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The 12 forms of a Graha based its 12 Rasi positions: Part 2

Here is the 2nd part of the write up on the 12 forms of a Graha, here I have explored the factors that cause the variation of results due to a Graha’s Rasi placement. And, also the factors that modifies the base results.

While developing a robust understanding of Graha’s Rasi placement, we need to keep an open mind to look at a graha like an individual. This will help us in understanding the fundamental nature of the graha, which is mostly unchanged, and how the external manifestation of the nature varies due to its interaction with the external world. For instance, an individual is born with some inherent traits, however, as those traits interact with the external world, they manifest in their own unique ways. To understand the process of modification and adjustment, we need to first understand the True nature of the graha, the environment, how the two interacts and the final outcome arising out the interaction.

Now, what is the True nature of the graha, which is what the graha would be, when all the interaction of the external environment will be missing? How to find that out? Such questions are covered in the next reason.

The factors causing variations of results

Before going into the details of the 12 forms of each graha, we need to understand the factors which cause the variations in the results due graha’s occupation of different Rasis. Having a good understanding of these factors can guide our thinking process to understand the reasons behind these variations. This will also make it easier to remember and recall these variations in a graha’s placement in various Rasis.

1. Mulatrikona Principle

Before understanding the influence of environment on a Graha, we need to first understand their true nature, their root impulse. How do we know that? To help us understand this, the savants have given the Mulatrikona Rasi, which represent the true nature of a Graha. Mula means root and Trikona means, one that imbibes the nature. The Trikonas are aways of the same Tattva, Fire, Earth, Air and Water. Thus indicating that the grahas ruling the Trikona from the Mulatrikona of a graha also share some common traits or support them. Lets understand the results of graha’s placement in their Mulatrikona. The following section gives the quality of the Graha when they occupy their Mulatrikona Rasi.

Texts such as Saravali, Brhat Jataka, Narada Samhita etc. gave elaborate results of placement of grahas in their Mulatrikona Rasi. It may appear that such indications are applicable to the native under consideration. For instance when Surya occupies Simha Rasi, it indicates victory over enemies and anger. Can we say that everyone born with Surya in Simha Rasi will give him victory over enemies and anger? No! This only indicate the quality of Surya occupying Simha Rasi, and hundreds or people are born when Surya occupies Simha Rasi, in different Lagnas. It will be misleading to assume that everyone born with Surya in Simha Rasi will have the traits indicated by Surya in Simha Rasi.

Although some of the traits mentioned by the classics will be present in the native, they will be present in different proportions. What causes the differences? The Lagna causes the differences, as it shows an individual own reality, own traits and personality, own Karma, which will cause different traits of Surya to manifest in different proportion, depending on the Bhava under consideration.

When Surya occupies Simha Rasi, depending on the Lagna at birth, for some, it can occupy the Lagna, for others it can occupy other house 2nd, 3rd and so on. Depending on the Bhava Surya would occupy, the Bhavesha Surya becomes, or the Bhavesha Surya involved in a Yoga, it will indicate the area of life where Surya’s influence will be more.

So in either of the cases when (1) Surya occupies the Lagna, (2) Surya owns the Lagna, i.e., one born in Simha Lagna, or (3) Surya conjoins the Lagnesha, one can say that Surya’s influence is going to be strong on the elements governed by the Lagna i.e., the birth circumstances, social identity, personality traits etc. of the native. Since, in this case, Surya will have strong influence on the personality traits of the native, one can apply all the indications of Surya in Mesha Rasi to the native. For instance, the native will be valorous, angry, perform notable acts, fight skilfully in the battle field, have a restive mind etc.

On the other hand, when (1) Surya occupies the Karma Bhava, (2) Surya owns the Karma Bhava, i.e., one born in Vrschika Lagna, or (3) Surya conjoins the Karmesha, the influence of Surya on the Karma Bhava (and also Artha) is going to be very strong. Thus, in the area of work, authority and wealth, the indication of Surya in Mesha will be prominent. The person could be very authoritative at work, always eager to perform heroic acts, engage in work that involves physical endurance and courage and can gain from livelihood dealing with producing or trading in meat or meat products. Again, in actual experience, I don’t see all the indications are manifested with equal strength, some of them are stronger than the other and some are completely missing. Such modifications of the results happen based on other yogas in a horoscope.

Given below are some key thoughts on a Graha’s Mulatrikona Rasi and its connection with Grahas’s Results:

  1. Mulatrikona indicates the root impulse of a Graha, which is at its purest form. Mulatrikona can also be called as the Birth Rasi of a graha, where it is devoid of any other influences, which can possibility adulterate the nature of the graha.
  2. A graha’s Rasi placement can be understood by counting the graha’s placement from its Mulatrikona Rasi. Like counting various Bhavas from the Lagna, which represents birth one can understand the various mental state of a person, the mental state of a person can be judged by counting various Bhavas from the Graha’s Mulatrikona Rasi.
  3. The Base results indicated by the Grahas due to its placement can be called the Significations of the Graha due to its placement in various Rasis. For instance, we associate Kingship or Leadership ability to Surya, in the same manner we must associate with Surya, understanding of Shastras, various forms of arts, warlike mindset etc. when Surya occupies Mesha Rasi. In this manner, various significations can be associated with Surya depending on its occupation of different Rasis.
  4. The manifestation of various significations depends on the Bhava they occupy from the Lagna, and other Yogas they involve in. For instance, Surya in Mesha in the 6th can defeat enemies, in the 7th can indicate marital discord and fights with wife, in the 10th can indicate a fighting attitude at workplace, and an ability to command and get things done. Surya in Aries does not necessarily mean that everyone born with Surya in Mesha, in different Lagnas will have the same personality traits. The Graha’s Rasi placement can influence one’s personality only when it is connected to the Lagna or Lagnesha, else not.
  5. To sum it up, when a Graha occupies a particular Rasi, it partakes some specific qualities depending on its interaction with the Rasi. It does not necessarily mean that a native born with such Graha placement also partakes those qualities. Some specific position of the native’s life will be influenced by those qualities of the Graha, but that will depend on its Bhava Placement with regards to the native’s Birth Lagna. For instance, when Guru occupies its Mulatrikona Rasi, it takes the form of a preceptor, priest, one who conducts religious vows, initiations, sacrifices etc., one blessed with wealth, charity, love from kinsmen, a helping nature, interest in Shastras, headship of a area, a minister or advisor, an inclination to live in many countries, a fondness for solitude, and an interest of visiting shrines. In a person’s horoscope this influences will be visible only when one is born in Dhanu or Meena Lagna or in a Lagna that is aspected by Guru, or the Lagnesha is conjunct with or aspected by such Guru.

1a. Various Grahas in their Mulatrikona Rasi

  1. Surya: According to Saravali 22.34–35, Surya in Simha Rasi indicates victory over enemies, anger, performance of notable acts, wandering in forests, hills and fortresses, energy and enthusiasm, valour, brilliance and splendour in appearance, meat eating, formidableness, restive disposition, physical strength, talkativeness, kingly in influence and authority, blessings of plenty of wealth and famous.
  2. Chandra: According to Saravali 23.8., Chandra in Vrshabha Rasi indicates large-heartedness and charity, short-life, strong libido, fame, brilliance and splendour, predominance of female children, eyes resembling that of a bull, discernment between good and bad, happiness during middle and last parts of his life, a strong waist, feet, shoulders, face etc. (like a Bull), some marks on the side and back of the body, walking gracefully and beautifully, and forbearance.
  3. Mangal: According to Saravali 25.1–2., Mangal in Mesha Rasi indicates splendour or brilliance, truth, valour, kingly in influence and authority, fondness for war, interests in adventures, an army chief, head of a village or band, great delight, charity, animal husbandry (up-keeping of cows and goats) or storage of grains etc., fierceness, a strong sexual vigour, copulation with multiple women.
  4. Budha: According to Saravali 26.11–12., Budha in Kanya Rasi indicates virtues, eloquence, skill, expertise in writing and poetry, scholarship in fine arts and mechanical arts, sweetness and good nature, dear to women, lack virility, eldest son in a family, honoured, talented, a serving mind, modesty, argumentativeness, fame, charity and physical strength.
  5. Guru: According to Saravali 27.17–18., Guru in Dhanu Rasi indicates a preceptor, priest, one who conducts religious vows, initiations, sacrifices etc., lasting wealth, charity, love kinsmen, help others, interest in Shastras, be the head of a zone, or a minister, will live in many countries, will prefer loneliness and be interested in visiting shrines.
  6. Shukra: According to Saravali 28.13–14., Shukra in Tula Rasi indicates great effort in earning wealth, valour, one blessed with high quality garments etc., an interest of living in a foreign countries, protecting own people, skilful in duties, financially well to do, meritorious, fame arising from honouring Gods and Brahmins, scholarship and good fortune.
  7. Shani: According to Saravali 29.21–22., Shani in Kumbha Rasi indicates lies and liars, eminence and fame, addiction to women and wine, wickedness and craftiness, danger from evil friendship, ill-temper, averse to knowledge, conversation and traditional code of conduct, harshness in speech, and an attempt at many undertakings.

In addition, since Mulatrikona is a position of dignity for a Graha, it manifests blessings on the native. These indications directly affect the native. However, they can also get modified depending on Bhava placement etc. These results are on the top of the results mentioned above. The differences between the two sets of results are that, the first set indicates the quality of graha while occupying its Mulatrikona Rasi, while this set indicates the blessings they manifest on the native. These results are from Saravali 45.5–7½. The blessings are dependent on the nature of the grahas, hence the quality of these blessings are different. It is said that Mangal in Mulatrikona makes one a leader among the thieves. In my view this is a very far fetched idea as we need to determine first whether a person has a thieving mindset depending on the other influences in the horoscope. Mangal certainly bless the native with leadership qualities as Mangal is the commander of god’s army. It is however certain that the native will have a streak of cruelty and a taste for adventures in life.

  1. Surya: Blessings of wealth, intelligence and talent.
  2. Chandra: Blessings of material enjoyments and virtues.
  3. Mangal: Blessings of leadership among the thieves, fondness for adventure and cruelty.
  4. Budha: Blessings of mirth, joy, playfulness and jocularity, success in various undertaking.
  5. Guru: Blessings of a charitable disposition, eminence and fame, and knowledge of justice, law and jurisprudence.
  6. Shukra: Blessings of eminence in few villages, wealth and good fortune.
  7. Shani: Blessings of birth in a good family, wealth and valor.

2. Graha’s dignity

Before delving deep into the topic of a Graha’s placement in various Rasis, we need to understand some high level theme. Understanding this makes it easier to understand the minute details of a graha’s placement in various Rasis. One of this important theme is various dignities a Graha attain in various Rasis. For instance, when Surya occupies a Mitra Rasi, there are some similar results irrespective of which Rasi Surya occupies. Understanding this common theme makes it easier to understand the specific results of its placement in individual Rasis i.e., say in the Rasi of Chandra vs. Mangal vs. Guru. Given below the primary and secondary results of grahas occupying various dignities as well as results of individual grahas in various dignities:

Results of various dignities (Saravali 5.5–13)

  1. Uccha Rasi (Saravali 5.5.): Valour, victory in a war, many kinds of wealth, own a memory of elephants (i.e., highly prosperous and capable).
  2. Sva Rasi (Saravali 5.6.): Acquisition of gold, family etc., serve the king (government service), own houses, amass grains (good food and resources), prosperity to the family.
  3. Mitra Rasi (Saravali 5.7.): Pleasing disposition, blessed with wife, gold, diamonds etc., victory over enemies, blessed with various comforts in life.
  4. Neecha Rasi (Saravali 5.11.): Even a king with various paraphernalia is troubled by enemies, loss of kinsmen, defeat in war and life, poverty.

2a. Results of various Grahas in dignities (Saravali 45.1–45)

  1. Surya: (1) Uccha-kshetra: Wealth, renown, eminence, (2) Mulatrikona: Wealth, intelligence, skills and talents. (3) Sva-kshetra: Extremely fierce, noble acts. (4) Mitra-kshetra: Firmness in friendship, charity. (5) Neecha-kshetra: Servitude, humiliation. (6) Shatru-kshetra: poverty, torment from strong sex drive.
  2. Chandra: (1) Uccha-kshetra: Sweet food, good clothes and ornaments. (2) Mulatrikona: Material pleasures, comforts, virtues. (3) Sva-kshetra: Virtues, high intelligence, beauty. (4) Mitra-kshetra: Happiness, great honour. (5) Neecha-kshetra: Lack merit in acts, sickness, misfortune. (6) Shatru-kshetra: Lack beauty and splendour, heart disease.
  3. Mangal: (1) Uccha-kshetra: Splendour, valour, blameworthy acts, living outside homeland.(2) Mulatrikona: Leader among thieves, adventure, lack of kindness. (3) Sva-kshetra: Opulence, impetuousness, firmness. (4) Mitra-kshetra: Protection of wealth of kinsmen. (5) Neecha-kshetra: Many evils, distressed mind, meanness. (6) Shatru-kshetra: Confinement, defeat from enemies, poverty, distress, misfortunes.
  4. Budha: (1) Uccha-kshetra: Intelligence, chief among people, eloquence.(2) Mulatrikona: Talent and skills, mirth, wealth. (3) Sva-kshetra: Eloquence, scholarship. (4) Mitra-kshetra: Honour, notable acts. (5) Neecha-kshetra: Meanness, enmity with cousins and kinsmen. (6) Shatru-kshetra: Lack of intellect, many miseries, poverty.
  5. Guru: (1) Uccha-kshetra: Wealthy, learning, honour, talents and skills. (2) Mulatrikona: Eminence, knowledge of jurisprudence. (3) Sva-kshetra: Well versed in Vedas and literature, wealth, noble acts. (4) Mitra-kshetra: (5) Neecha-kshetra: Dirtiness, humiliation, utter-poverty. (6) Shatru-kshetra: Lack virility, deprived of justice and wealth.
  6. Shukra: (1) Uccha-kshetra: Fond of sports, amusements, music and dance. (2) Mulatrikona: Prominence in the village, wealth, good fortune. (3) Sva-kshetra: Farming, wealth. (4) Mitra-kshetra: Fond of friends, wealth, adventure. (5) Neecha-kshetra: Subordination, loss of wife, crookedness. (6) Shatru-kshetra: Troubles from servants, highly miserable.
  7. Shani: (1) Uccha-kshetra: Royal service, chief of village or town, gain of forest-born grains, company of mean females. (2) Mulatrikona: Birth in a good family, wealth, valour. (3) Sva-kshetra: Honour, happiness. (4) Mitra-kshetra: Depend on others on food, unethical acts. (5) Neecha-kshetra: Adversity, blameworthy acts, poverty. (6) Shatru-kshetra: Dirtiness, sickness.

3. Relationship with the Rasi-adhipati

At a higher level there are 3 kinds of relationship i.e., (1) Friend, (2) Enemy and (3) Neutral. However, at a deeper level, the their 5 different kinds of relationships i.e., (1) Intimate Friend, (2) Friend, (3) Neutral, (5) Enemy and (5) Deadly enemy.

When a Graha occupies various Bhavas from its Mulatrikona, the graha occupies the Rasi of another Graha. Normally the lords of Trines to the Bhava is always friendlier to the said graha. When the Graha occupies a Rasi owned by friend, naturally the results are positive and the natural indications of the graha are supported by the fiends. On the other hand, when the graha occupies the Rasi owned by its enemy, its natural significations are obstructed or diminished. The relationship changes depending on the mutual placement of the Graha and the lord of the Rasi, as it takes one of the 5 forms. It is necessary to determine the 5 fold relationship to get to the next level of details.

Even among the friends or enemies, each one of different as they govern their own set of significations. Hence, they support some significations of the graha over others. For instance Guru in Mangal’s Rasi indicate strength, in Surya’s Rasi indicate Knowledge and in Chandra’s Rasi indicate food, wealth and resources.

Not only the graha occupying a certain Rasi get influenced by the placement in different Rasis, it also influences the owner of the Rasi. And this influence is not less in any count. This is an important principle and is the basis behind the dispositorship of grahas. For example, the dispositor of Guru will carry some mandate of Guru with it. Thus, it is two way influence. Who is more capable of influencing the other depends on their strength.

The relationship plays an important part in bestowing various results in a horoscope. A Graha in Mitra Rasi indicate friendship, and similarly a Graha in a Shatru Rasi indicate enmity. So either the significations of the graha experience friendship or enmity, or the Bhava influenced by the Graha would experience that. For instance, a graha in Shatru Rasi occupying the 2nd house, it can indicate enmity in the family.

4. Interference of Rasi characteristics

The Rasis are not inert beings, but are places beaming with various forms of energy and vibrations. They influence whatever comes under their sway. So when a Graha occupies a Rasi, the Graha is “directly” and “intimately” influenced by the vibrations of the Rasi. The vibrations can be both gross and subtle and affect the Graha in various ways.

The Vibrations of a Rasi can be understood by learning about their (1) symbols, (2) the places they rule, (3) their masculine or feminine nature, (4) their level of energy i.e., Chara, Sthira or Dvisvabhava, (5) the Graha governing the Rasi, (6) the Graha that attains Uccha in the Rasi, and (7) the Graha that attains Neecha in the Rasi.

When a Graha occupies a Rasi, the Graha’s own vibrations intermingle with that of the Rasi, and the resultant is the mix of two vibrations. This is an important concept, as a Graha can’t give results independent of the Rasi. It’s results are bound by the Rasi occupied by the Graha. It is reflected in our own life. We as human, our nature is dependent on the place I am in. At any moment, I will be in a “Place” i.e., my study room, bed room, worship room, market, office, playground etc. etc. And in each of these places, my nature and behaviour is bound to vary to some extent depending on the nature of that place, the vibrations, the expectation and the obligations. So although I am the same person, one can see perceptible differences in my behaviour. In some cases I am very formal, in some other I am informal, and in yet other cases I am more enthusiastic, while in other I may be not. One’s energy level, enthusiasm etc. are dependent of the place and circumstances. The same can be seen among the grahas, which mirrors the underlying phenomenon in our life.

Lets take Guru in Mesha Rasi. We know that Mesha is a warlike Rasi, hence, this indicate a Guru that is argumentative. It is the Uccha Rasi of Surya, the lord of the previous stones, hence the karaka of wealth, Guru in this Rasi indicate acquisition of precious stones, ornaments and wealth. It is the Rasi of Mangal, the karaka of strength, hence, hee the graha ruling good health and blessing indicate physical strength. This is the natural Lagna in the zodiac, hence Guru here indicate birth of sons. Guru being the Judge, its occupation this cruel and fierce Rasi indicate that in the matter of judgement the native will confer fierce and cruel punishments.

Now lets Guru in Tula Rasi owned by Shukra and which is a Marketplace. Guru being a Teacher, it placement in another Guru’s Rasi indicate one who is a scholar particularly of trade, finance, war and strategy i.e., the matters governed by Shukra and the Rasi. Being the Karaka of wealth, in this Rasi of Trade and commerce, it indicates foreign contracts etc. Shukra’s influence make Guru interested in ornaments, and earning from dance and drama.

Thus we have seen that Guru’s nature varies depending on its Rasi placement. This is so important that there is no way one can ignore this, if one wants to accurately delineate a horoscope. The same is the case with all the other Grahas. So, if Guru has to give results of livelihood, it can make one adept in some form of knowledge, but what form of knowledge will depend on its Rasi placement. If such Guru occupies its Mulatrikona, it can give results based on its Pure nature, as it will be in its own birth place or home, whose vibrations are not adulterated or influenced by external factors.

Modification of base results caused by other avasthas

While we talk about dignities of a grahas, while the placement in various Rasis contribute to certain dignities that are mentioned above, nonetheless there are other dignities that contribute to grahas strength and weaknesses. So after deciphering the results due to Rasi placement, one needs to understand the modification of the base results caused by other dignities as mentioned below.

Results of other strengths and weaknesses causing modification to the results

  1. Opposition from Surya (Saravali 5.9.): Blessed with a wife, clothes, scents, garlands etc., famous and widely renowned, dear to all.
  2. Combustion (Saravali 5.12.): Deprived of place or position, impure hearted, suffer poverty, wander without purpose, fear from enemies.
  3. Shubha Vargas (Saravali 5.8.): Peaceful mind, comfort, wealth, king’s minister, scholarship, charitable, religious, fortunate.
  4. Ashubha Vargas (Saravali 5.13.): Grieving, inability to maintain own family, lose all wealth, mental impurity, full of miseries.
  5. Defeated in Graha Yuddha (Saravali 5.10.): Grieving, health troubles, troubled by enemies, abandoned by kinsmen, wander without purpose.

Modification of base results caused by Graha Drsti

While it is important to determine the Rasi occupied by a Graha to accurately delineate the results in a horoscope, it no less important to determine the aspects of other Grahas on this Graha. Aspects have very strong ability to modify the vibrations of a Grahas. Guru’s drsti makes out the best and most positive qualities in a graha, while Shani’s drsti manifests the most negative qualities. Such is the importance of aspects, it is becomes very misleading to delineate a horoscope, without judging the nature of aspects. Lets see some examples!

We know that Mangal is a very destructive graha, as it is the Karaka of war. So whichever Rasi it goes into, it brings with it, its destructive inclinations. When Mangal occupies Kumbha Rasi, a Rasi of its deadly enemy Shani, it is known that Mangal becomes devoid of purity, lacks his physical prowess and looks like an old person, indicates danger of bad death etc.

However, if the same Mangal is aspected by Guru, the results get completely transformed. Now it possesses a beautiful appearance, and kingly qualities, is full of energy and always see the conclusion of his undertakings, indicate long life and love from kinsmen.

On the other hand, aspect of Shukra takes Mangal into a completely different direction. Such Mangal is prompted towards carnal pleasures, always want to be in the company of women, and quarrelsome.

In this context, we need to first understand how various kinds of aspect modify the results of a Graha. Given below the results of aspects taken from the BPHS Harihara version (Bengali). In summary, the aspect of Shubha Grahas bring out the strength and positive qualities of a graha, while the aspect of Papagraha brings out the weakness and negative qualities. Surya’s aspect is considered positive as it giver of strength.

SHUBHA OR OTHER DRSTIS ON THE GRAHAS

Modification of Base results caused by sub-divisions

The Sub-divisions of Rasis are very important. For instance, a Graha may occupy its Neecha Rasi, but if it occupies its uccha navamsa, the weakness due to Neecha placement is nullified. The following should be considered in this context.

  1. The 3 divisions Dreshkana, Navāńśa and Dvadashāńśa are the most important divisions for all practical purposes. In the Saptavarga scheme, they carry the weight of Rasi 5, Dreshkana 3, Navāńśa 4½ and Dvadashāńśa 2.
  2. According to BPHS 7.17–25 on Vimshopaka Bala, (1) Shadvarga: the Shadvargas consist of Rāśi, Hora, Dreshkana, Navāńśa, Dvadashāńśa and Trimshāńśa. The full Bala for each of the divisions, respectively, are 6, 2, 4, 5, 2 and 1. This is the Vimshopaka Bala, relating to Shadvarga division. (2) Saptavarga: Adding the Saptāńśa to the Shadvargas, we get Saptavarga, the Vimshopaka Bala for which is 5, 2, 3, 2½, 4½, 2 and 1. These are gross strengths, while subtle ones should be understood by exact positions. (3) Dasavarga: Add Dashāńśa, Shodashāńśa and Shashtiāńśa to the said Saptavarg Divisions to get the scheme of Dasavarga. The Vimshopaka Bala in this context is 3 for Rāśi, 5 for Shashtiāńśa and for the other 8 divisions 1½ each. When the Shodashavarga scheme is considered together, the Vimshopaka bala goes thus: Hora 1, Trimsāńś 1, Dreshkana 1, Shodashāńśa 2, Navāńśa 3, Rāśi 3½, Shashtiāńśa 4 and the rest of the nine divisions each a half. The Vimshopaka Bala remains as 20, only when the Graha is in own Bhava Vargas. Otherwise, the total strength from 20 declines to 18 in Pramudita Varga (Adhimitra rasi), to 15 in Shanta Varga (Mitra rasi), to 10 in Svastha Varga (Svakshetra), to 7 in Duhkhita Varga (Shatru Rasi) and to 5 in Khala Vargas (Adhishatru Rasi).
  3. Im BPHS 45.8–10. Maharishi Parashara provides the definition of the Ditpadi avastha used in the Vimshopaka strength. It states that if a Graha is in its Uccha Rāśi, it is in Dipta Avastha, if in its own Rāśi, it is in Svastha, if in a great friend’s Rāśi, it is in Pramudita, if in a friendly Rāśi, it is in Shanta, if in a neutral Rāśi, it is in Din, if a Graha is yuti with a malefic, it is in Vikala, if is in an enemy’s Rāśi, it is in Duhkhita, if in a great enemy’s Rāśi, it is in Khala and, if a Graha is being eclipsed by Sūrya, it is in Kopa. Depending on such a state of the Graha, the Bhava, occupied by it will obtain corresponding effects.
  4. In addition to that, occupation of Shubha Shastiamsa, brings out the strength and positive qualities of the graha. While occupation of Krura Shastiamsa, brings out the weakness and negative qualities of the Graha.

Conclusion

The first step in in judging a horoscope is to understand the overall positive and negative vibrations of a Graha. Each of the Grahas have a field of energy which is largely invisible to our eyes, but nonetheless they facilitate manifestation of our Karma. When a Graha is endowed with strength and positive vibrations, they appear bright and full of energy, and thus facilitate manifestation of positive qualities in the world, through positive events. On the other hand, when a Graha is weak and its brightness is dull, it manifests the negative qualities in the world, and in our life; the qualities that are affected by the Shadripus (1) Kama (wrong desires), (2) Krodha (Anger), (3) Lobha (Greed), (4) Moha (illusion), (5) Mada (arrogance), (6) Matsarya (jealousy). While a strong graha is imbibed with Sattva Guna, that fights darkness (tamaso ma jyotirgamaya), untruth (asato ma sadgamaya) and death (mrtyor ma amrtam gamaya), the weak and afflicted grahas are endowed with Tamas Guna (untruth, dishonesty, wickedness, dangers to life, darkness). The Rajas Guna is middling somewhere in between them and becomes a transitory state.

All Grahas manifest their results based on their Gunas which change based on its Rasi placement, dignity and graha drsti etc. Hence, it is mandatory to understand their Gunas first before venturing into the results they may give based on their Bhava placement. While the Guna define what they are, the Bhava ownership, placement and the yogas define what they will give. Thus, it is important to understand what they are, before we decipher what they will give (blessings or curses).

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