On Sep.6, the Rashi Chakra was relieved of the Sade-Sati and the Kantak from AL. BPHS prescribes that the Amavasya Dosha ought to be remedied at birth else the life of the native acquires tones of hellishness, all other good combinations in the chart notwithstanding. Worship of the luminaries with a pot containing water from the Holy Ganges is recommended, and this must be dome with the recitation of prescribed Mantras for Sun and the Moon and the water must be anointed with Panchapallava: The Five Leaves from prescribed trees. The Mantras were recited the prescribed number of times and the water poured over the head of the native and that of his parents. The luminaries are Sthira Karakas for the parents.
The conjunction of the Sun and the Moon on the Amavasya lunar date exposes them to the malefic influence of Rahu who rules this Tithi and in this case Saturn conjoins the Amavasya Yoga in the 10th House and this triumvirate is aspected by Rahu with Graha and Rashi Drishti from the 6th House. Due to all these factors, the Yoga was rendered more intense and no career was forthcoming in the Sade-Sati and Kantak from the AL. Also the degree of psychological understanding was lacking due to the delusion fostered by Rahu. To a certain extent all these were lifelong features. On the other hand the Digbal of the Lagnesh and Atmakaraka Surya has endowed the chart with Siddha Yoga and solar attributes. The exaltation of the Moon creates a specific Rajayoga mentioned by Parashara as Moon is the 12th Lord for Simha Lagna exalted in the 10th House. The great Sage has said this is a combination for some elevated expenditure and ownership of fine paraphernalia. The mythic perspective inherently loaded in the Uchcha Chandra has meant that the life journey has moved from relative blindness and not-knowing to a situation of perspective and understanding.
Inspiration to do the remedies was derived from Pt. Sanjay Rath's excellent text on Vedic remedies: Vedic Remedies in Astrology. Apart from the standard Amavasya Dosha, a certain pressure was gleaned on the 10th House. Pt. Rath suggests that the 10th House is the junction to determine the debt of the forefathers since it is an Artha Trikona house both from natal Lagna and the 9th House, the latter house being that of the father. It was appreciated at the outset that though a standard Pitra Shrapa or a Curse of the Forefathers was not there as the 10th Lord and Shubhapati Venus was well-placed in the Rashi Chakra and was the lord of the AL in the Dashamsha (D-10) chart, there was still the element of some Karmic debt as both Surya-Shani and Chandra-Shani combinations existed in the 10th House of the visible portion of the zodiac. It was determined that 10 Bhagwad Gitas ought to be donated to a ritualistic Karmakandi Brahmin since the 10th House was involved. It was learnt from the text mentioned earlier that Bhagwad Gitas are a good substitute for donation of cows since the latter are vulnerable to a lack of care by a poor Brahmin. The donation of the Bhagwad Gitas was done after Tarpan (ritual offerings to the ancestors) was performed in the Shraddha Paksha (fortnight ordained for these rituals) for the departed souls.
It was also found that even Mantras for benefic planets in the chart ought to be chosen with care, since mathematically determined according to some occult tables, they might be inimical to the native in question. It was pondered that since the entire effort to improve his situation revolved around the external features of life like career, office and social life, the Arudha Chakra and the Bhava Arudhas ought to be studied. The AL was Scorpio with Ketu as one of the lords. Ketu Antardasha was also going on in the Vimshottari Dasha scheme. Ketu is also placed in the 9th House from the AL and this very house also happens to be the A10, the external manifestation of the work, i.e. office. The Ketu Graha Mantra was found to be suitable to the native?s Rashi name and other technical considerations. On some counts it turned out to be a Mitra Mantra or a friendly mystic entity. It required 5000+ repetitions and these were rapidly done. By doing Ketu Graha Mantra, the AL was activated and since the 9th House from AL had Ketu in the Rashi Chakra, the fortune of the visible personality was also called into question. Since Ketu is posited in the A10, the actual office was also involved in the remedy.
The dictum that all techniques of Vedic Astrology are in perfect harmony with each other was amply illustrated here as all the positives almost coincided. In the Narayan Dasha scheme the 5th House Antardasha was going on as reckoned from the Narayan Dasha Rashi and this happens to be the 6th House of daily work or regular job as seen from the Lagna. Thus, the native joined work that is suited to his calling in life, three days after performing the Amavasya Dosha remedy. The native has been wearing an excellent Pukhraj since Rahu Mahadasha and before the commencement of the Sade-sati and this would have played a greatly protective role. However, the gem was being worn in the index finger and it is recommended that no gems be worn in this finger as it embodies Ahamkara or false ego. The third finger has the fire element and is symbolic of the Dharma Trikona and the Yellow Sapphire ought to be worn in this. In any case, the said stone had been taken off several times in the course of the Sade-Sati as it was not able to encroach into the domain of Saturn and prevent the necessary trials that Saturn had deemed essential for the journey of life. The gem was then worn in the Anamika.
The guiding principles for this Jyotish exercise in pragmatism were taken from the aforementioned text and the understandings applied to the chart at hand. For a practicing Vedic Astrologer, the immediate efficacy ought to be taken as a pointer to the massive potential of Hindu wisdom to view life as a pulsating and vibrant entity open to suggestion.