolio.

The concerned Sthirakāraka fills the portfolios for which a Graha cannot be assigned.

For this purpose, there must be a Carakāraka-Sthirakāraka correspondence. This is Amātya-Bṛhaspati, Bhrātṛ-Maṅgala*, Mātṛ- Candra/Maṅgala, Pitṛ- Sūrya/Śukra, Putra- Śani (Parāśara), Bṛhaspati (Jaimini), Jñāti- Budha, Dārā- Śukra.

Regarding Bhrātṛ- for younger siblings, Maṅgala must be considered, whereas Śani (Jaimini) should be considered for elder siblings.

Bṛhaspati should be considered regarding Putra and Śani as Sthira Putrakāraka appears to be corrupted Sanskṛt śloka. This is clarified in the edition of Ganesh Dutt Pathak.

There is no Sthirakāraka defined for the Amātyakāraka. But based on the association of Amātya either to 5th (advisor) or 9th (Guru), Bṛhaspati should be the Kāraka.

The Ātmakāraka does not remain without a Kāraka Graha, and therefore, there is no Sthirakāraka defined for this Kāraka. Besides, we consider Sūrya as the Naisargika Ātmakāraka. But for Carakāraka determination, we do not need a Sthirakāraka for Ātma.

Jayanta: But some scholars consider 8 Carakāraka for living beings and 7 for non-living. That appears logical to me since non-living beings do not have children. They do not produce off-springs.

Ācārya: The proposition that in the 7 Graha Carakāraka scheme, the Putrakāraka does not appear is flawed.

This is because of two reasons, (1) it is illogical to associate the Kārakas to all relations but leave out a crucial relation — the child, and (2) if Putrakāraka is not required to be present in the Carakāraka scheme, why is that the Sthirakāraka is defined for it.

An essential need of Sthirakāraka is that it fills the vacuum created by Añśasāmya. Therefore, the Sthirakārakas are defined immediately after Carakārakas.

The sequence of eight Carakārakas are Ātmakāraka, Amātyakāraka, Bhrātrikāraka, Mātṛkāraka, Pitṛkāraka, Putrakāraka, Jñātikāraka and Dārākāraka. Normally, the same Graha is assigned to Mātṛ and Putra, as it does not need to be of lesser sphuṭa than Pitṛ. When the Grahas are ranked about their Añśas, the sequence of the Grahas is Ātma, Amātya, Bhrātṛ, Mātṛ/Putra, Pitṛ, Jñāti and Dārā. But when there is Añśasāmya, the sequence becomes Ātma, Amātya, Bhrātṛ, Mātṛ, Pitṛ, Putra, Jñāti and Dārā. This means that, in Añśasāmya, the Graha representing Putra comes after Pitṛ since Mātṛ and Putra are no longer the same Graha.

We think that the Saptakāraka must be assigned to Jaḍātmā and Aṣṭakāraka to the Jīvātmā is flawed because the Maharṣis nowhere mention it.

The Saptakāraka is the default assignment, and only when there is an Añśasāmya the Aṣṭa-Kāraka scheme is followed; that is because the Sthirakārakas of both Mātṛkāraka and Putrakāraka cannot be assigned to the same Kāraka slot.

In both schemes, there are 8 Kārakas. The only difference between them is that, in the default scheme, only 7 Grahas are assigned, whereas, in the Añśasāmya scheme, 8 Grahas are assigned.

Jayanta: When is Rāhu included as a Kāraka in Carakāraka?

Ācārya: Only when there is an Añśasāmya.

Jayanta: Why is Ketu not included?

Ācārya: Because it does not matter since Rāhu and Ketu have precisely the same Sphuṭa. Consider it as Rāhu or Ketu; it is the same.

Jayanta: How are they related to the Bhāvas?

Ācārya: The Viśeṣa Bhāvakārakas for the 12 Bhāvas are (1) Ātmakāraka, (2) Dārākāraka, (3) Bhrātrikāraka, (4) Mātṛkāraka, (5) Putrakāraka/ a Graha in the 5th/ Amātyakāraka (6) Jñātikāraka, (7) Dārākāraka, (8) Ātmakāraka, (9) Amātyakāraka, (10) Ātmakāraka, (11) Bhrātrikāraka, and (12) Ātmakāraka.

Among these Kārakas, the Maharṣi only states about the Kārakas of only 6 Bhāvas, viz., (1) Ātmakāraka, (2) Dārākāraka, (3) Bhrātrikāraka, (5) Putrakāraka, (7) Dārākāraka and (11) Bhrātrikāraka. Besides, a Graha in the 5th is also assigned as Putrakāraka.

The remaining were left to the judgement of the earnest seeker. The assignment of Mātṛkāraka to the 4th and Pitṛkāraka to the 9th is well understood.

The Amātyakāraka should be assigned to the house of Ministers (Mantri), which is 5th. The Amātya could also mean one’s spiritual guide, seen from the 9th house. Therefore, both 5th and 9th should be assigned the Amātyakāraka.

6th is known as the Jñātibhāva, so it is intuitive to assign the Jñātikāraka to the 6th.

The 10th is the house of the King, and the Ātmakāraka is the King of the Kuṇḍalī; therefore must be assigned to this Bhāva.

The remaining Bhāvas are 8th and 12th and appear without any Kārakas. Now, since the King is the governor of all portfolios which are not assigned a minister, these two Bhāvas must be governed by the Ātmakāraka.

The 8th also stands for our shadow self (chāyā puruṣa), which is why the Lagneśa also governs the 8th in the Kālapuruṣa Kuṇḍalī.

The 12th is the house of liberation, and it is the Ātmakāraka who can govern liberation. Therefore, it is natural to assign Ātmakāraka to this Bhāva of Mokṣa.

The reason for assigning these Viśeṣa Kāraka to a Bhāva is that, when a Bhāva is judged, in addition to the Sthira Bhāvakāraka, these Viśeṣa Kārakas must also be assessed.

Those who still think the 2nd should be assigned to Amātyakāraka instead of Dārākāraka, merely because the Amātyakāraka is the 2nd Kāraka in the order of Kārakas, should benefit from this śloka of Maharṣi Parāśara.

This is extracted from Śrī Ganesh Dutt Pathak’s version, which states, “atha bhāvakārakamāha adhunā saṃpravakṣyāmi viśeṣa bhāvakārakān। januralagnaṃ ca vidyādvai ātmā kārakameva ca॥34॥ dhanabhāvaṃ vijānīyāddārakārakameva ca॥ ekādaśe jyeṣṭhabhrātustṛtīye tu kaniṣṭhakaḥ॥35॥ sute sutaṃ vijānīyāttathā saptamabhāvataḥ॥ sutasthāne pahastiṣṭhetso’pi kāraka ucyate॥36॥”.

This means, regarding the Bhāvakārakas, I am now narrating the Viśeṣa Bhāvakārakas. The Kāraka for Janmalagna is the Ātmakāraka. That of Dhanabhāva is the Dārākāraka, Ekādaśa is elder brother (jyeṣṭhabhrātu) and Tṛtīya younger brother (kaniṣṭhakaḥ).

Now, there are no Carakārakas for Jyeṣṭhā and Kaniṣṭha Bhrātā; therefore, the Bhrātrikāraka is implied for both.

The Sutabhāva is accorded a unique place because not only does it have a Sthira Bhāvakāraka, which is Bṛhaspati, and a Carakāraka, which is Putrakāraka, there is another Kāraka, which is the Graha in the 5th.

A deviation of these Ślokas from that of Śrī Sānthānām’s is that Saptamabhāva is missing in śloka “sute sutaṃ vijānīyāttathā saptama bhāvataḥ॥”.

Śrī Sānthānām’s edition reads this as “sute sutaṃ vijānīyāt patnīṃ saptama bhāvataḥ।”, which is logical because Patni (wife) should be seen from the Saptamabhāva, instead of children, as per Śrī Ganesh Dutt Pathak.

Jayanta: Kindly explain the significance of the Carakārakas again.

Ācārya: Why is Ātmakāraka so important? To answer this, Maharṣi Parāśara states in Bṛhatparāśara 32.8 that out of these Carakārakas, Ātmakāraka has the prime say on the native, just as the king is the head of all affairs and is entitled to arrest (bandhana) and release (mokṣa) men.

Maharṣi Jaimini states in sūtra 1.11 that the Ātmakāraka is the master of either bandhana or mokṣa.

The Bandhana and Mokṣa can be translated as getting imprisoned or released from imprisonment, or they can be translated as getting bound or released from the shackles of this world.

In a spiritual sense, whether one is on the path of Bandhana or Mokṣa should be studied from the Ātmakāraka.

Śrī Acyutānanda Jha and Śrī BS Rao write in their commentary that when the Ātmakāraka is dignified in his Ucca etc., is subject to Saumya yutidṛṣṭi fortifies the Rāśi and the native is on the path of Mokṣa.

On the other hand, when the Ātmakāraka is in his Nīca/Śatru Rāśi and afflicted by Krūra yutidṛṣṭi, the native is on the path to bondage, i.e., does not attain liberation easily.

Jayanta: Kindly explain with an example Guruji.

Guruji: Let us consider the Kuṇḍalī of Śrī Rāmakṛṣṇa. Let us first ascertain the eight Carakārakas. The Añśa of the Grahas are Sūrya 7° (6:47)), Candra 23° (22:09), Maṅgala 23° (22:10), Budha 15° (15:00), Guru 15° (14:27), Śukra 9° (8:59), Śani 14° (13:35), Rāhu/Ketu 3° (2:47).

There are two Añśasāmyas in this case because Candra and Maṅgala are in the same Añśa, whereas Budha and Guru are in the same Añśa. We must include Rāhu in the picture. But Rāhu’s Añśa should be considered from the end of the Rāśi, which makes it 27°.

Arranging them in the order of highest to lowest, we have:

Rāhu 27°, Maṅgala/Candra 23°, Budha/Guru 15°, Śani 14°, Śukra 9°, Sūrya 7°.

The Carakārakas are Ātma Rāhu, Amātya Maṅgala/Candra, Bhrātṛ ___, Mātṛ Budha/Guru, Pitṛ___, Putra Śani, Jñāti Śukra and Dārā Sūrya.

Substituting the Sthirakārakas for the empty spaces, for Bhrātṛ and Pitṛ, we have

Ātma Rāhu, Amātya Maṅgala/Candra, Bhrātṛ Maṅgala (y) / Śani (e), Mātṛ Budha/Guru, Pitṛ Sūrya/Śukra; Putra Śani, Jñāti Śukra and Dārā Sūrya. Sūrya with more Grahas is stronger than Śukra, who is alone. So, the final ranking is

Ātma Rāhu, Amātya Maṅgala/Candra, Bhrātṛ Maṅgala (y) / Śani (e), Mātṛ Budha/Guru, Pitṛ Sūrya; Putra Śani, Jñāti Śukra and Dārā Sūrya. For the Bhrātṛ, Maṅgala is for younger (y), and Śani is for elder (e) siblings.

There are two Amātya and Mātṛ Kārakas. Among them Maṅgala and Budha are the Agrakārakas, and Candra/Guru are the Antyakārakas.

To learn about the real self of Śrī Rāmakṛṣṇa Paramahamsa, focus on Rāhu. Rāhu is a highly mystical Graha and is in Uccarāśi and Makara Navāñśa. Rāhu is in high dignity, indicating that Śrī Rāmakṛṣṇa is a highly evolved soul. Rāhu is in the 4th house of mother, and he worshipped Devi Kali intensely. His life’s goal was to worship the mother. Rāhu is in Vṛṣabha Rāśi, the Uccarāśi of Śukra and Mūlatrikoṇa of Candra. They indicate a highly compassionate soul whose birth was to spread the mother’s name, love and compassion.

Let us also take the Kuṇḍalī of Svāmi Vivekānanda.

The Sphuṭa of the Grahas are Sūrya: 30° (29:19), Candra 18° (17:12), Maṅgala 7° (6:12), Budha 12° (11:40), Guru 4° (3:55), Śukra 7° (7:00), Śani 14° (13:28), Rāhu/Ketu 7° (6:21). There is Añśasāmya between Maṅgala and Śukra; therefore, we must include Rāhu in the scheme.

Arranging them in descending order, we have:

Sūrya: 30°, Candra 18°, Śani 14°, Budha 12°, Śukra 7°, Rāhu 7°, Maṅgala 7°, Guru 4°

Ātma Sūrya, Amātya Candra, Bhrātṛ Śani, Mātṛ Budha, Pitṛ Śukra/Rāhu/Maṅgala; Putra ___, Jñāti ___ and Dārā Guru.

Substituting the Sthirakārakas for Putra and Jñāti we have:

Ātma Sūrya, Amātya Candra, Bhrātṛ Śani, Mātṛ Budha, Pitṛ Śukra/Rāhu/Maṅgala; Putra Guru/Śani, Jñāti Budha, and Dārā Guru. Regarding the Sthirakāraka for Putra, Maharṣi Parāśara and Jaimini have differences in opinion. While Maharṣi Parāśara considers Guru as the Kāraka, Maharṣi Jaimini considers Śani.

Sūrya is the Ātmakāraka and denotes his true self. Sūrya is in Dhanu Rāśi and Kanyā Navāñśa. Sūrya indicates a Jñānī, more so in Dhanu Rāśi. Kanyā Navāñśa also indicates a Jñānī (scholar) with wide knowledge. Sūrya is in the Lagna, indicating a self-realized soul. His conjunction with Budha and Śukra indicates his sharp intellect and extraordinary speech (eloquence).

The characteristics of the self beyond current birth are known from examining the Cara Ātmakāraka in the Rāśi and Navāñśa. This should be learnt from this chapter of Svāñśa Lagna.

Om Tat Sat

Dear friends,

Thanks for your liking of my blog and writings. I would like to share a fantastic news with you. I have published two books with title “In search of Jyotish”. If you are interested, you can purchase them from here:

If you are in India, you can purchase them here:

Amazon.in

If you are elsewhere, you can purchase them from here:

Amazon.com

The first volume is an Introduction to Jyotish

Jyotish is the ancient science of deciphering the essential uniformity of principles that guide the celestial bodies and the events in the world. Because of these unified principles, what happens in this world can be deciphered from what happens in the heavenly world. The movement of Grahas or Grahas, as they are called in Sanskrit, provides for a unified language used for deciphering the occurrences of this world, including the matters concerning humans, animals, plants, weather and nations.

This is an exciting subject of associating the symbols of nature to the occurrences of mundane events or human affairs; however, it is exceedingly vast. To be able to cover the expansive vistas of this subject, one must undertake a structured approach, which covers several areas of Jyotish, including Ganita, Samhita and Hora. The Ganita deals with the mathematical or astronomical aspect of this subject, the Samhita deals with the mundane elements such as weather forecasting, earthquakes, rainfall etc., and the Hora deals with the judgement of the Kundalis of individuals. This book introduces the subject.

The second volume is on Karakatvas

Jyotish is an interplay of symbols embedded into the discipline in the form of Significations or Karakatavas. The primary building blocks in Jyotish are the Grahas, Rashis and Bhava. The Rashis are further subdivided into the Nakshatras and the Vargas. Each of these elements has a set of symbols associated with it. From the interplay of these symbols, we derive specific meanings in real life. For instance, one of the symbols of Surya is the father, and likewise, the father is seen from the 9th house, also called the Dharma Bhava or the Pitribhava. The Karakas are also defined based on the degrees of the Grahas, in a scheme known as Charakarakas. It is from Surya, the Chara Pitrikaraka and the 9th house, we decipher everything about the father.

The Karakas are related to everything in the world, be it a Graha, Rashi or Bhava. With the interplay of these Karakas and the Shubha or Krura yogas formed by them, the concerned matters in life should be judged. Therefore, the first and foremost step in studying Jyotish is to examine the Karakas. The Jyotish classical texts narrate several Karakas of the Grahas, Rashis and Bhavas; however, to apply them in real-life situations, we need to understand them clearly. I believe that this book provides a robust framework for understanding these Karakas

I will be truly grateful, if you purchase them, and let me know what you like and what you do not like in them. That will help me in improving them further. Also, appreciate if you could leave your rating and feedback on Amazon itself. That will help in gaining more visibility of my work.

Your support will be greatly appreciated. Please help me spread the word.

Thank you,

Sarajit Poddar (aka Varahamihira)

https://www.facebook.com/srivarahamihira

I have included here the yogas from Bṛhatparāśara Horāśāstra, and Sārāvalī. But before delving into the specifics of these yogas, let us review the yogas contained in other texts. In the translation of Bṛhajjātaka, Śrī B Suryanarain Rao gives 16 yogas from Śrī Bhātotpala’s commentary of Bṛhajjātaka. I have narrated them here, as they guide our attention towards these yogas in a succinct manner. This also helps us gleaning into the mind of one of the greatest scholars of Jyotiṣaśāstra, Śrī Bhātotpala. The yogas are: (1) if a powerful Bṛhaspati with bright rays occupies the Lagna, he averts all the Ariṣṭas, as does the Śūladhara Śiva to ward off a man’s sins when he devoutly prostrates before the God; (2) if the lord of birth is most powerful, not aspected by Krūragrahas, and aspected by Śubhagrahas from Kendras, the evil is averted and the child lives long in wealth and prosperity; (3) even when Candra is in the 8th if he is in the Dreṣkāṇas of Budha, Bṛhaspati and Śukra, wards off all evil and bestows long life, (4) if Candra is full, occupies Śubharāśis and subjected to Śubhadṛṣṭi, the evils are averted and long life is bestowed. This is even more so when Śukra aspects; (5) when a powerful Śukra, Budha or Bṛhaspati is in a Kendra, even though having Krūrayuti, he averts early death; (6) even when Candra is in the 6th if he joins the Dreṣkāṇa of Budha/Śukra/Bṛhaspati, the child is protected as does a serpent bitten man by Siddha medicine. These are men with wonderful psychic development, who can perform miracles; (7) of Pūrṇacandra is between Śubhagrahas with bright rays, the child is protected completely as men can be protected by Garuṛa against the serpents; (8) even if Candra is in 6th/8th, birth during the night of Śuklapakṣa (Pūrṇimā), he protects the child from the dangers; (9) if Bṛhaspati is bright powerful, and lustrous, and is found in a Kendra, he averts all evil; (10) if Bṛhaspati, Candra, Śukra and Budha Śubha Rāśi/Varga, they avert all evils; (11) if Candra Rāśyādhipati is in a Kendra with Śubhagrahas, he protects the child from all evils as the devout prayers addressed to Viṣṇu protects man from all the sins; (12) if Śubhagrahas are in Śubha vargas, and cast their dṛṣṭis on the Krūragrahas in Śubha vargas, they cut away all evils, as does a bad woman her husband; (13) if Rāhu is in 3/6/11 having Śubhadṛṣṭi, all evils are blown off as cotton threads before powerful winds, (14) if all Grahas are in Śīrṣodaya Rāśis, evils melt away as does ghee placed on fire; (15) if a Śubhagraha who is victorious in a Grahayuddha is aspected by another Śubhagraha, the evils are blown away as do the trees by a violent storm; (16) if Candra is aspected by all the Grahas, the evils are conquered, as a powerful emperor would conquer a petty chief opposed to him.

We can identify certain common themes here, which are the Śubhagrahas must be strong, and at least one of them must be powerfully placed in the Lagna. Candra, even though maybe in a Dusthāna, but he occupies the Dreṣkāṇa of Bṛhaspati/Śukra/Budha, he loses his sting to bite. Candra subjected to Śubhakartari yoga also loses his power to do harm. Krūragrahas may be evil in the Rāśikuṇḍalī, but, if they are in the Navāñśa/Dreṣkāṇa of the Śubhagrahas, they lose their evil characteristics, and turn good. Krūragrahas under Śubhadṛṣṭi is excellent. Even Rāhu becomes good when he is in a Triṣaḍāya (3/6/11). Either the Lagneśa, or the Śubhapati, in a Kendra/Koṇa and subjected to powerful Śubha yutidṛṣṭi, the life of the native is protected, even though the wind might be strong, and is trying to put off life, like the fire in a lamp. At the conclusion of Śrī Kalyāṇavarmā writes in Sārāvalī 12.15, that “I have thus explained the Yogas, that can counter the evils, as laid down by our great ancestors May the astrologers please the king with the knowledge of these.” One who attains this secret knowledge of Jyotiṣaśāstra is honored by the Kings.

Om Tat Sat

Pitṛśrāpāt Sutakṣaya Yoga

Can there be curse coming from one’s father? Why should a father curse a son? We can logically think that this occurs when the son either violates the principles laid down by the father, and his lineage to lead a Dharmic life (according to the lineage), or a child deserts his/her father and fails to the last rites. The curse from the father is mainly because of a sense of destitution and abandonment, and rarely because of anger. Normally, parents, howsoever angry they become, do not curse their child, but rather try to correct them to follow a righteous path. But what can be done, if the child forgets about his/her responsibility toward the father, one’s own lineage, and then strays away from his/her duty? Sūrya is the Kāraka for father, and the 9th house is the Kāraka Bhāva. In a curse of the father, there must be some affliction coming on Sūrya/9th house/9th lord, and they must be connected in some fashion with the Sutabhāva, of children. Sometimes, 10th is also regarded as the house of father, but this Bhāva is the father’s lineage, as it is the 2nd house of Kula of the father (9th). The duties father inherits from his lineage is seen from the 10th house, the house of Karma. It is normally seen that a child picks up naturally the livelihood/profession of the father’s lineage, because 10th is also the house of work. The son of a farmer becomes a farmer, the son of a doctor, doctor, the son of a lawyer, lawyer, the son of a goldsmith, goldsmith and so on. Even in the modern world, even though there is more flexibility, but this trend continues.

The curses from the Father

There are some tell-tale signs when a Pitṛśrāpa is present that cause denial of a Son, and progress of one’s lineage. The 5th is the house of the son. Therefore, one of the signs is that the 5th lord is Sūrya and is afflicted in the Kuṇḍalī. When Sūrya is in the 5th house, normally he denies children, or at least the 1st child is lost, and thereafter children are born, who live. If the 5th lord is in a Sūrya’s Rāśi/Añśa and is afflicted, then also father’s curse is seen, which causes denial of children. According to Maharṣi Parāśara, when Sūrya is in the 5th Bhāva, and is in Śani’s Navāñśa, subjected to Pāpakartari father curse is seen. The influence of Śani on Sūrya indicates that the native has forgotten (Śani) his duty towards his father, perhaps because the native ignored his duty to perform the last rites of his father/ paternal ancestors. We can very well say that Sūrya in the 5th house in Śani’s Rāśi/Añśa, or subjected to Śani’s dṛṣṭi, and the Suteśa/Bṛhaspati is weak elsewhere indicates this curse. Affliction of Suteśa/Bṛhaspati by Śani/Rāhu by yutidṛṣṭi or Kartari etc. is a serious concern.

BPHS 83.20–30. There is no male issue, as a result of the curse of the father in the previous birth, if at birth of the native, (1) Sūrya in his Nīca Rāśi, in Navāñśa of Śani, subjected to Pāpakartari in the Sutabhāva; (2) Sūrya as Suteśa, posited in a Trikoṇa with Krūragraha, subjected to Pāpakartari and having Krūradṛṣṭi; (3) Bṛhaspati in Sūrya’s Rāśi, Suteśa conjoins Sūrya and Lagna and the Sutabhāva occupied by Krūragrahas; (4) a powerless Lagneśa in the Sutabhāva and Suteśa combust and Lagna and the Sutabhāva occupied by Krūragrahas; (5) Rāśi Parivartana between Suteśa and Karmeśa and Lagna and the Sutabhāva occupied by Krūragrahas; (6) Maṅgala, as the Karmeśa, conjoins with the Suteśa and Lagneśa, the Suta and Karma Bhāvas are occupied by Krūragrahas; (7) Karmeśa in the Trikasthāna, Sutakāraka Bṛhaspati in Krūrarāśi and Lagneśa and Suteśa are conjoins with Krūragrahas; (8) Sūrya, Maṅgala and Śani in Lagna and Sutabhāva, and Rāhu and Bṛhaspati are in Randhra and Vyāya Bhāva; (9) Sūrya in the Randhra, Śani Sutabhāva, Suteśa conjoins with Rāhu and Lagna occupied by Krūragraha; (10) Vyāyeśa in Lagna, Randhreśa in Sutabhāva and Karmeśa in Randhra Bhāva; (11) Ṣaṣṭheśa in Sutabhāva, Karmeśa in Ari Bhāva and Bṛhaspati conjoins Rāhu.पुत्रस्थानं गते भानौ नीचे मन्दांशकस्थिते। पार्श्वयोः क्रूरसम्बन्धे पितृशापात्‌ सुतक्षयः॥ २०॥ पुत्रस्थानाधिपे भानौ त्रिकोणे पापसंयुते। क्रूरान्तरे पापदृष्टे पितृशापात्‌ सुतक्षयः॥ २१॥ भानुराशिस्थिते जीवे पुत्रेशे भानुसंयुते। पुत्रे लग्ने च पापाढ्ये पितृशापात्‌ सुतक्षयः॥ २२॥ लग्नेशे दुर्बले पुत्रे पुत्रेशे भानुसंयुते। पुत्रे लग्ने पापयुते पितृशापात्‌ सुतक्षयः॥ २३॥ पितृस्थानाधिपे पुत्रे पुत्रेशे वापि कर्मगे। पुत्रे लग्ने च पापाढ्ये पितृशापात्‌ सुतक्षयः॥ २४॥ पितृस्थानाधिपे भौमः पुत्रेशेन समन्वितः। लग्ने पुत्रे पितृस्थाने पापे सन्ततिनाशनम्‌॥ २५॥ पितृस्थानाधिपे दुःस्थे कारके पापराशिगे। सपापौ पुत्रलग्नेशौ पितृशापात्‌ सुतक्षयः॥ २६॥ लग्नपञ्चमभावस्था भानुभौमशनैश्चराः। रन्ध्रे रिष्फे राहुजीवौ पितृशापात्‌ सुतक्षयः॥ २७॥ लग्नादष्टमगे भानौ पुत्रस्थे भानुनन्दने। पुत्रेशे राहुसंयुक्ते लग्ने पापे सुतक्षयः॥ २८॥ व्ययेशे लग्नभावस्थे रन्ध्रेशे पुत्रराशिगे। पितृस्थानाधिपे रन्ध्रे पितृशापात्‌ सुतक्षयः॥ २९॥ रोगेशे पुत्रभावस्थे पितृस्थानाधिपे रिपौ। कारके राहुसंयुक्ते पितृशापात्‌ सुतक्षयः॥ ३०॥

When the Suteśa is well placed in a Trikoṇa (continuation of lineage), but subjected to Krūra yutidṛṣṭi, and the Suteśa happens to be Sūrya, or is in Sūrya’s Rāśi/Añśa, Pitṛśrāpa is noticed. Suteśa in Sūrya’s Rāśi/Añśa and being afflicted by Krūra yutidṛṣṭi is certainly a yoga of Pitṛśrāpa. But, instead of Suteśa, if Bṛhaspati is placed in Sūrya’s Rāśi/Añśa or Suteśa conjoins Sūrya, and at the same time, the Lagna and Sutabhāva are subjected to Pāpakartari or Krūra yutidṛṣṭi, can we not say the same? IN fact, Maharṣi Parāśara clearly states that when Bṛhaspati in Sūrya’s Rāśi, Suteśa conjoins Sūrya and Lagna and the Sutabhāva occupied by Krūragrahas, Pitṛśrāpa is present. How about Bṛhaspati conjoining Sūrya instead of Suteśa? Well, this is one of the best yogas in a Kuṇḍalī because both are the Kārakas of the Bhāgya/Dharma Bhāva, and a sambandha between the two indicate that the person does not sway from his Dharma. If so, how can the person abandon his father? In the Kuṇḍalī of Lord Śrī Rāma, Sūrya is in the Rāśi of Bṛhaspati, i.e., Mīna Rāśi, aspected by Bṛhaspati, and he is the very epitome of Dharma. But, since Sūrya in the 9th is not conducive to father’s longevity, his father passed away near the age when he was ready to be coronated.

When the Sutabhāva, and the Lagna are afflicted by Krūragrahas, a Sutakṣaya Śrāpa is likely to be present. And, further to this, if the Suteśa is rendered very weak due to his conjunction with Sūrya and combustion, the Pitṛśrāpa manifests. Lagneśa’s weakness in the Sutabhāva makes it worse. The Lagneśa carries the vibrations of both Maṅgala and Sūrya, because Maṅgala is the Naisargika Lagneśa and Lagna’s Kāraka is Sūrya. According to Maharṣi Parāśara, the Pitṛśrāpa manifests when a powerless Lagneśa in the Sutabhāva and Suteśa combust and Lagna and the Sutabhāva occupied by Krūragrahas. When Lagna and Sutabhāva are afflicted by Krūragraha, Rāśiparivartana between Suteśa and Karmeśa denote Pitṛśrāpa. Karmabhāva is the 6th from the Sutabhāva, and the Parivartana between the two is a mediocre Parivartana. Here, the involvement of the Karmabhāva denote the Karma of the father’s lineage, which perhaps was ignored or forgotten by the native. This not a major issue, but it becomes an issue when the Lagna and the Sutabhāva are afflicted by Krūragrahas. Here Karmabhāva and the Karmeśa both are related to Sūrya, because this Bhāva is Sūrya’s dikbala Rāśi, and Sūrya shines brilliantly in this Bhāva. Sūrya is one of the four Kārakas of the 10th, the other 3 being, Budha, Bṛhaspati and Śani.

According to Maharṣi Parāśara this Śrāpa is seen when Maṅgala, as the Karmeśa, conjoins with the Suteśa and Lagneśa, the Suta and Karma Bhāvas are occupied by Krūragrahas. Maṅgala attains dikbala in the Karma Bhāva like Sūrya. When the Suta and Karma Bhāvas are afflicted by Krūragrahas, conjunction of Karmeśa Maṅgala with the Lagneśa/Suteśa denote this Śrāpa. The involvement of Maṅgala indicate anger, and the involvement of Karmabhāva indicate father and his lineage. This could also be a curse that is coming through father’s lineage, when Karmeśa in the Trikasthāna, Sutakāraka Bṛhaspati in Krūrarāśi and Lagneśa and Suteśa are conjoins with Krūragrahas. In this yoga, the 3 factors Bṛhaspati, Lagneśa and Suteśa are afflicted, and the Karmeśa, the significator for the father’s Kula is in a Trikasthāna, indicating that a curse is delivered by someone from the father’s forefathers. The question here is that, how can the curse causing specifically loss of demise of children be due to the father’s Kula when there is no connection of the Karma/Karmeśa with the 5th house, even though, this factor is afflicted? I think this yoga would make total sense, if the Suteśa is in Sūrya’s Rāśi or Añśa, or Sūrya is in Sutabhāva, or Suteśa conjoins Sūrya. It is said that when Suteśa is conjunct Sūrya, and is Asta, and other factors, 5H/5L/Bṛhaspati are afflicted, father’s curse is evident.

Maharṣi Parāśara states another yoga, in which, Sūrya, Maṅgala and Śani must be in Lagna and Sutabhāva, and Rāhu and Bṛhaspati are in Randhra and Vyāya Bhāva. This yoga appears confusing, and my interpretation is like this — Maṅgala and Śani must be separately placed in Lagna and Sutabhāva, and Sūrya must conjoin them. Bṛhaspati, the Sutakāraka must be either in Randhra or Vyāya and conjunct Rāhu. In short, Gurucaṇḍāla yoga in the Randhra/Vyāyabhāva, and Sūrya conjoins either Maṅgala or Śani in the Lagna or the Putrābhāva. Effectively, Lagna and Sutabhāva are afflicted by Krūrayuti, and the Kāraka Bṛhaspati is also afflicted in a Dusthāna by Rāhu. Even though there are several possibilities, my personal preference is to take the yoga in this manner — Sūrya conjoins Śani in the Sutabhāva, Guru with Rāhu in Randhra or Vyāya, and the Lagna is occupied by Maṅgala in a Śatru/Nīca Rāśi. This fulfils the condition of affliction of the Suta/Lagna Bhāva, the Sutakāraka, the Pitṛkāraka, and association of the afflicted Pitṛkāraka with the Sutabhāva.

In another yogas, the Pitṛkāraka Sūrya is in the Randhra, Śani is in the Sutabhāva, Suteśa conjoins Rāhu and Lagna is occupied by Krūragraha. In this yoga however Sūrya is not related to the 5H or the 5L. For the Pitṛśrāpa to cause childlessness, there must be some association of Sūrya with the 5H/5L/5th Kāraka. Now, what happens when the Suteśa is afflicted by Rāhu in Sūrya’s Rāśi/ Añśa. Or Sūrya is in Randhra Bhāva in a Rāśi/Añśa owned by the 5L. For instance, for Kumbha or Siṅha Rāśi, the 5th and 8th are owned by the same Graha. If say, for Kumbha Lagna, Sūrya is in the 8H in Budha’s Rāśi, who is also the 5H, Budha is conjunct with Rāhu in Dusthāna or Karmabhāva, and Śani is in the Sutabhāva in Mithuna, and the Lagna is occupied by Maṅgala, it completes the yoga. In short, we should be looking for one of more of the following four yogas: (1) the Sutabhāva, Suteśa, Sutakāraka are afflicted, (2) The Lagna, Lagneśa are afflicted, (3) The Śrāpa Kāraka Sūrya is in the Sutabhāva, conjoin with the Suteśa, or in the Rāśi of Suteśa, (4) Suteśa, Sutakāraka in the Śrāpa Kāraka Bhāva, i.e., Dharma or Karma. The affliction to the concerned Bhāva (5th house), the Śrāpa Bhāva/ Kāraka (9th house/Sūrya), and the association between the two indicate the Cause of the Śrāpa (9th/Sūrya), and the Effect (5th house).

In the next Yoga, Maharṣi Parāśara explains that, when Vyāyeśa in Lagna, Randhreśa in Sutabhāva and Karmeśa in Randhra Bhāva the Pitṛśrāpa is caused. Let us start with the origin of the curse, which is the position of Karmeśa in the Randhra Bhāva. Earlier we noticed that an affliction of Suteśa in the Karmabhāva indicate a similar issue, because, from the 5th, 10th is the 6th house. Now, we notice that placement of the Karmeśa in the 8th house of sin (12th from 9th, the house of righteousness) denote a Pāpakarma that is coming through the father’s lineage. The impact is on the Sutabhāva, because the dispositor of the Karmeśa (cause), is in the Sutabhāva (effect). Further to this, the last among the Dusthānas, 12th lord is in the Lagna, causing weaknesses. This fulfils the criteria, which is affliction to the Suta and Lagna Bhāva, and the involvement of the Pitṛkāraka (in this case, the Karmeśa) with the Sutabhāva.

The last among the yogas is the presence of Ṣaṣṭheśa in Sutabhāva, Karmeśa in Ṣaṣṭabhāva and Bṛhaspati conjoins Rāhu. We have previously seen how the presence of Karmeśa in Randhra, and his dispositor in Sutabhāva gave rise to this curse. This yoga is a slight variation of that. In this yoga, the cause of the Śrāpa is seen from the presence of Karmeśa in Ṣaṣṭabhāva! And, the impact is seen from the Bhāva where Karmeśa’s dispositor is, i.e., the Sutabhāva. Furthermore, the Sutakāraka Bṛhaspati should conjoin Rāhu. In the previous śloka, Lagna was occupied by Vyāyeśa, and in this śloka Bṛhaspati afflicted by Rāhu. Therefore, the generic principle used here is that, the Karmeśa must be in Ṣaṣṭāṣṭama, and the Karmeśa’s dispositor is Sutabhāva, and another factor related to Sutabhāva/Lagna (5H/5L/Bṛhaspati/Lagna) is also afflicted by Rāhu/Śani. I think, a similar yoga is caused when the Dharmeśa is in Ṣaṣṭāṣṭama and his dispositor is in Sutabhāva, and another factor of Sutabhāva/Lagna is afflicted by Śani/Rāhu.

Redemption from Pitṛ Śrāpa

It is evident from the remedy that the cause of the Pitṛśrāpa is the abandonment of the last rites of the father. In the Hindu Śāstras, the last rites of the departed is attached great importance, as that helps the departed person to attain peace in the other world. If the native forgot to perform the last rites of the father in the last life, one is born with the Pitṛśrāpa yoga in this life. To overcome the Śrāpa, one must perform the Śrāddha in this life to his parents with full sincerity. And for the Śrāpa coming from the past life, he must perform the Śrāddhas to his forefathers, in Gayā, a divine place known for this. It is commonly known as performing Piṇḍadāna in Gayā. It is said that Lord Rāma came to Gayā to perform Piṇḍadāna for his father Maharaja Dashrath. The story of Gayā Asur, the demon who was granted the wish of being known as the origin of the most sacred place by Lord Viṣṇu is also known. There’s a Viṣṇu temple known as “Viṣṇupāda temple” which forms the major reason of Gayā being the most sacred place for Piṇḍadāna. In the Purāṇa, Lord Viṣṇu said that that the people who worship his footprint present in the temple and sacrifice the ash of the relative in Gayā releases his ancestor to attain Mokṣa.

BPHS 83.31–33. To get deliverance form the curse of the father the remedial measures are performance of Śrāddha at Gayā; to feed ten thousand, one thousand, or 100 Brāhmaṇa, as one can afford; Kanyādāna; giving a cow in charity. By observing these remedial measures, the person concerned becomes free from the curse and the family lineage is prolonged by the birth of sons, grandsons etc.

There are major categories of Ṛṇa (debts) that can be addressed here, by performance of the appropriate rituals in Gayā, (1) Pitṛṛṇa, (2) Devṛṇa, and (3) Ṛṣiṛṇa. There are certain procedures which are conducted to complete these Ṛṇa rituals.

For Pitṛṛṇa, one should perform the Antyeṣṭi Saṅskāra, Asthi Visarjana, Śrāddha, and Brāhmaṇa Bhoja. According to Maharṣi Parāśara, one should feed 10,000, 1,000 or even 100 Brāhmaṇas according to one’s capacity. For one should perform Vedic Karmakāṇḍa, Rudrābhiṣeka Pujā, and Yajña. For Ṛṣiṛṇa, one should perform charitable deeds (Sevāsatkara) and donations to the needy (Dāna). Ṛṣiṛṇa and Devṛṇa can be addressed in one’s regular lifestyle, but for Pitṛṛṇa one must set aside a separate time to perform the special activities that grants peace to the departed soul.

1. Antyeṣṭi Saṅskāra: This is Funeral Ceremony. Antyeṣṭi is a Sanskrit word where antya means “Last” and iṣṭi “fulfilment of desires”. It is the desire of everyone to attain peace and Mokṣa after death. Therefore, it refers to the funeral rites for the dead. It is mostly known as “Antima Saṅskāra”. Here the body of the dead is put to fire by following certain Vedic rituals.

2. Asthi Visarjana: This is the immersion of the funeral ashes in Holy Gaṅgā: The ash collected from the Antyeṣṭi ceremony is stored in a copper vessel. According to appropriate time and date, the ash is made to flow in the river Gaṅgā.

3. Śrāddha: This is the Feasting ceremony for the remembrance of the deceased person: The people who are known to the dead are invited for food offerings and to pray for peace, for the departed soul.

4. Brāhmaṇa Bhoja: This is the offerings of food to the Brāhmaṇas. The Brāhmaṇas, who are the caretakers of God are invited for Food and Dakṣiṇa offerings.

Appropriate day for performing Piṇḍadāna: The ritual of Piṇḍadāna is done throughout the year on the banks of Gayā, but there is a specific time which is the most auspicious, which is Pitṛpakṣa Amāvasyā. Pitṛpakṣa is a 16 Tithis period in Hindu calendar when Hindus pay homage to their ancestor (Pitṛs), especially through food offerings. Pitṛpakṣa is considered by Hindus to be inauspicious, given the death rite performed during the ceremony, known as Śrāddha or Tarpana. In southern and western India, it falls in the Kṛṣṇapakṣa of Bhādra Māsa. The Lunar month of Bhādra commences immediately after the Sūrya-Candra yuti in Siṅha Rāśi. The first Pakṣa is the Śuklapakṣa, in which, in the Caturthī Tithi, the Gaṇeśa Caturthī is celebrated. The Kṛṣṇapakṣa begins nearly 15 days after the commencement of the Bhādra Māsa. It begins on Kṛṣṇa Pratipada and ends with the Amāvasyā the ends the Bhādra Māsa. The Amāvasyā of Bhādra Māsa is known as Sarvapitṛ Amāvasyā, Pitṛ Amāvasyā, Peddala Amāvasyā, Mahālaya Amāvasyā or simply Mahālaya. With the end of Pitṛpakṣa, Devipakṣa begins. It is during the Pitṛpakṣa, people in large numbers gather here to perform these rites.

The rituals of the Śrāddha or Piṇḍadāna rite performed in Gayā that include, (1) Snāna and Saṅkalpa: One should take a bath in the holy Gaṅgā before performing Piṇḍadāna. (2) Piṇḍadāna: The worshiping of the departed souls and the ancestors. (3) Tarpana: In this act the closest relatives make a sacred offering to God so that the soul may enter Svarga. Tarpana is also referred as Arghya where an offering is made to all the 5 Devas and Navagrahas. Some perform Tarpana by using water and Sesame seeds during Pitṛpakṣa which is known as Tilatarpana.

Types of Piṇḍadāna: There are several kinds of rites which are supposed to be performed depending on the type of death.

1. Ekodṛṣṭi Gayā Śrāddha: This is performed in a day. For Ekodṛṣṭi Śrāddha one must cover only three important Vedis or special locations i.e. Falgu River, Viṣṇupada Temple, and the Akṣayavaṭa. If the death was abnormal then one must also visit Pretaśilā, Gayākupa, and Dharmāraṇya.

2. Bṛhat Gayā Śrāddha: As the name suggests this is a very elaborate process of lass rites. This requires the investment of more time and you will have to visit 48 Vedis. (1) Poonpooncharan Puja, (2) Falgu River, (3) Viṣṇupada, (4) Brahmākuṇḍa, (5) Pretaśilā, (6) Rāmaśilā, (7) Rāmakuṇḍa, (8) Kārtikapada, (9) Mat Gowapi, (10) Muṇḍapṛṣṭha, (11) Jihvālol, (12) Kagbali, (13) Gaṇeśapada, (14) Rāmagayā, (15) Dudhtarpana, (16) Uttaramānasa, (17) Amarasichen, (18) Sandhyānagnipada, (19) Sitākuṇḍa, (20) Baitarni, (21) Udichi, (22) Rudrapada, (23) Yāgñipada, (24) Soubhāgyadāna, (25) Akṣayavaṭa, (26) Kankhal, (27) Brahmāpada, (28) Dadhisthipada, (29) Gayāsira, (30) Gāyatrighāṭa, (31) Dakṣiṇamānas, (33) Kannapada, (34) Gayākupa, (35) Kopada, (36) Agastyapada, (37) Indrapada, (38) Kaśyapapada, (39) Gajakarana, (40) Dadhigagni, (41) Ahabaniagni, (42) Sūryapada, (43) Sarasvatī, (44) Gajadhara, (45) Dharmāraṇya, (46) Brahmasarovera, (47) Dhodpada, (48) Ādigayā.

The Agnipurāṇa, Mahāgarūṛapurāṇa and Vāyupurāṇa mentions about the 27 padas or sacred places, which are highly relevant for the liberation of the ancestors. Many of them have disappeared because of Time. They are, Kedārapada, Kaṃkeśapada, Rāmapada, Brahmapada, Rūdrapada, Kaṇvapada, Agastyapada, Mātaṃgapada, Gaṇapada, Kārtikapada, Iṃdrapada, Candrapada, Sūryapada, Gārhastyāgnipada, Gṛddhayapada, Dakṣiṇāgnipada, Matsyapada, Kroṃcapada, Gayapada, Arūṇādityapada, Karūṇādityapada and Amodhapada.

Om Tat Sat

THE CURSES FROM THE FATHER/ANCESTORS was originally published in Thoughts on Jyotish on Medium, where people are continuing the conversation by highlighting and responding to this story.

Sarpaśrāpa Sutakṣaya Yoga

A son is denied to a person due to curse of serpents, when there is affliction of Rāhu on the 5th house/ 5th lord/ Kāraka Bṛhaspati. Rāhu is the Kāraka of the serpents, and in Kuṇḍalinī, he lies dormant in the Mūlādhāra, denoted by Vṛścika Rāśi. Vṛścika Rāśi is owned by Maṅgala and Ketu, and Ketu denotes the tail of the spine, a vertebra, that is called coccyx, or the tail bone. The serpentine power, or Kuṇḍalinī rises from the base of the Spine to the head, which is a thousand petalled lotus called the Sahasrāra, like a thousand hooded snake. Maṅgala is the lord of Vṛścika Rāśi and is involved in the Sarpaśrāpa. We notice that when Rāhu is afflicting the 5th house or lord, by yutidṛṣṭi, he is subjected to Yutidṛṣṭi of Maṅgala, the Śrāpa is indicated. Rāhu also gets influenced by Maṅgala, when he is in Maṅgala’s Rāśi, Meṣa or Vṛścika.

BPHS 83.9–16. There is absence of a male issue, due to the curse of a serpent, if at birth (1) Rāhu is in the Sutabhāva, aspected by Maṅgala, (2) Rāhu conjoins Suteśa and Candra is in Sutabhāva, having Śani’s dṛṣṭi, (3) Rāhu conjoins Sutakāraka Bṛhaspati, Suteśa is powerless and Lagneśa is with Maṅgala, (4) Maṅgala conjoins Sutakāraka Bṛhaspati, Rāhu is in Lagna, and Suteśa is in a Trikasthāna (6, 8, 12), (5) Suteśa Budha in Maṅgala’s Navāñśa, conjoins with Maṅgala, and Rāhu and Gulika occupy the Lagna, (6) Sutabhāva in Meṣa or Vṛścika and Suteśa conjoins Rāhu or Budha, (7) Sutabhāva is occupied by Sūrya, Śani, Maṅgala, Rāhu, Budha and Bṛhaspati and Suteśa and Lagneśa are powerless, (8) Rāhu conjoins Lagneśa or Sutakāraka Bṛhaspati, and Suteśa conjoins Maṅgala. पुत्रस्थानगते राहौ कुजेन च निरीक्षिते। कुजक्षेत्रगते वाऽपि सर्पशापात्‌ सुतक्षयः॥ ९॥ पुत्रशे राहुसंयुक्ते पुत्रस्थे भानुनन्दने। चन्द्रेण संयुते दृष्टे सर्पशापात्‌ सुतक्षयः॥ १०॥ कारके राहुसंयुक्ते पुत्रेशे बलवर्जिते। लग्नेशे कुजसंयुक्ते सर्पशापात्‌ सुतक्षयः॥ ११॥ कारके भौमसंयुक्ते लग्ने च राहुसंयुते। पुत्रस्थानाधिपे दुःस्थे सर्पशापात्‌ सुतक्षयः॥ १२॥ भौमांशे भौमसंयुक्ते पुत्रेशे सोमनन्दने। राहुमान्दियुते लग्ने सर्पशापात्‌ सुतक्षयः॥ १३॥ पुत्रभावे कुजक्षेत्रे पुत्रेशे राहुसंयुते। सौम्यदृष्टे युते वाऽपि सर्पशापात्‌ सुतक्षयः॥ १४॥ पुत्रस्था भानुमन्दाराः स्वभानुः शशिजोऽङ्गिराः। निर्बलौ पुत्रलग्नेशौ सर्पशापात्‌ सुतक्षयः॥ १५॥ लग्नेशे राहुसंयुक्ते पुत्रेशे भोमसंयुते। कारके राहुयुक्ते वा सर्पशापात्‌ सुतक्षयः॥ १६॥

The first yoga is Rāhu in the Sutabhāva subjected to Maṅgala’s dṛṣṭi indicate the Sarpaśrāpa. The same can be said when Maṅgala is in the 5th house in a Rāśi of Maṅgala. When Rāhu is not in the Sutabhāva, but it conjoins the Suteśa, the yoga manifests, provided Candra is in the Sutabhāva, subjected to Śani dṛṣṭi. Why must Candra be bad in the Sutabhāva? Candra is not bad, but there is affliction to Candra, the Kāraka of motherhood, by Śani, the Kāraka for disease, and the debilitator of Putrakāraka Bṛhaspati. In this yoga, both Sutabhāva, Suteśa and Candra, the 3 factors are under affliction. What happens to Maṅgala? Should he not be involved here? Since, 3 factors are already covered by afflictions, Maṅgala’s involvement becomes optional, but Rāhu while conjunct with the Suteśa, if he is also aspected by Maṅgala or disposited in Maṅgala’s Rāśi, the situation becomes worse. If the affliction is so intense, what remedies can help? Maṅgala’s role her is also that of anger, as it indicates that the Sarpas were angry when cursing the person. This happens, when the person knowingly or unknowingly breaks the eggs of the serpents, or their young were killed. After exhausting the Sutabhāva, and the Suteśa, now, in the next yoga, Rāhu is involved with the 3rd factor, Putrakāraka Bṛhaspati.

When Rāhu conjoins Bṛhaspati, the Lagneśa is with Maṅgala, and the Suteśa is weak denote that the native shall not have a son. Now, why must Lagneśa’s yuti with Maṅgala shall aggravate the curse, and not remedy it? Isn’t Maṅgala the friend of Bṛhaspati, the Putrakāraka? Isn’t Maṅgala the Naisargika owner of the Lagna? If so, why Maṅgala’s association with the Lagneśa manifests the curse? The reasoning is simple, when there is a weakness in a Kuṇḍalī, the weakness manifests in several ways, and one of the Kāraka is though the Bhāva governed by the Graha subjected to the weakness. In the manner of progression of one’s lineage, we have previously discussed the role of the Lagna and the Trikoṇa. Bṛhaspati is the Kāraka for the two Trikoṇas, 5th and 9th and attains Dikbala in the Lagna. Now, in the matters of strength, Maṅgala and Bṛhaspati are at the opposite ends, even though they are Mitras. What is the opposing thing there? Where Maṅgala attains Ucca, Bṛhaspati attains Nīca and vice versa. Normally, Maṅgala helps in overcoming troubles, but when Bṛhaspati is afflicted by Gurucaṇḍāla yoga, Maṅgala’s conjunction with the Lagneśa does not help, but makes it worse, mainly in Bṛhaspati’s area, which is progression of the family lineage. In this yogas, Suteśa must be weak, being in a Śatru/Nīca Rāśi/Añśa, and subjected to another affliction such as that of Śani (since, Maṅgala and Rāhu are involved otherwise). Now, what happens when the yoga is reversed, i.e., instead of Rāhu conjoining Bṛhaspati and Maṅgala Lagneśa, Rāhu conjoins the Lagneśa or present in the Lagna, and Maṅgala conjoins Bṛhaspati. A similar yoga is formed, i.e., Maṅgala is incapable of helping Bṛhaspati which occurs due to the beautiful Gurumaṅgala yoga. In this case, the Suteśa must also be weak, i.e., being in a Trikasthāna, the Bhāvas governed by Śani.

When Rāhu is in the Lagna, and the Lagna is further afflicted by presence of Guḻika, the terrible son of Śani, things take an even worser turn. Furthermore, if the Suteśa is in Maṅgala’s Navāñśa which is also a Śatru Navāñśa, what else can be said. Who is Maṅgala’s dire Śatru? Isn’t it Budha? Therefore, when the Sutabhāva is owned by Budha, his present in either Maṅgala’s Rāśi/Navāñśa or conjoining Maṅgala is a disaster, provided the Lagna is afflicted by Rāhu or even more, Rāhu/Guḻika. If in addition, Śani aspects or conjoins the 5th Bhāva, then what remedy would work? Let us switch the role of the Suteśa, the 5th lord! Instead of Budha ruling it, if Maṅgala owns this Bhāva, and conjoins with Rāhu, the first yoga of Rāhu afflicting the 5th having yutidṛṣṭi of Maṅgala is activated. Therefore, Maṅgala as Suteśa, his conjunction with Rāhu does activate the Sarpaśrāpa. Instead, if Suteśa Maṅgala is with Budha, will that be detrimental as well? Yes, according to Maharṣi Parāśara. But, what happens when Suteśa Maṅgala is with Budha, and Rāhu is in the Sutabhāva? God bless then! What remedies will work then? Even more, if Lagna/Lagneśa is having yutidṛṣṭi of Śani, then it is a total disaster.

When Bṛhaspati, Lagneśa and Suteśa are powerless, it opens the stage for a disaster. If added to that any one or more the Grahas Sūrya, Śani, Maṅgala, Rāhu or Budha is in the Sutabhāva, the disaster is total, and there is no chance of having a Putra-Santāna. When it comes to the Grahas occupying the Sutabhāva, even Bṛhaspati’s presence is frowned upon. Because, even though Bṛhaspati is the Putrakāraka, his presence in the Putrābhāva gives rise to Kārako Bhāva Nāśāya. Bṛhaspati Ucca in the 5th also does not help, and children are certainly denied in such a case. Budha’s presence is also not welcome, because, Budha denotes childhood or infancy, and thus he does not promote copulation and childbirth. Sexual union is essential for childbirth, and Budha debilitates Śukra and is a direly inimical to Maṅgala, the Grahas involved in the sexual union. What can be expect from Budha here! Maharṣi Parāśara ends the ślokas of Sarpaśrāpa with a Yoga, which is already dealt in a different form before, which is Rāhu conjoins either the Lagneśa or Bṛhaspati, and the Suteśa conjoins Maṅgala, or is in Maṅgala’s Rāśi/Añśa. Thus ends the Sarpaśrāpa Sutakṣaya Yoga!

Om Tat Sat

THE CURSES FROM THE SERPENTS was originally published in Thoughts on Jyotish on Medium, where people are continuing the conversation by highlighting and responding to this story.

The role of Suṣumnā Nāḍī in Svarodaya Shastra

The Suṣumnā is the middle Nāḍī and is equated with the divine river Sarasvati, whereas Iḍā is Gaṅgā and Piṅgala is Yamuna. The meeting place of these three rivers is a Prayāga, which is a place of pilgrimage, a very divine place. Like the Sarasvati river, the Suṣumnā Nāḍī is mostly inauspicious in mundane people, but is active among the Sādhakas. This is because, this Nāḍī is unfavourable for all the mundane activities, but highly enlightening for Sādhanā. The Suṣumnā is active when the Prāṇa is unsteady and alternate abruptly between the left and right nostril. Agni is the overlord of this Svara, and he burns everything to destruction like Kāla or like poison kills everything mundane. However, it is the same Agni, the burns one’s desires and gives freedom from the mental bondages.

Śiva Svarodaya 124. When the Svara flows at one moment in the left nostril and the next moment in the right nostril, it should be known as Suṣumnā Nāḍī and it makes everything infructuous. अथ सुषुम्ना क्षणं वामे क्षणं दक्षे यदा वहति मारुतः। सुषुम्ना सा च विज्ञेया सर्वकार्यहरा स्मृता॥१२४॥

Śiva Svarodaya 125. The fire element residing in the Suṣumnā Nāḍī burns like the fire of destruction and one should know this fire to be a poison and destroyer of all actions. तस्यां नाड्यां स्थितो वह्निचलते कालरूपकः। विषवत्तं विजानीयात्सर्वकार्यविनाशनम्॥१२५॥

The Svaras are expected to flow their respective order for them to be fruitful, however, if they flow in an incorrect sequence, i.e., Iḍā flows in Piṅgala and Piṅgala in Iḍā, such time becomes inauspicious for any actions. Activities undertaken during such time is unfruitful. Likewise, when the Svaras abruptly change their sequence, left to right, and right to left, such a Svara is considered irregular, and should be avoided for mundane activities. When both the Svaras flow together, we know that Suṣumnā is active, and it must be avoided for auspicious rites, as such as Svara is like poison. Therefore, we must be aware of 3 conditions: (1) Svara in incorrect order, (2) Svaras switching nostrils abruptly, and (3) Svaras are flowing through both the nostrils. All such conditions should be avoided for auspicious rites.

Śiva Svarodaya 126. When transgressing their orders both the Nāḍīs flow in a person in an abrupt order, it is inauspicious for him. There is no doubt about it. दयाऽनुक्रममुल्लङ्घ्य यस्य नाडीद्वयं वहेत्। तदा तस्य विजानियादशुभं नात्र संशयः॥१२६॥

Śiva Svarodaya 127. When at one moment, the Svara flows in the right, and the other moment in the left, it is considered uneven. The effect is the reverse of what is desired, and so it ought to be known, O Fair One! क्षणं वामे क्षणं दक्षे विषमं भावमादिशेत्। विपरीतं फलं ज्ञेयं ज्ञातव्यं च वरानने॥१२७॥

Śiva Svarodaya 128. According to the wise, when both the Svaras flow together, it is like poison. All actions good or bad should be avoided because whatever work is done gives no result. उभयोरेव संचारं विषवत्तं विदुबंधाः। न कुर्यात्क्रूर सौम्यानितत्सर्वं विफलं भवेत्॥१२८॥

When Suṣumnā Svara is activity, one “must” shun one’s material desires to achieve victory or success in mundane pursuits, and wholly focus one’s mind on the almighty god, Īśvara. The matters discussed during such Svara ultimately leads to failure, therefore, there is no point, discussing such things in Suṣumnā, and one must concentrate’s one mind on lord Īśvara. One must focus solely on yogic practices concentrating mind on the Īśvara. No effort towards victory, benefit, or comfort should be made in this condition. When the Suṣumnā flows during the time when Piṅgala is supposed to flow, both curses and boons become ineffective. Therefore, blessings given at a time when the Suṣumnā is active during the reign of Piṅgala is of no use. Likewise, the curses meted out during such a time becomes impotent. Likewise, when the Svaras switch from Iḍā to Piṅgala or the other way, or the Bhūtas change from one Bhūta to the other, such time is infructuous for anything good.

Śiva Svarodaya 129. There is no alternative but to pray to God if a Praśna is put on life or death, profit or loss, victory or defeat, or if one must face an odd or adverse situation during the flow of Suṣumnā. जीविते मरणे प्रश्ने लाभालाभे जयाजये। विषये विपरीते च संस्मरेज्जगदीश्वरम्॥१२९॥

Śiva Svarodaya 130. On such an occasion one must focus solely on yogic practices concentrating mind on the Īśvara. No effort towards victory, benefit, or comfort should be made in this condition. ईश्वरे चिन्तिते कार्य योगाभ्यासादि कर्म च। अन्यत्तत्र न कर्तव्यं जयलाभसुखैषिभिः॥१३०॥

Śiva Svarodaya 131. When the Suṣumnā flows during the reign of Surya Nāḍī, both a curse and a boon become ineffective. सूर्येण वहमानायां सुषुम्नायां मुहुर्मुहुः। शापंदद्याद्वरं दद्यात्सर्वथैव तदन्यथा॥१३१॥

Śiva Svarodaya 132. During the changeover of Svara or when the Bhūtas combine, no auspicious work should be done. Even one should abstain from righteous acts like charity etc. नाडीसंक्रमणे काले तत्त्वसंगमनेऽपि च। शुभं किंचिन्न कर्त्तव्यं पुण्यदानादि किंचन १३२॥

Śiva Svarodaya 133. When the irregular Svara rises, one should not even think of a work. Travelling during this state undoubtedly cause adverse effects or suffering and even death — there is no doubt about it. विषमस्योदयो यत्र मनसाऽपि न चिन्तयेत्। यात्रा हानिकरी तस्य मृत्युः क्लेशो न संशयः॥१३३॥

The Candra Svara corresponds to left, front and above. On the other hand, the Sūrya Svara corresponds to the right, back and below. Normally, when a Praśna is put, if the Praśnakartā puts the Praśna from the side in which the Svara is flowing (in the Daivajña), success to such a Praśna is indicated. The side that corresponds to the flow of Svara is called Purṇa Svara (endowed with Svara), and the side that corresponds to no-flow of Svara is called Śūnya Svara (devoid of Svara). Further to left and right, which are normally related to Candra and Sūrya respectively, four more directions are stated here, viz., front and back, and above and below. The front/above direction corresponds to Candra/Iḍā/Left. Whereas, the back/below direction corresponds to Sūrya/Piṅgala/Right. Therefore, when the Candra Svara is flowing, the Praśnakartā orienting himself to the Left/Front/Above indicate success in Saumya/Sthira activities. Whereas, when the Sūrya Svara is flowing, the Praśnakartā orienting himself to the Right/Back/Below indicate success in Krūra/Cara activities. This is considered as orienting towards to the Purṇa Svara. If the Praśnakartā orients himself towards the Śūnya Svara, only failures can be declared. It is however, advisable to that one should keep one’s opponent or adversary on the side of the Śūnya Svara in a fight, so that one achieves victory.

Śiva Svarodaya 134. If the Svara flows from front, left or upper sides in the Candra Svara and from right, bottom or back sides in the Sūrya Svara, then these should be considered as flowing full strength, otherwise they are empty. This knowledge of discrimination between full and empty Svara should always be possessed by the spiritual teachers. पुरो वामोर्ध्वतश्चन्द्रोदक्षाधः पृष्ठतो रविः। पूर्णारिक्तविवेकोऽयं ज्ञातव्यो देशिकैःसदा॥१३४॥

Śiva Svarodaya 135. The Messenger who is above, in front, or on the left, is in the way of Candra, and he who is below, in back or on the right, is in the way of Sūrya. ऊर्ध्ववामाग्रतो दूतो ज्ञेयो वामपथे स्थितः। पृष्ठे दक्षे तथाऽधस्तात्सूर्यवाहागतः शुभः॥१३५॥

We have known that the best thing to do during the flow of Suṣumnā is Īśvara Ārādhanā. When during the reign of this Svara, one, remaining without food and fully engrossed, obtains absorption in the subtle Brahman, then such a Suṣumnā is called Sandhyā. Sandhyā indicate a junctional point, and normally corresponds to Sūryodaya and Sūryāsta, and is highly auspicious for Sādhanā. Sandhyā is not sandhi i.e., the meeting of day and night, as that is merely an external process. The true sandhi is when the Svaras switch gear, and manifests Suṣumnā. So, an Yogī who focuses inward, and worships Īśvara when the Iḍā and Piṅgala switch their Svaras, attains success in his Sādhanā. The Sādhanā during the Suṣumnā or the Inner Sandhyā gives one the True knowledge of the universe, the Veda. According to Śiva Svarodaya, Vedas are not mere books that is to be studied or attained through intellectual pursuits, but they represent the knowledge that needs to be attained through Sādhanā and inner reflections. And, the best time for such spiritual practices is the reign of the Suṣumnā Svara, the greatest among all!

Śiva Svarodaya 136. If during the flow of a beginningless irregular Suṣumnā, one, remaining without food and fully engrossed, obtains absorption in the subtle Brahman, then such a Suṣumnā is called sandhyā by the knowers. अनादिर्विषमः संधिनिराहारो निराकुलः। परे सूक्ष्मे विलीयेत सा सन्ध्या सद्भिरुच्यते॥१३६॥

Śiva Svarodaya 137. Mere intellectual knowledge is not considered as Veda and in fact the Vedas are not mere knowing. Veda is said to be that from which one obtains the knowledge of the supreme spirit. न वेदं वेद इत्याहुर्वेदो वेदो न विद्यते। परात्मा वेद्यते येन स वेदो वेद उच्यते॥१३७॥

Śiva Svarodaya 138. Sandhyā is not sandhi; this is the external process only. The true sandhi is when the irregular Prāṇas flow in Suṣumnā. That is the true sandhi. न संध्यां सन्धिरित्याहुः संध्या संधिनिगद्यते। विषमः संधिगःप्राणः स संधिः संधिरुच्यते॥१३८॥

Om Tat Sat

The role of Piṅgala Nāḍī in Svara Shastra

The Piṅgala Nāḍī is favourable for Krūrakarma, i.e., the work that requires force, fierceness, courage and heroism. The Ṣaṭkarma such as Maraṇa, Mohana, Stambhana, Vidveśana, Uccāṭana and Vaṣīkaraṇa are successful in this Nāḍī. One fulfils one’s passion in his Nāḍī, as that is short and quick. Therefore, sexual adventure with either own wife, or a prostitute is recommended in this Nāḍī. However, visitation to relatives, Guru etc., that has lasting importance is recommended in Iḍā Nāḍī. This Nāḍī is also favourable when a high alertness of the mind, and a willingness of put high effort is needed, such as beginning of studying a new Śāstra, or even preparing for examinations. Fights and Legal battles in this Nāḍī are highly recommended, as this requires significantly high mental alertness level. Effort intensive activities such as making bricks, breaking sones, cutting wood is favourable in this Nāḍī. Stated below are several other activities that are favourable in this Nāḍī. This Nāḍī manifests the violence without us. Therefore, when one has violent thought, such as to kill someone, butcher animals, or other criminal thoughts such as having forced sex, injuring someone, stealing etc., one should immediately try to switch the Svara to Iḍā. Having Piṅgala Svara flowing for and entire day without switching to Iḍā can have a disastrous effect!

Śiva Svarodaya 114–116. Piṅgala is favourable for study or teaching of cruel and destructive sciences (कठिनक्रूर विद्यानां पठने पाठने), company of a woman or a prostitute (स्त्रीसंगवेश्यागमने) and boarding a big ship (महानौकाधिरोहणे), corrupt or disruptive works (भ्रष्टकार्ये), drinking wine (सुरापाने), sādhanā of a Vīramantra (वीरमंत्राद्युपासने।), in a state of restlessness (विह्वल), in the destruction of the country (विद्धंसदेशादौ) and poisoning the enemies (विषदानेचवैरिणाम्), practice of Śāstras (शास्त्राभ्यासे), journey (गमने), hunting (मृगया), selling of cattle (पशुविक्रये), making bricks, breaking sones, cutting wood, and polishing gemstones (इष्टिका काष्ठ पाषाण रत्न घर्षण दारणे). अथ पिङ्गला कठिनक्रूर विद्यानां पठने पाठने तथा। स्त्रीसंगवेश्यागमने महानौकाधिरोहणे॥११४॥ भ्रष्टकार्ये सुरापाने वीरमंत्राद्युपासने। विह्वलोद्धंसदेशादौ विषदाने च वैरिणाम्॥११५॥ शास्त्राभ्यासे च गमने मृगया पशु विक्रये। इष्टिका काष्ठ पाषाण रत्न घर्षण दारणे॥२१६॥

Śiva Svarodaya 117–121. Piṅgala Nāḍī is also favourable for: Practice of speed (गत्यभ्यासे), practicing Yantra, Tantra (यंत्रतंत्रे), scaling a fort or a mountain (दुर्गपर्वतरोहणे), gambling (द्यूते), theft (चौर्ये), taming an elephant or a horse, driving a chariot (गजाश्वादिरथसाधनवाहने), Ṣaṭkarma such as Marana, and Uccāṭana (मारणोच्चाटे षट्कर्मादिकसाधने), or overcoming Yakṣinīs, Vetālas, poison and evil spirits (यक्षिणी यक्ष वेताल विष भूतादि निग्रहे); riding an ass, camel, buffalo, elephant or horse (खरोष्ट्र महिषादीनां गजाश्वा रोहणे), crossing a torrential river or a seas (नदीजलौघतरणे), practice of medicine (भेषजे) and writing a manuscript (लिपिलेखने); in Maraṇa, Mohana, Stambhana, Vidveśana, Uccāṭana and Vaṣīkaraṇa (मारणे मोहने स्तंभे विद्वेषोच्चाटने वशे), inspiring others to do something (प्रेरणे), cultivation (कर्षणे), getting enraged and disturbed (क्षोभे), making charitable donations (दाने), buying and selling (क्रयविक्रये); invocation of a ghostly spirit (प्रेताकर्षण), hostility, eradicating or punishing an enemy (विद्वेष शत्रु निग्रहणे), wielding a sword (खड्गहस्ते) while attacking an enemy in a battle (बैरियुद्धे), indulging in carnal pleasures (भोगे), visiting a king (राजदर्शने), taking food (भोज्ये), bathing (स्नाने), mercantile negotiations (व्यवहारे) and works of illumination, or resplendent work (दीप्तकार्ये). गत्यभ्यासे यंत्रतंत्रे दुर्गपर्वतरोहणे। द्यूते चौर्ये गजाश्वादिरथसाधनवाहने॥११७॥ व्यायामे मारणोच्चाटे षट्कर्मादिकसाधने। यक्षिणीयक्षवेतालविषभूतादि निग्रहे॥११८॥ खरोष्ट्रमहिषादीनां गजाश्वारोहणे तथा। नदीजलौघतरणे भेषजे लिपिलेखने॥११९॥ मारणे मोहने स्तंभे विद्वेषोच्चाटने वशे। प्रेरणे कर्षणे क्षोभे दाने च क्रयविक्रये॥१२०॥ प्रेताकर्षण विद्वेषशत्रुनिग्रहणेऽपि च। खड्गहस्ते बैरियुद्धे भोगे वा राजदर्शने। भोज्ये स्नाने व्यवहारे दीप्तकार्ये रविशुभः॥१२१॥

The thought of having sex comes from the Piṅgala Nāḍī as that is masculine in nature, like Maṅgala/Sūrya. Whereas the thought of having company of wife, family and friends come from Iḍā, as that is feminine in nature, and like Śukra/Candra. Maṅgala denotes passion, and Śukra harmony. Sūrya Nāḍī does not only ignite the sexual fire within us, it also ignites the digestive fire. Therefore, having food during the flow of Sūrya Nāḍī is favourable. At night, when we sleep, activating the Sūrya Svara helps in digesting the food that we had in the dinner, and invigorates the body. However, one who is suffering from insomnia or mild sleep, should activate the Iḍā Nāḍī, as that helps in cooling down, and overcoming heat (Pitta), that causes these maladies. The Iḍā can be activated by sleeping on the side, so that the right hand touches the bed, and the left hand is towards the sky. In general Sūrya Svara is favourable for activities that requires strong desire and passion, to overcome obstacles, and to attain victory over adversities.

Śiva Svarodaya 122. Wise men say gratifying one’s senses (भुक्तमार्गे), activating the appetite and increasing digestive fire (च मन्दाग्नौ), seducing a woman (स्त्रीणां वश्यादिकर्मणि) and sleeping (शयनं) should always be done best under Piṅgala Nāḍī. भुक्तमार्गे च मन्दाग्नौ स्त्रीणां वश्यादिकर्मणि। शयनंसूर्यवाहेन कर्तव्यं सर्वदा बुधैः॥१२२॥

Śiva Svarodaya 123. Every kind of cruel work (क्रूराणि सर्वकर्माणि), or working requiring movement, or are temporary or transient (चराणि विविधानि) are successful under Sūrya Nāḍī. There is no doubt about it. क्रूराणि सर्वकर्माणि चराणि विविधानि च। तानिसिध्यन्ति सूर्येणनात्र कार्याविचारणा॥१२३॥

Om Tat Sat

The Role of Ida Nadi in Svara Shastra

Iḍā Nāḍī is Saumya as it is governed by Candra. Therefore, when the Candra Svara/ Left Nostril/ Iḍā Nāḍī is active, one should undertake work that is of lasting nature, and the benefit of that work is experienced over a long period. Generally, kinds of auspicious rites (Śubhakarma) is favourable in Iḍā Nāḍī, whereas the Krūrakarma such as the Maraṇa, Uccāṭana etc., is successful in the Piṅgala Nāḍī. In this Nāḍī one should undertake charitable, and benevolent activities such as construction of pond etc., for public welfare, building an Āśrama, temple etc., that is for establishing devotees and God etc. All these activities have long lasting importance, and thus must be carried out in Candra Nāḍī. Sūrya Nāḍī on the other hand is favourable for things which must be done in short spurts, such as war, fighting and duel. The following ślokas mention about several other activities of this sort.

Śiva Svarodaya 103–105. The Iḍā Nāḍī is favourable for: Stationary work (स्थिरकर्म), collection of ornaments (अलङ्कार) and other necessities of the house, going to a distant place (दूरध्वगमने), construction of a hermitage (आश्रमे), temple (धर्मप्रासादे), pond (वापी), well (कूप) and tank (तडाग), consecration of the idol of a Deity (प्रतिष्ठा स्तंभदेवयोः), travel and charity (यात्रादाने), marriage (विवाहे) and for the purchase of clothing and ornaments (वस्त्रालंकारभूषणे); performance of rituals for pacification (शांतिके) or attainment of worldly prosperity (पौष्टिके), preparations of divine medicines or chemicals (दिव्यौषधिरसायने।), interview with one’s master or a friend (स्वस्वामिदर्शने), trade and business (वाणिज्ये) and collection of food grains (कणसंग्रहे), entry into a newly constructed house (गृहप्रवेशे), service (सेवायां), agriculture (कृषौ), sowing seeds (बीजवापने।), auspicious works (शुभकर्मणि), efforts for peace negotiations (संधौ) and in going out (निर्गमे). अथ इडा स्थिरकर्मण्यलंकारे दूरध्वगमने तथा। आश्रमे धर्मप्रासादे वस्तूनां संग्रहेऽपिच॥१०२॥ वापीकूपतडागादेः प्रतिष्ठा स्तंभदेवयोः। यात्रादाने विवाहे च वस्त्रालंकारभूषणे॥१०३॥ शांतिके पौष्टिके चैव दिव्यौषधिरसायने। स्वस्वामिदर्शने मित्रे वाणिज्ये कणसंग्रहे॥१०४॥ गृहप्रवेशे सेवायां कृषौ च बीजवापने। शुभकर्मणि संधौ च निर्गमे शुभः शशी॥१०५॥

Śiva Svarodaya 106–109. Iḍā is also favourable for: Beginning of Study (विद्यारभ्यादिकार्येषु), meeting with relatives (बान्धवानां च दर्शने), in birth and emancipation (जन्ममोक्षे), religious activities such as visiting a temple etc. (च धर्मे) and initiation into a religious order (च दीक्षायां), mantra sādhanā (मन्त्रसाधने), practice of Jyotiṣa Śāstra (काल विज्ञानसूत्रे), bringing cattle to the house (चतुष्पादगृहागमे।), in the treatment of serious diseases (कालव्याधि चिकित्सायां) and at the time of addressing one’s master (स्वामिसंबोधने); riding a horse or mounting an elephant (गजाश्वारोहणे), taking a new bow (धन्विगजाश्वानां), tying an elephant or a horse (च बंधने।), performance of charitable acts (परोपकरणे) and establishment of a treasure (निधीनां स्थापने); in singing, playing on a musical instrument, dancing (गीत वाद्यादि नृत्यादौ), study of the science of dancing (नुत्यशास्त्रविचारणे।), entry into a village or town (पुरग्रामनिवेशे), wearing the sandal-paste mark on the forehead, and the purchase of land or in coronation (तिलकक्षेत्रधारणे). विद्यारभ्यादिकार्येषु बान्धवानां च दर्शने। जन्ममोक्षे च धर्मे च दीक्षायां मन्त्रसाधने ॥१०६॥ काल विज्ञानसूत्रे तु चतुष्पादगृहागमे। कालव्याधिचिकित्सायां स्वामिसंबोधने तथा ॥१०७॥ गजाश्वारोहणे धन्विगजाश्वानां च बंधने। परोपकरणे चैव निधीनां स्थापने तथा॥१०८॥ गीतवाद्यादिनृत्यादौ नुत्यशास्त्रविचारणे। पुरग्रामनिवेशे च तिलकक्षेत्रधारणे ॥१०९॥

Śiva Svarodaya 110. Idā is also favourable when one is thinking about a sick relative (स्वजनस्वामिसम्बन्धे), or is brooding over his illness (आर्तिशोकविषादेषु), fever (ज्वरित), or state of senselessness (मूर्छितेऽपि), and at the time of storage of food-grains or fuel wood (अन्नादेर्दारुसंग्रह). आर्तिशोकविषादेषु ज्वरितमूर्छितेऽपि वा। स्वजनस्वामिसम्बन्धे अन्नादेर्दारुसंग्रह ॥११०॥

Śiva Svarodaya 111. O lady with a beautiful face (वरानने)! Iḍā Nāḍī is also favourable at the time of putting on dental ornaments by ladies (स्त्रीणां दन्तादिभूषायां), coming of rains (वृष्टेरागमने), worship of the preceptor (गुरुपूजा), removal or purge of poisonous materials (विषादीनां चालने). स्त्रीणां दन्तादिभूषायां वृष्टेरागमने तथा। गुरुपूजाविषादीनां चालने च वरानने ॥१११॥

Although Iḍā is favourable for several Karmas as explained before, we must also vie for the Jala and Pṛthvī Tattva at the time of performance of the Karma. This is because, Jala and Pṛthvī are governed by Saumya Grahas, Śukra/Candra and Budha respectively. On the other hand, the Vāyu and Agni, that are governed by the Krūragrahas, Śani, Maṅgala/Sūrya should be shunned for the performance of the Śubhakarma, else they result in failures. It is only after judgement of both the Svara and the Bhūta, one should perform an activity. Now, Ākāśa Tattva is governed by Bṛhaspati, then why should it be shunned? It is because Ākāśa is favourable only for meditation and sādhanā, and for mundane activities, it causes failures.

Śiva Svarodaya 112. Although Iḍā has been declared as favourable for Yogic practices, yet when the Vāyu, Agni and Ākāśa Bhūtas are predominant, such practices should be avoided. इडायां सिद्धिदं प्रोक्तं योगाभ्यासादि कर्म च। तत्रापि वर्जयेद्वायुं तेज आकाशमेव च ॥११२॥

Śiva Svarodaya 113. All works whether at day or at night are successful under the flow of Iḍā. In fact, the flow of Candra Svara is favourable for all kinds of Śubhakarma. सर्वकार्याणि सिद्धयन्ति दिवारात्रिगतान्यपि। सर्वेषु शुभकार्येषु चन्द्रचारः प्रशस्ते॥११३॥

Om Tat Sat

The question is in everyone’s mind, why did this highly infectious disease hit us in such an overwhelming proportion. It has been months, my wife had been pushing me to write my opinion about it, and the adjoining predictions. Everyone is thinking, how long this is going to last! I have desisted to write about it for long, since, I could foresee that the proportion is going to be overwhelming.

It was during a workshop on Gocara in Delhi, on 2nd/3rd February 2019, I presented two Shlokas from the classics that pointed to a severe situation such as this.

Deva Keralam (3) p59.v2787. When Gocara Ketu conjuncts Śani, kings wage terrible wars, thieves and army men set things on fire, and destruction of human lives take place.

Deva Keralam (2) p47.v471. When Bṛhaspati is in accelerated motion (combustion) and at the same time Śani is in retrogression, the whole world wails aloud in grief, particularly in the southern region.

While the first Shloka applies to our situation, the 2nd Shloka do not. The 2nd Shloka however applies with some modification, which I shall explain.

These are the Gocara of the Grahas from near the mid of 2018. Shani has been in Dhanu Rasi for quite some time now, But Ketu entered Dhanu on 6th March 2019. This set up the stage for crisis as foretold by the Shloka, since, the conjunction of Ketu and Shani in the same Rasi took place. But not yet, as they needed to come closer for this event to manifest! Ketu entered Dhanu Rasi in Dhanu Navamsa, and at that time Shani was Vakri and in Vrschika Navamsa.

Ketu moves into Vrschika Navamsa on 9th May and met Shani there. This was in Purvashadha 4 Pada. The conjunction was short lived, because In 2 months time, Shani changed his Nakshatra Pada and moved to Pada 3 on 6th July. Ketu followed on, and met Shani in Purvashadha 3 on 10th July. It was on 1st September, Shani moved to the 2nd Pada of Purvashadha and eventually caught up by Ketu on 11th September.

Eventually, Shani became Margi in this 2nd Pada of Purvashadha on 18th September 2019, while it continued to conjoin with Ketu. This was the time, Shani said enough to the conjunction, and started planning to part his ways. It was on 4th October, Shani moved to the 3rd pada of the Nakshatra. The period of the last conjunction between Shani and Ketu lasted from 11th September to 4th October, a very short period.

It was on Dec 31, 2019, Chinese Health officials inform the WHO about a cluster of 41 patients with a mysterious pneumonia. Most are connected to Huanan Seafood Wholesale Market, according to https://www.businessinsider.sg/coronavirus-pandemic-timeline-history-major-events-2020-3?r=US&IR=T.

It is however unclear how reliable is this first information report by the Chinese authorities. If we agree on the explosive potencies of the Ketu-Shani conjunction, the situation should have been simmering from 11th September to 4th October. If say the first impact started on 4th October, it takes 14 days for the Virus to complete its incubation cycle, and become symptomatic. If so, the first case should have appeared somewhere near 18th of October. It is likely that from 18th of Oct to 31st Dec, a period of roughly 2.5 months, the Chinese authorities must have tried to control this, and chose not to report outside.

On 26th Dec, Shani moved to the last Pada of Dhanu Rasi, i.e., Uttarashadha 4 where he stayed until the 24th of Jan before changing over his Rasi to Makara. It was the last instance where the impending disaster had to happen. It was on 31st December, the Chinese authorities reported about this mysterious disease, which henceforth spread like a wildfire.

During the last Nakshatra Pada conjunction of Shani and Ketu (11 Sep to 4 Oct), Brhaspati was in Vrschika Rasi, and was in the verge of entering Dhanu. It was on 4th November, Brhpaspati moved to Dhanu into Mula 1. At that time Shani was in Purvashadha 2, and Ketu Purvashadha 3.

Ketu moved to Purvashadha 1 on on 13th November, and Brhaspati met Ketu in that Nakshatra Pada on 4th Jan 2020. This conjunction lasted till 15th Jan, and was the last nail in the coffin. It was because when a disaster was promised by Shani and Ketu, the conjunction of Brhaspati made is worse, because, Brhaspati was the Rasi lord where the conjunction occurred, and came under the full sway of the Grahas causing it.

In Dhanu however, Brhaspati didn’t get to meet Shani face to face, because Shani was much ahead in the Rasi. When Shani left Dhanu on 24th Jan, Brhapati was 4 Navamsa behind, in Kanya Navamsa (Purvashadha 2). The next episode is yet to start and the clock is steadily ticking for the Brhaspati and Shani conjunction to take place in Makara Rasi. Even in Makara, the conjunction at the same Nakshatra Pada won’t occur immediately, but will need to wait till 7th December when the conjunction shall take place in Uttarashadha 3rd Pada. The conjunction will then continue in the 4th Pada of Uttarashdha on 24th Dec. Brhaspati and Shani shall conjoin multiple times until 21st Jan, after which Brhaspati shall leave behind Shani and move ahead.

Now about the disease COVID 19. In Jyotisha Shastra Ketu denote the smallest among the smallest in things, beings and organisms. Therefore, Ketu is the best representative of viruses. Viruses are also living and non-living at the same time. It becomes living when it infects its host, else, it is like another non living thing. This makes Ketu the best candidate among the Grahas, due to his unpredictable, and erratic nature, and his characteristics of being a outcaste. Virus causes inflammation, and Ketu also cause inflammation of skin when afflicts Budha, the Karaka for skin. Ketu and Mangala are both denote an Army. Ketu fights outside of the boundary, whereas Mangala fights within the boundary. The infection caused by Virus is best represented by Ketu.

The conjunction of Ketu and Shani occurred in Dhanu Rasi, the Naisargika Rasi of Dharma, indicating fall of Dharma being the cause of spread of this disease. It shows that people have failed to uphold the Dharma towards the mother nature, which is fighting back in the form of this widespread sickness.

More to come…

Om Tat Sat