Friday, December 28, 2012

NOTES ON 4TH HOUSE : By Sri AV Pathi (FB pg Astrology & Remedies..)

SOME NOTES ON 4TH HOUSE FROM LAGNA/THE MOON: 

1. Affliction to this house leads mental disorders; 

2. Its owner, the Moon, under influence of Rahu give rise to phobias and fits; 

3. The Moon being Lord of 4th house from Lagna, parked in 5th house would make one keenly interested in fine arts, while parked in the sixth will make one interested in pets and sports; 

4. The owners of the first house and the fourth house parked in either of these houses, and the Moon , if powerful (away from Sun beyond 72° in either of the sides), friendly to each other or linked together make a man a leader of the masses (held high by public to become famous); 

5. Riots and public violent involvement and a rebel in the family with set abrasive mind track to fight with least ‘excuse’, when 4th house owner and the Moon are linked with Rahu in any manner; 

6. The native is dispassionate if he Moon and this house are connected with Saturn; 

7. The owner of the 4th house is placed in a good house (not in 6th, 8th or 12th house from Lagna) or has relationship to this house by aspect, while Jupiter and Mercury have average strength in the chart, the native will get high education with merits.

Thursday, December 27, 2012

THE INTELLECTUAL CLASS AND VASTU : Presented by Sh.Satish Sharma Chief Editor, Jyotish Manthan

THE INTELLECTUAL CLASS AND VASTU
Sh.Satish Sharma
Chief Editor, Jyotish Manthan

The foundation stone of any society is considered to be its intellectual class. The essential condition for the overall progress of the society is progress of this class. The pace of the progress of this class can be increased many fold if a few vastu rules are followed.
For this class east facing plot can serve the purpose best. The Indra door will lead to inculcation and development of divine qualities that improve the practical application skills and the intellectual can optimize the use of his knowledge not only for himself but also for the welfare of the society.
Moving on to the internal construction a bedroom in the south for the intellectual will strengthen and increase his rights and his study room in the west of the house will help reach great heights. An office in the north will turn out to be very helpful especially for doctors and engineers.
If there exists a combination of spiritual principles and qualities with his/her profession, this belief can be well represented by constructing a drawing room up in the north where he/she should necessarily spend sometime on a regular basis.
A large vacant space in the east helps in the improvement of knowledge and space in the north shall bring in wealth.
It is a universally accepted fact that construction in Brahma place is strictly prohibited. Hence at the time of construction it should be left free.
1. Construct entrances in places where deities Indra and Jayanta exist.
2. Bedrooms in south.
3. Study to be constructed in the west of the plot.
4. Spend adequate time in the drawing room while studying.
5. More vacant space in the east will bring more knowledge.
6. Large Vacant space in the north will bring wealth.
7. Brahma’s place needs to be protected

Wednesday, December 26, 2012

Chandra kriya ,Chandra vela and Chandra awastha. Presented By Sanjeewv Ranjan Mishra (FB pg Astrological Researches..)

These are three very important concept which is given in Phaldeepika of Manteswar in ADHYAYA – IV sloka -12 related to Chandra kriya ,Chandra vela and Chandra awastha. 
It is said that it is equally important in birth chart, muhurth and prasana analysis. One ought therefore to particularly examine them and then only set about predicting.


Chandra Vela The time taken by Moon to traverse a star (13°20') divided into 36 equal divisions yields a Chandra Vela. equal to 22-2/9'. 

Chandra Kriya The time taken by Moon to traverse a star (13° 20') divided into 60 equal divisions (13-1/3') yields .


Chandra Avastha The time taken by Moon to cover a star (13° 20') divided by 12 yields an Avastha.
These are very important thing to consider and very specific result is ascribed to each Chandra Vela ,Chandra Kriya and Chandra Awastha. Just to site the significance of this aspect I am giving the result of 12 Chandra Awastha here :

1 Forsaking birth place and taking up
residence elsewhere
2 Kingly status
3 Fear of life
4 Kingly status
5 Status in keeping with family status
6 Diseases
7 Elevated status
8 Fear
9 Troubles from boils
10 Matrimony
11 Resting comfortably
12 Happy & tasty meals

Sunday, December 23, 2012

RESULTS OF THE NODAL AXIS : Knowledge from Chandulal S Patel)


Ashutosh Prashar
BHAVISHYA MANTHAN
(RESULTS OF THE NODAL AXIS)
(Knowledge from Chandulal S Patel)
Draw a Line between Rahu and Ketu in Your Chart. Now observe the following:-

1) If Mars is on one side and Venus on the other side of this Nodal Axis, the natives MARRIED Life would not be smooth and harmonious. If they are on same side, then harmonious.
2) If Saturn and Jupiter are on opposite sides of this Rahu Ketu axis, then native is employed far away from his native place and has to struggle for positional status in Life.
3) If Saturn Mars conjunction on one side and Venus Jupiter conjunction on the other side, then native will suffer from great Calamity in his 49th year.
4) If this axis falls between Mercury and Jupiter, then native will often have disagreements with his own children.
5) If the axis falls between the Moon and Saturn, then disagreement with ones mother.
6) If the axis falls between the Sun and Saturn then disagreement with Father.

Wednesday, December 19, 2012

KETU IN VARIOUS HOUSES: ‘PHALADEEPIKA’ : Sri AV Pathi

KETU IN VARIOUS HOUSES: ‘PHALADEEPIKA’: 

1. Ketu in Lagna (in birth chart): always suffers from ingratitude for services rendered to others – unhappy in all Dashas where Ketu combines with Dasha Lord- carry tales against others- outcast- falls from his gained position when Ketu becomes active- have wicked friends; Ketu in 
2nd house: good education and becomes rich – possess sinister look – spits foul language – have food at others expense; 
3rd house: Lives very long- happy family- enjoys good food – (perhaps could lose a brother by death or separation); 
4th House- destroys lands, vehicle, mother and family happiness- will be living far away from birth place; 
5th house- loss of a child or children during his life time- stomach ailments – evil-minded, wicked and does sinful acts; 
6th house- very magnanimous, will possess best human qualities, firmness to attain fame; 
7th house: he will be disrespected by near and dear- lives in company wicked women/men – disease in bowels- loss of wife early; 
8th house: remain separated from near ones- at some stage injured with sharp weapon- disappointments in all his efforts; 
9th house: commits outrageous acts-deprived of his father’s help- unfortunate-poverty stricken; 
10th house: will be responsible for achievements in his great efforts- impure – evil deeds-energetic-wise-reputed; 11th house: hoards money-enjoys well- noble quality of outlook- collecting good and rare attractive materials- wins his desires at any cost; 
12th house-commits sinful deeds secretly- destroys wealth- defective eyes – re-enunciates outwardly to enjoy inwardly all comforts and pleasures.

By Sri AV Pathi (FB pg Astrology & Remedies..)

Monday, December 17, 2012

Maya civilization about the end of era [wrongly called end of world] By Sri Sanjeev Mishra


Second quarter of December 2012 is going to be quite significant : 

A] There is so called prophecy of Maya civilization about the end of era [wrongly called end of world]
B] Change of Rahu -ketu axis from Scorpio- Taurus to Aries- Libra.
Much has been written on 21 December 2012. This date is regarded as the end-date of a 5125-year-long cycle in the Mesoamerican Long Count calendar.' - Wikipedia. Vedic Astrology does not have a view on this. And the planetary alignments do not show any major indications of a major shift in 2012.
‘The special feature of this date is not related to a planetary alignment, but galactic! … Where our solar system will cross the galactic equator and be in alignment with our own Milky Way Galaxy. This means we will pass through a point where we have all of the stars in our spiral galaxy in the same aligned plane. ‘This is not a perfect alignment but we will pass through the centre of the most massive align
ment that does occur for our galaxy about every 26,000 years. This is very rare with respect to human history. This is called the movement of precession of the equinoxes. Precession of the equinoxes. goes in a complete circle and happens only once every 26,000 years. But the plane of the galaxy is not the width of a needle. The plane of the galaxy is quite wide - in fact, it takes the winter solstice between 700 hundred and 1,400 years to cross the plane of the galaxy! So 2012 is just one year amidst a span of 700 years.
So there is nothing much to fear about.

Rahu Ketu will move onto Libra -Aries axis after being debilitated 18 months. This itself is good news. There are two calculations for the Rahu and Ketu. These are known as the true or mean node. Rahu Ketu move into Libra Aries Axis
• Mean – 23 December 2012
• True – 13 Jan 2013 2013
As Rahu Ketu represents the point of when the Moon intersects the apparent path of the Sun, it is the Moon’s orbit that calculates this position. In Classical Jyotish we usually use Mean Node as per the Dictum Vakrinaa sadaiva daitya
Meaning demons always walk backwards. Present scholars have differing views. During this transit mean Rahu Ketu will travel through 5 nakshatras axis too
• Vishakha – Krittika 23 Dec 2012 to 23 Feb 2013
• Vishakha Bharani 23 Feb to 29 June 2013
• Swati Bharani 29 June to 2 Nov 2013
• Swati Ashwini 2 Nov 2013 to 8 March 2014
• Chitra Ashwini 8 March to 12 July 2014
Impact of Rahu Ketu will be felt on both Global or worldly issues and Personal on natal chart.

penned by Sri Sanjeev Misra (FB pg Astrological Researches)

Friday, December 14, 2012

हर हर महादेव : प्रस्तुत कर्ता श्री सुरेन्द्र सिंह रावत (FB Pg Astrology & Remedies..)

हर हर महादेव 

मही पादाधाताद् व्रजति सहसा संशयपदं
पदं विष्णोर्भ्राम्यद्भुजपरिघरुग्णग्रहगणम् ।
मुहुद्यौंर्दोस्थ्यं यात्यनिभृतजटाताडिततटा
जगद्रक्षायै त्वं नटसि ननु वामैव विभुता ॥१६॥

१६. जब विश्व की रक्षा के लिये आपने तांडव नृत्य करना प्रारंभ किया तब समग्र सृष्टि भय के मारे कांप उठी । आपके पदप्रहार से पृथ्वी को लगा कि उसका अंत समीप है, आपकी जटा से स्वर्ग में विपदा आ पड़ी और आपकी भुजाओं के बल से वैंकुंठ में खलबली मच गई । हे प्रभु ! सचमुच आपका बल अतिशय कष्टप्रद है । 

असिद्धार्था नैव कवचिदपि सदेवासुरनरे
निवर्तन्ते नित्यं जगति जयिनो यस्य विशिखाः ।
स पश्यन्नीश त्वामितरसरुरसाधारणमभूत्
स्मरः स्मर्तव्यात्मा नहि वशिषु पथ्यः परिभवः ॥१५॥

१५. हे प्रभु, जब आप समाधि में लीन थे तब (तारकासुर को मारने के लिए आपके द्वारा कोई पुत्र हो एसा सोचकर) देवोंने आपकी समाधि भंग करने के लिए कामदेव को भेजा । यूँ तो कामदेव के बाण मनुष्य हो या देवता - सब के लिए अमोघ सिद्ध होते है मगर आपने तो कामदेव को ही अपने तीसरे नेत्र से भस्मीभूत कर दिया । सचमुच, किसी संयमी मनुष्य का अपमान करने से अच्छा फल नहीं मिलता । 

वियद्व्यापी तारागणगुणितफेनोद्गमरुचिः
प्रवाहो वारां यः पृषतलघुदष्टः शिरसि ते ।
जगद् द्वीपाकारं जलधिवलयं तेन कृतमि
त्यनेनैवोन्नेयं धृतमहिम दिव्यं तव वपुः ॥१७॥

१७. गंगा नदी जब मंदाकिनी के नाम से स्वर्ग से उतरती है तब नभोमंडल में चमकते हुए सितारों की वजह से उसका प्रवाह अत्यंत आकर्षक दिखाई देता है, मगर आपके शिर पर सिमट जाने के बाद तो वह एक बिंदु समान दिखाई पडती है । बाद में जब गंगाजी आपकी जटा से निकलती है और भूमि पर बहने लगती है तब बड़े बड़े द्वीपों का निर्माण करती है । ईससे पता चलता है कि आपका शरीर कितना दिव्य और महिमावान है । 

अतीतः पंथानं तव च महिमा वाड् मनसयो
रतद्व्यावृत्यायं चकितमभिधत्ते श्रुतिरपि ।
स कस्य स्तोतव्यः कतिविधगुणः कस्य विषयः
पदे त्वर्वाचीने पतति न मनः कस्य न वचः ॥२॥

२. हे प्रभु ! आप मन और वाणी से पर है ईसलिए वाणी से आपकी महिमा का वर्णन कर पाना अस...ंभव है । यही वजह है की वेद आपकी महिमा का वर्णन करते हुए 'नेति नेति' (मतलब ये नहि, ये भी नहि) कहकर रुक जाते है । आपकी महिमा और आपके स्वरूप को पूर्णतया जान पाना असंभव है, लेकिन जब आप साकार रूप में प्रकट होते हो तो आपके भक्त आपके स्वरूप का वर्णन करते नहीं थकते । ये आपके प्रति उनके प्यार और पूज्यभाव का परिणाम है ।

महिम्नः पारं ते परमविदुषो यज्ञसदृशी
स्तुतिर्ब्रह्मादीना मपि तदवसन्नास्त्वयि गिरः ।
अथावाच्यः सर्वः स्वमतिपरिणामधि गृणन्
ममाप्येषः स्तोत्रे हर निरपवादः परिकरः ॥१॥

१. हे प्रभु ! बड़े बड़े पंडित और योगीजन आपके महिमा को नहीं जान पाये तो मैं तो... एक साधारण बालक हूँ, मेरी क्या गिनती ? लेकिन क्या आपके महिमा को पूर्णतया जाने बिना आपकी स्तुति नहीं हो सकती ? मैं ये नहीं मानता क्योंकि अगर ये सच है तो फिर ब्रह्मा की स्तुति भी व्यर्थ कहेलायेगी । मैं तो ये मानता हूँ कि सबको अपनी मति अनुसार स्तुति करने का हक है । इसलिए हे भोलेनाथ ! आप कृपया मेरे हृदय के भाव को देखें और मेरी स्तुति का स्वीकार करें । 

किमिहः किंकायः स खलु किमुपायस्त्रिभुवनं ।
किमाधारो धाता सृजति किमुपादान इति च ॥
अतकर्यैश्वर्येत्वय्यनवसरदुःस्थो हतधियः ।
कुतर्कोडयंकांश्चि न्मुखरयति मोहाय जगतः ॥५॥

५. हे प्रभु, मूर्ख लोग अक्सर तर्क करते रहते है कि ये सृष्टि की रचना कैसे हु...ई, किसकी ईच्छा से हुई, किन चिजों से उसे बनाया गया वगैरह वगैरह । उनका उद्देश्य लोगों में भ्रांति पैदा करने के अलावा कुछ नहि । सच पूछो तो ये सभी प्रश्नों के उत्तर आपकी दिव्य शक्ति से जुड़े है और मेरी सीमित शक्ति से उसे बयाँ करना असंभव है ।

हर हर महादेव भविष्य दर्पण कें

Wednesday, December 12, 2012

CONCEPT OF VARGOTTAMA (A Powerful Predictive Tool) G.K. Goel : B.Sc., B.E. presented by Sri Rahul Gupta (FB pg Astrologers from ICAS..)

CONCEPT OF VARGOTTAMA
(A Powerful Predictive Tool)
G.K. Goel : B.Sc., B.E.

Maharishi Parasara, Sage Satyacharya and Acharya Varaha Mihira have unanimously indicated that the following concepts and principles provide the basic foundation and structural strength for judgment and predictive purpose of a nativity:

1. Vargottama
2. Exaltation of the planets.
3. Planets in their Mool-Trikona and own signs.
4. Placement of the Planet (s) in Kendra (angular) houses.
5. Strong placement of the dispositors.
6. Strong and auspicious influence on Vesi house i.e. 2nd house from the Sun. This is in fact applicable, for 2nd houses from any sensitive points or Yoga-Karta planets which plays pivotal role in the furtherance of Yoga.

The Concept of Vargottama leads the list and is a very important and powerful tool in predictive Astrology. This Concept can only be applied and adopted if method of judgment of the nativity is based on divisional charts.

The predictive astrology is based on three main pillars, namely,
1. Planets
2. Signs
3. Houses

Maharishi Parasara has precisely explained this concept to his disciple Maitraye in chapter 3, slokas 4, 5 and 6 of BPHS: “Those, celestial bodies are called the planets (Grahas) that move through the Nakshatras (or asterisms) along the Zodiac (Bhachakra). The Zodiac comprises of 27 asterisms from Aswin to Revati and also devided in 12 equal parts known as signs (Rashis) from Aries to Pisces. The Zodiac sign which contains the rising (ascending) point at the time of Birth is called Lagna (ascendant)”. Based on the ascendant and the planets joining and separating from each other, the native’s good and bad fortune is deducted”.

Parasara has given the concept of Bhavas (houses) along with 12 signs in the above narration. This is called the compartmental system of houses. In this, system the whole
sign in which the degree of ascendant falls is considered the first house and subsequent sign as 2nd house and so on. The longitude of the ascending point becomes Page 1 of 39 the most sensitive points of the ascendant i.e.1st house, and the sensitive points of other house will be 30apart. The sensitive point of 10th house will fall in 10th sign from
ascending sign and will have the same longitude as that of the ascending point in Lagna. In this system M.C. is not considered as the Mid-point or cusp of 10th house. M.C. is however given prime-importance due to it and is widely used for many other important purposes.

The above mentioned Hindu (Vedic) Method, advocated by Sage Parasara, seems to be more rational and worthy of being followed in all astrological calculations particularly in the casting of a nativity. This method has universal applicability. In this system either the longitudinal duration or mid-point / cuspal degree of houses does not get distorted at higher latitudes. Parasara continued to narrate the description of the planets, signs, various Kinds of ascendants, up-Grahas and importance of Deeptamsa of 15on either side of sensitive point of ascendant and other houses etc. (Deeptamsa means an effective Zone of 15on either side of the sensitive-point of ascendant ,or sensitive points of other houses). After listening to the above narration, Maitreya enquired from Sage Parasara:

These Slokas are of great the significance and lay down the basis of Parashari Astrology: In this scheame, the nativity (sign chart) also acts as one of the Bhava chart.
The other 15 kinds of Bhava Vargas (divisional charts) are for different purposes and these can be obtained by dividing signs (Rashis) into components and then
arranging these components in a specified harmonic order. The division of any Varga chart that contains ascending degree will act first Bhava of that varga. Each Varga chart will have 12 Bhavas (with the exception in Hora-Varga chart)

The each house of a varga will be identified by a Zodiac sign and will be called the abode of the sign lord.
BPHS gives clear instruction for construction of each Varga. In this manner each sign is divided in 150 unequal parts (the arc 8of largest part is 30’ and smallest is 1’40”) and each part will have specific characteristics, which could be ascertained by constructing separate divisional charts. (This also laid down the foundation of Nadi Astrology).

LIST OF SIXTEEN VARGA CHARTS

Sage Parasara has narrated 16 varga charts which are given below. Each varga chart has a specific portfolio, purpose and signification:

1. D-1, 30º, Main Sign (birth) chart.
This is the basic chart. Each sign is synonym to a Bhava (house). This chart indicates physical body and its related activities. The other divisional charts are sub-divisions of
this chart.

2. D-2, 15º, Hora chart
This chart deals with sustenance, mannerism, and attributes of the native. Parashara says this chart deals with Sampatti. The word Sampatti does not mean only material wealth but all means of sustenance including mannerism, nature and attitude towards life as a whole.

3. D-3, 10º, Dreshkanna
This chart deals with Co-born and sources of happiness on account of inner posture of personality (Swaroopa).

4. D-4, 7º 30’, Chathurthamsa – Turyeeamsa
This chart indicates fortune, fixed assets both in the form of property and worldly attachments. Due to this reason, this chart is also called Turyeeamsa as saints do not have worldly attachments.

5. D-7, 4º 17’ 8”.57 – Saptamsa
This chart indicates progeny and cosmic creative ability to maintain cosmic order. Thus, this chart is indicative of God gifted creative imagination or destructive illusion.

6. D-9 - 3º20’ Navamsa – Dharmamsa

This chart is most important in predictive Astrology. If main sign chart (D-1) is considered as body, then this chart will be synonym to heart - the basic prime-mover. This chart indicates spouse, partners and skills of the native.

7. D-10 - 3º - Dasamsa (Swargamsa)
Parasara says that this chart indicates “Mahat Phalam” (the result which indicates the standing and status of the native in society on account of the interaction of fate and action).

8. D-12 - 2º30’ – Dwadasamsa (suryamsa). 
-Parents

9. D-16 - 1º52’30” – Shodasamsa (Kalamsa)
-Vehicles, Luxuries, Happiness, Inner strength of the character.

10. D-20 - 1º30’ – Vimsamsa
- Spiritualism, worship of diety, leaning towards a particular sect.

11. D-24 - 1º15’ – (Siddhamsa) - Chaturvimamsa
- Education, Learning, success in competition.

12. D-27-1º6’40” – Bhamsa – Nakshatramsa – Saptavisamsa
Strength and weakness indicated by planets.

13. D-30 - 1º- Trimsamsa
In this chart degrees are lumped to-gether in a group and each sign is divided in five such groups. This chart indicates evils, inclination of natural traits based on Trigunas – Swatic, Rajas and Tamas.

D-2 and D-30 charts are complimentary to each other and act at different planes in the life.

14. D-40 – 45’ – Chatvarimsamsa (40th part of a sign) - Khavedamsa (Swavedamsa)
-Matrilineal legacy.

15. D-45-40’ – Akashvedamsa
- Patrilineal legacy

16. D-60-30’ – Shastyamsa
Past Karma – rinanubandh, repayment of deeds of the past lives. D-1 and D-60 are complementary to each other. D-1 chart indicate when and D-60 tells why, events happen in the life of the native. Each of the 16 divisional charts consists of 12 houses, assigned to a Zodiacal sign, which is in turn owned by a planet. (D-2 (Hora chart) and D-30 (Trimsamsa chart) are exception to the rule. On account of this reason, the concept of Vargottama is not studied in this article w.r.t. Hora and Trimsamsa charts at this stage).

Importance of Vargottama Concept
In chapter 14 (Ashraya Adhyay), in Laghu Jataka, Varaha Mihira has mentioned Two slokas (Verses) on Rajayoga, which are very significant. I am reproducing both the slokas for the benefit of the Savants;

Sloka 5
”A person is born with kingly status (or in the family of kings) even if one exalted planet is aspected by SUHRADYA (friendly) planet(s). The commentator Bhattotpala says even planets having temporal friendship with aspecting planet will be enough to generate Raja-Yoga. If the planets are more in number and are strongly placed, then a Raja-Yoga of a higher order will be generated.(The natural friendly planets to Moon, Mars, Mercury and Saturn are termed as suhradya planets. – Refer Laghu Jataka CH.3SL3&4) ”

”If three strong planets are placed in Kendra (angular) houses, the Raja-Yoga will be generated. The commentator says if there are more than three Planets in
angular houses, the quality of Raja-Yoga will be proportionately enhanced.”

Sloka 6
In this sloka, the following principles are enunciated:

1. If Moon or Lagna Rashi is Vargottama and aspected by four or more planets, the native becomes king if he is born in kingly family. (Obviously if aspecting planets are friendly to the aspected Planet or sign and if these are strongly disposed, the powerful Raja-Yoga is bound to be generated).

2. The native will attain or inherit the kingly status in the directional period of most powerful planet forming the Raja-Yoga.

3. The Vargottama Moon or Lagna help the native to attain the kingly status if they receive the aspect of other planet (s).

4. Logically, whenever any Vargottama planet (other than Moon or Lagan point) will be aspected by other planet(s), auspicious results will also accrue according
to the signification of planet or Divisional Chart. 

5. It may be worth nothing that the exalted planet gives good results when aspected by friendly planet (s). This is not the precondition for Vargottama planet that they should be aspected by a friendly planet (s). This means if a Vargottama planet is aspected by any planet(s), the auspicious results will accrue.

What is the concept of Vargottama?
As mentioned earlier in this article, the three basic constitutes which stimulate events in a nativity are:
(1) Houses (Bhavas)
(2) Signs (Rashis)
(3) Planets.

The native obtains the results through houses, but with the active assistance of signs and planets. The results of any planetary configuration or yogas are felt by the native through the Bhavas (houses) only.

In the above context, the concept of Vargottama may be understood as under:-
1. The planet is called Vargottama, when placed in same zodiacal sign in any two Vargas. However, if planets become Vargottama either in Sign/Navamsa charts or in Sign/Dreshkanna charts, they become comparatively more auspicious and capable to confer Raja-Yoga provided other conditions prevail (such as aspect of other planets).

2. If Lagna Bhava of two Vargas obtains the same sign, this is called Varga Vargottama, as all houses in both Vargas will fall in same signs.

3. Similarly, if a planet is in same house (Bhava) in the two Vargas, it also enhances the auspicious results of these two Vargas according to specific portfolios of the concerned Vargas, and these planets are called Bhava Vargottama.

The first two classification of Vargottama are commonly discussed in Jatak Granth’s and subsequent astrological literature. But, the third version of Vargottama, which is even more powerful and equally important, does not get the attention it deserves.

This may have happened mainly on account of the reason because a group of astrologers, in last 1500 years, started suggesting number of ways for the construction of houses. These methods are at variance with the method suggested by Maharishi Parasara, sage Satyacharya and Acharya Varaha Mihira. The method advocated by Parasara is already explained in this article. I have made this study based on some specific fundamental principles, norms and rules. These rules are based on the dictums of Vedic Astrology and are elaborated below:

1. Signs and houses are inseparable from each other. In all varga (divisional) charts, each house will be owned by a planet. The rising (ascending point) falling in the sign will become the ascendant of the respective varga chart.

2. The study is made based on Chitra Paksha Ayanamsa. This Ayanamsa value could be obtained by deducting about 56” from the value of Lahiri Ayanamsa for the years 1950 to 2050 AD. The astronomical definition of Chitra Paksha Ayanamsa is given below:

“When mean / true tropical longitude of star Chitra (Spica 16 – Virgins) is reduced by 180º, the remainder will be the mean / true value of Chitra Paksha Ayanamsa of the date. “

3. True longitudes of Rahu / Ketu are adopted in this study.

4. The presence of other auspicious yogas will enhance the good results and vice versa.

5. The principle of Argala and Upchaya will play important role in predicting the events .e.g a malefic Vargottama planet in 3rd house will enhance the significance of concerned varga chart,e.g. if such planet in bhava vargottama in D 1 and D-24, this planet will enhance educational prospects. 

6. Vargottama malefic planets in 3rd and 6th houses show beneficial results. If planet is benefic and placed in these houses, the good results may not occur easily.

7. The Vimshottari Dasa is adopted in this study. The events occur in major, sub or sub-sub periods of Vargottama planets.

8. Whenever a planet is in sign vargottama, it enhances auspicious results connected with its own signification as well as the significance of concerned varga chart. If vargottama planet is aspected by other planet(s), it may help to generate Rag-Yoga.

9. Similarly, if Ascendant of two Vargas fall in same sign and aspected by planets in both vargas, it helps the native to enhance the status of the native with the help of signification and portfolio of two concerned Vargas, e.g. a house Vargottama planet in D-9 and D-4 charts, may indicate acquisition of property and fortune with the help of spouse or in-laws family.

10.When a planet is in House Vargottama, it helps to acquire the benefit results according to signification of the Vargas. e.g. If a planet is in Bhava Vargottama in D-1/D-9, it may help in marriage, in case of D-1/D-10 chartrise in professional status, in D-24 success in education and so on.

11. This study is made based on Vimshottari dasa system, therefore, the planetary aspects are considered as per dictums of Laghu-Parasari. All the nine planets will aspect seventh house. Mars, Jupiter and Saturn have special aspects. Mars aspects 4th and 8th houses also, Jupiter 5th and 9th houses and Saturn 3rd and 10th houses, in addition to their seventh house aspect.

12.As per the dictum of Laghu-Jataka, Raja-Yogas are examined vis-à-vis Vargottama planets and signs. The Raja-Yoga will become operative if other planet(s) aspect the Vargottama planets and/or signs. If the aspecting planets are in some kind of sambandha (mutual relation-ship) the Raja-Yoga will be stronger, auspicious and lasting. The Sambandha of three kinds are considered in this study
(a) mutual aspect
(b) exchange of signs
(c) conjunction of planets in one sign.

Conclusion
Laghu, Jataka of Varaha Mihira sums-up basic and important concept of predictive and natal astrology in brief. This Karika has similar importance as Laghu-Parasari in handling Parasar’s Vimshottari Dasa System. 
Laghu-Jataka lays down the basic concept and foundation for operation of Raja-Yogas. These three concepts are given below in ascending order as prescribed by Varah-Mihira:

1. 1st concept of Raja-Yoga: The exalted planet should be aspected by temporal friendly planets. If the planets are powerful and more than one in number, the powerful Raja -Yoga
will be generated.

2. 2nd concept of Raja-Yoga: At least, three powerful planets may be placed in Kendra (angular houses). If the planets are more than 3, the more powerful Yoga will be generated.
This concept yield to more powerful yogas compared to the first one. Parasara also says if powerful planets are placed in mutual Kendra (angular houses), they act as mutual Karka and yield to Yoga-Karka results.

3. 3rd concept of Raja-Yoga: This concept not only gives powerful results but is more versatile and the quality of yogas generated are very diverse and of far reaching auspicious results. The concept of Vargottam is very powerful and unique tool of predictive astrology. This concept thus establishes a mutual interconnectivity in Varga charts and show promise for fulfillment in some specific areas of life which otherwise are not so apparent in the nativity. The Vargottama position removes many afflictions and is also a strong tool to fix auspicious Muhurtas. I have applied Vimshottari Dasha in my study to show the importance of Vargottama principles with the help of several examples. The results are encouraging. The savant of Astrology may try to verify the efficacy and reach of this concept with the help of other Dasa system also. I shall feel earnestly happy, if the savants may draw some benefit from this study to access the powerful influence of the concept off Vargottama in predictive Astrology.

Reference
1. Laghu – Parasari
2. Brihat Parasara Hora Shastra
3. Laghu-Jataka of Varaha Mihira
4. Brihat Jataka of Varaha Mihira
5. Varga charka – Edited by Pt. Sanjay Rath
6. Navamsa in Astrology – C.S. Patel

presented by Sri Rahul Gupta (FB pg Astrologers from ICAS..)

Tuesday, December 4, 2012

Shankara Digvijay - Part 1 : Presented by Sri Rahul Gupta Kanpur

Shankara Digvijay - Part 1

Vedic India in the 8th century A.D

More than a thousand years had elapsed since The Buddha had appeared and preached his messages of compassion and the supremacy of ethics. He spoke of Dharma and Sangha but not of God. In the course of centuries following Buddha, the Buddhists evolved rigorous logic to defend their thought and rid themselves of what they thought as superstitions. Their logic did not feel necessity of God. But the masses among the Buddhists did not observe any of this reason or atheism. They knew Buddha and worshipped him as God. Buddhist Viharas were built in gigantic dimensions. Buddha’s images made of costly metals and materials were installed and worshipped with great pomp and splendour. Swaying away from the pure Vedic injunctions but clinging on to their lower aspects, the spiritual life among the Buddhists was at a low ebb with the vigour and purity of Buddha having vanished. The masses had moved gradually towards abandoning the Vedic way of life, comprising of the various duties in accordance to the sacred tradition and the Ashrama - stages in life. There was a strong and urgent need for the revival of the Sanatana Dharma, lest it crumble to non-existence. Jaimini and Kumarila Bhatta awakened the ignorant people from their slumber of ignorance, and helped them to follow the Vedic rituals meticulously. The Vedic religion was codified into sutras of Purva Mimamsa, the Vedic rituals and sacrifices were revived and they gained a position of honour.

In the course of practice, the sacrifices and rituals were upheld as the ultimate goal and the true Vedic dictums were forgotten. Spiritual insight was conspicuous by its absence. At such a crucial juncture, Sri Adi Shankaracharya, respected since across the world as the greatest philosopher and revered as an incarnation of Lord Sadashiva, walked the earth.

Divine Descent

The Madhaviya Shankara Vijayam, the most popular and widely accepted account of Sri Adi Shankara’s life, describes the advent of Sri Adi Shankara thus - ‘The One sitting under the banyan tree, Lord Dakshinamurti (Shiva), the Teacher of the Supreme Truth through the medium of silence, left his place of meditation. He is now moving about in the form of Shankaracharya, imparting his precious advice of knowledge to the world, which has been caught in the boundless dense forests of ignorance and is threatened seriously by the approaching flames of the forest fires of family bondage.’ -

अज्ञानान्तर्गहनपतितान् आत्मविद्योपदेशैः
त्रातुम् लोकान् भवदवशिखातापपापच्यमानान् ।
मुक्त्वा मौनं वटविटपिनो मूलतो निष्पतन्ती
शंभोर्मूर्तिः चरति भुवने शंकराचार्यरूपा ॥

Shankara was born to Aryamba and Shivaguru, a Nambudri Brahmana who belonged to the Vedic branch of Krishna Yajur Veda. Shankara’s birthplace was Kalady in Kerala, on the banks of the Poorna river. Kalady is situated a few miles from Tiru Shiva Perur (present-day Trichur), which contains the Shiva mound Vrischachala where Shivaguru and Aryamba prayed and were blessed with the divine child. This event of the birth of Sri Shankara in 788 A.D that marked the beginning of the revival of the Vedic system is described thus in the Madhaviya Shankara Vijayam - ‘Just as the Divine Mother, Parvati begot Sri Subrahmanya, the virtuous Aryamba begot Sri Shankara on the auspicious Vaisaka sukla panchami (fifth day of the waxing moon during April-May) in the year 788 A.D, when the star attributed to Lord Shiva, Arudra was in ascendance with the Sun, Saturn, Jupiter, and Mars in exaltation.’ -

लग्नेशुभे शुभयुते सुषुवे कुमारं
श्री पार्वतीव सुखिनी शुभवीक्षिते च ।
जाया सती शिवगुरोः निजतुङ्ग संस्ते
सूर्येकुजे रविसुते च गुरौचकेन्द्रे॥

From Brahmacharya to Sanyasa

Shivaguru passed away when Shankara was yet a child. The mother Aryamba brought him up and performed his Upanayana according to tradition. The boy Shankara proved to be a prodigy and completed his Vedic education and Sanskrit studies very early in life. His faith in God even as a young brahmachari was intense, and events that unfolded began exposing his divine avatara. In one such occassion when He had gone to beg for alms, as a Brahmachari is ordained to, he came across a house with a lady in utter poverty. On seeing the young brahmachari, her heart melted, and expressing with great sorrow that she was unable to offer even a small quantity of food, with utmost humility, offered the only dried amalaka left in the house. The young Shankara, moved by the miserable condition of the large-hearted lady instantaneously composed a hymn on Lakshmi (known as Kanakadhara Stotram) praying for the relief of the family. Goddess Lakshmi instantaneously showered the house with the gold amalakas.

Once Sri Shankara’s aging mother fell unconscious while returning from a bath at the river. Sri Shankara invoked the river and prayed that she change her course and flow near their home so as to facilitate his mother. The following morning, the people of Kalady were struck with awe when they found that the river indeed had changed its course, giving in to the young brahmachari’s earnest appeal.
Sri Shankara felt the call of Sanyasa but Aryamba was unprepared to part with her only son, the solace of her widowhood. One day when Sri Shankara was bathing in the river Poorna, a crocodile caught his leg and started dragging him in. He appealed to his mother to give him permission to take Sanyasa conferring on him a Punarjanma (a new birth). Aryamba knew that she would have the satisfaction of at least having her son alive even if it were in the robes of a Sanyasin. On the other hand, if the crocodile does not free her son, she would still be consoled by the fact that her son would abandon his body as an ascetic. Still, trembling with fear, Aryamba consented to Sri Shankara’s request and lo! The crocodile released its hold on Shankara. Shankara was now free to embrace Sanyasa and entrusted his mother into the care of his relatives. Aryamba, still grieving over Sri Shankara’s decision, said that her consent in accordance with Shankara’s request was only to taking Sanyasa but not to allow the relations to perform her obsequies. So, in order to pacify his mother, Sri Shankara made the following statement, as described in the Madhaviya Shankara Vijayam (Verse 5.71) -

अहन्यम्ब रात्रिसमये समयान्तरेवा
संचिन्तय स्ववशगाऽवशगाऽथवामाम् ।
एष्यामि तत्र समयं सकलं विहाय
विश्वासमाप्नुहि मृतावपि संस्करिष्ये ॥

‘Oh mother! When you think of me I will give up all my work and come to you, whether you think of me at day, night or in between them (Sandhya time, that occurs at sunrise and sunset), whether you are conscious, unconscious or burdened with sorrow. If you die, I will myself perform your last rites. You can believe me.

’Initiation and study under Sri Govinda Bhagavatpada.

Shankara then left Kalady in search of a Guru. The Guru of all the Gurus, the Acharyas of all the Acharyas, Lord Parameshwara in human form, the young boy Shankara, despite having mastered all Sastras by then, resolved to seek Upadesham from a Guru and get his self acquired knowledge made wider, holy and pure by a spiritual teacher. He found his Guru on the banks of the river Narmada, in Govinda Bhagavatpada, disciple of the famous Gaudapada, the author of the famous Karika on Mandukya Upanishad.

Madhaviya Shankara Vijayam (Verse 5.91) describes Shankara’s meeting Govinda Bhagavatpada in beautiful verses, rich in meaning:

तीरद्रुमागतमरुद्विगत श्रमः सन्
गोविन्दनाथवनमध्यतलं लुलोके ।
शंसन्ति यत्रतरवो वसतिं मुनीनां
शाखाभिरुज्ज्वल मृगाजिन वल्कलाभिः ॥

‘The deer skin and the bark of wood hanging from the trees are the indications of the abode of sages. Sri Shankara went to the middle of this forest, enjoyed the cool breeze and felt relieved of the fatigue caused by his walking and saw the abode of the sage, Sri Govinda Bhagavatpada.’

Shankara praised the great sage recalling the latter’s previous birth as Patanjali, portrayed thus in the text (Verses 96-97).

उरगपतिमुखात् अधीत्य साक्षात्
स्वयमवनेर्विवरं प्रविश्य येन ।
प्रकटितमचलातले सयोगं
जगदुपकारपरेण शब्द भाष्यम् ॥

‘Having learnt all Vidyas from Adisesha in the nether world, you came to this world to give it the Yoga Sutras and Mahabhashyam (Bhashyam on Panini Sutras of grammar).

तमखिलगुणपूर्णम् व्यासपुत्रस्यशिष्यात्
अधिगत परमार्थम् गौडपादान्महर्षेः ।
अधिजिगमिषुरेष ब्रह्मसंस्थामहं त्वाम्
प्रसृमरमहिमानंप्रापमेकान्त भक्त्या ॥

‘You have attained the highest spiritual realisation through the instruction received from the great Gaudapada, a disciple of Suka, the son of Vyasa. I salute thee, the repository of all virtues and have come praying for instruction in the truth of the Supreme Brahman.’
When Sri Shankara was thus praying, Sri Govinda Bhagavatpada deeply immersed in Samadhi, intuitively learnt even in that state about the greatness of the visitor, got out of his supreme consciousness and asked, ‘Who are you?’ To this, Shankara replied in terms indicative of his great spiritual attainment.

स्वामिन्नहं न पृथिवी न जलं न तेजो
स्पर्शनो न गगनं न तद्गुणावा ।
नापीन्द्रियाण्यपि तु विद्धि ततोऽवशिष्टो
यः केवलोऽस्ति परमः सशिवोऽहमस्मि ॥

To repeat Shankara’s own words that are couched in ten verses (known as Dasa Shloki), each with a refrain ‘only one remains, and that Shiva I am’, the first and last verses are reproduced below.

न भूमिर्नतोयं न तेजोनवायुर्नखंनेन्द्रियं वा न तेषां समूहः
अनेकान्तिकस्वात् सुषुपूत्येक सिद्धिस्तेदेकोवशिष्टः शिवः केवलोहम् ।
न चैकं तदन्यद् द्वितीयं कृतःस्यात् नवा केवलत्वं न चाकेवलत्वम्
न शून्यं न वाशून्यमद्धैकत्वात् कथं सर्ववेदान्त सिद्धं बवीमि 

‘I am neither the earth nor water nor fire, nor air, nor sky, nor any other properties. I am not the senses and even the mind. I am Shiva the divisionless essence of consciousness.’
Hearing these words pregnant with the spirit of non-dualistic consciousness, the sage was delighted and replied, ‘Through the power of Samadhi I see that you are the Lord Shiva descended on earth in human form

स प्राह शंकर स शंकर एव साक्षात

Having said this, Sri Govinda Bhagavatpada stretched his legs outside the cave and showed his feet. Sri Shankara worshipped the Guru by performing Puja to his feet. By his conduct, Sri Shankara indicated to the world that the first duty of a disciple is to perform Puja to his Guru’s feet. Sri Shankara pointed out that it is only the knowledge obtained from the Guru after service to him that can yield fruits and so he did humble service to the Guru. Highly pleased, Govinda Bhagavatpada imparted to Shankara the knowledge of Brahman through the four Mahavakyas (great Vedic sentences). The great Guru then taught Sri Shankara the Vedanta Sutras of Vyasa, the essence of Vedanta philosophy. Once, when the river Narmada was in spate, causing great discomfort to the people, Sri Shankara without disturbing the penance of his Guru, brought the river under control by uttering the Pranava (Aum). Before long, Sri Shankara completed his formal studies under the Guru. Sri Govinda Bhagavatpada now asked his gifted disciple to go to Varanasi, where all learned men converged and blessed Sri Shankara to bring out commentaries on the Brahma Sutras.

http://www.sringeri.net/history/sri-adi-shankaracharya/biography/abridged-madhaviya-shankara-digvijayam/part-1