Saturday, December 27, 2008

Vedic Astrology Forecast Commencing June, 2008

|Om Bhargavaya Namah|
Interpretation Guide: Read the predictions for all the signs given below, rather than just yours because many general tendencies of the present transits are housed under the descriptions under miscellaneous Rashis. The discerning reader would be able to glean crucial information from the analysis given in respect of another sign. Also, the analysis and predictions are to be applied intelligently to the Lagna, Arudha and Chandra Rashi based on the information given and also based on the following codec:
(i) Use the Chandra Rashi to judge facets relative to the mind and the emotions. The flow of things and societal participation have to be judged from here. Saturn transit should be seen especially from here and only thereafter studied from the other two reference points.
(ii) Judge the transits from the AL for finances and social realities. In the latter there is commonality with the Chandra Lagna since the Moon is Karaka for all Arudha. Kantak Shani or Ashtam Shani from the Arudha carries special import.
(iii) Lagna Gochar is more personalised as this is the deep and more intimate reality of the nativity.
As a final determinant, since all three references are an integral part of all Jatak, study the predictions with reference to all three to derive an effective summation of the transit planets.

Mesha/ Aries:
For this Rashi, whether reckoned as the Lagna, Arudha Lagna (AL) or the Chandra Rashi, the latter often referred to as Rashi simpliciter, the Gochar or transit of the Lagna Lord Mars/ Angaraka in debilitation is not a positive. There can be anger or irritation related troubles at the present time, especially since the higher octave of Mangal, Ketu, the South Node of the Moon is joined the planet. The two form the Pishacha-Badhak Yoga which can cause one to lose one's head, be abusive and encounter generally undesirable and unpleasant situations of this sort.
For those who are vulnerable to black magic and machinations of enemies, this can be a vulnerable transit. Be careful and consult a Jyotishi if such contingencies are at all apprehended. 
The Gochar of Guru can be mistaken to be an outright positive till December 11, 2008, especially if one is following the transit from the societal and financial perspective furnished by the functionality of the Arudha Pada; this could be based on the premise that the Deva Guru in the 9th House from the Arudha Lagna would be hugely beneficial for the fortunes of the manifest image formed and displayed by the Arudha Lagna. While this holds true even for the most malefic planets such as Rahu and Ketu and even for the Upagraha, Guru or Jupiter in the 9th Bhava from the Arudha Pada furnishes something of a notable exception.
Despite the tremendous benefits of the 9th Bhava from the AL, it remains a destructive Bhava with Tamas tendencies due to the basic fact of success accruing in the world through competition. For Jupiter such realities are not entirely suited to his intrinsic nature. Therefore, even though the transit of Jupiter in Sagittarius is not adverse for this AL, it cannot be said to be an outright positive or devoid of some deep-seated discomfiture.
It might be ventured that it would be only after revealing some truths and reality checks that Guru would give most of the benefits for the Aries Arudha Pada.
Work may try to offset some of the bitterness in the heart and in the domestic scene, the latter caused by headless arguments and domestic bickering. This is due to the fact that Rahu in the 10th Bhava from this Rashi in the Karma Sthana will try and influence the Lagna from the professional or work environment. This is the principle of Argala at work. While this zeal may work at the present time, when these words are being written, due to the Yoga of the Moon and Rahu (25th May, 2008), when the Chandra Graha transits out, Rahu will not be able to scheme out a solution alone to counter the rage in the mind.
The great positive that can effectively quell these challenges, as too the challenge posed by melancholic Shani or Saturn in the 5th Bhava, is the fact that Mercury, Venus and Sun are transiting Taurus at the present time. The immediate family and wealth positives can help the Mesha Jatak or native to transcend the issues precipitated by rage and anger, accidents and abrasive interactions. Shukra is in its own Rashi in Vrishabh and the wife and commercial bulwarks can help the native tide over the weakness of the Lagnesh and the slowness in the mind brought about by Shani.
The other great positive is the Graha Drishti or planetary sight aspect of the benefic Jupiter to the Lagna giving the native the much-needed divine grace and wisdom to address himself to the situation at hand. Also because Guru is Vakra or retrograde, the Graha embodies three times the strength to strive and the aspect carries that much more potency, three times in fact, to impose sage counsel and good fortune on the head of the Jatak shown by the Lagna. This can offset the third house blow of Shani to the 7th Bhava of marriage by the malefic third house aspect. The distinction here is that the attitude of the native to the marriage suffers while the spouse is trying to assuage the troubles, Venus being the 7th Lord as well as the Naisargika Karaka for the marriage.

Vrishabh/ Taurus:
For Vrishabh Lagna, the Lagnesh Shukra is in the Lagna itself at the present time and is joined the 2nd and 5th Lord Budh along with the 4th Lord Surya. This is a magnificent Rajayoga. The blessings of the 4th Bhava, a Kendra, showing effort at home and in education and those of Purva Punya, blessings obtained through good deeds done in the previous incarnations all come into play and make this a fortunate time.
However, apart from these facets there are some challenging features at play. The 7th Lord Mangal is Neecha and placed in the 3rd Bhava with Ketu showing that if there are any natal indications in the horoscope towards marital discord and suspicious traits in the spouse, the same might manifest at this moment. For male nativities this could be a latent reaction against forced celibacy or abstinence while for female nativities it could be erring from the proper manner of marital conduct.
Shani in the 4th Bhava for Vrishabh as a reference does aspect the 10th House, but this is not through one of the special aspects of the planet. Therefore, the problems at work will not come through as being severe, at least not because of the Gochar of Shani. Guru in the 8th Bhava is usually not considered good as it makes the native disregard eternal wisdom. However, here Guru is retrograde in Dhanu Rashi which is its Moolatrikona Sthana and it could pave the way for some occult experiences and sudden events.
Rahu, the 10th Lord for the chart with Vrishabh rising is in Marana Karaka Sthana in the 9th House and conventional adherence to religion is excluded. Even is spirituality were to manifest, it would be individualistic rather than conventional. However, if the selfsame Rahu were to be studied from the Arudha Lagna, then this Gochar could be excellent as Rahu has the potential to crown the Jatak with material and societal bounty. Of course, such results can only come to pass if Rajayoga is promised when reckoned through Argala Chakra calculated with reference to the Lagna, Arudha Pada and the Karaka Lagna, and further such Yoga is also set to fructify at the present time so that the Rahu Gochar from the Pada might tie in to precipitate the best Mayik results.
Mithun/ Gemini:

Mithun Rashi has finished the Sade-Sati as Shani left Karka and entered Simha. In fact for Mithun AL people, Shani in the 3rd Bhava can give a resolute image as malefics in the 3rd and 6th Houses from the Arudha Lagna indicate material success unless they are debilitated in Rashi or Navamsha.
The Argala of Mars and Ketu from the 2nd Bhava is obstructed by Mercury, Venus and Sun in the 12th House. Thus harsh speech might give way to heavy spending to compensate and perhaps foreign travel also if the Dashas are appropriate and the chart is attuned to the native travelling long distances.
In spiritual charts, this could also entail a visit to the Ashram of the Guru as the 12th Bhava happens to be the 4th from the 9th, denoting the house of the spiritual master.
When the Moon is in Gochar in the 8th Bhava, as it is at the time these words are being written, there is a serious danger of dwindling finances as it would be the 2nd Lord of the Rashi Chakra in Marana Karaka Sthana, damaging the 2nd Bhava. One conspicuous feature of this transit chart is the placement of Guru in the 7th Bhava. So, if Guru is aspecting the 2nd Bhava or Lord from the functional and relevant Upapada in the radix, it could be times for the wedding bells to ring. Otherwise, this is a good time to meet the future spouse as when Gochar Guru aspects the 7th Lord or Bhava in transit, ceteris paribus, it is a good time for the future spouse to be met.
Karka/ Cancer:
Karka Rashi natives are in the final third of the Sade-Sati of lord Saturn and have experienced the transformation brought about by Saturn at the level of the emotional mind. For those with Karka Lagna, the crucial age of Saturn return, 30 years, has been crossed and another stage of life has begun one where basic realities indicated by Shani have been assimilated and recognised.
For accurate appraisals of the effect of Gochar Shani in the 2nd Bhava from the Chandra Rashi, the first step should be to find out the numerical strength of the said Bhava through the technique of  the Ashtakavarga Bindus. If the Bhava is strong in this respect and there are contributing Bindus, then the financial contraints of this phase of the Sade-Sati and the tension at home might not be felt acutely.
My other worry for this Rashi at the present moment stems from the fact that the Jala Tattwa is temporarily quite afflicted. Thus in nativities that are marred healthwise by the presence of Rudra Yoga, especially that to which radical Mars has made a contribution, then this is a time to watch out for health adversities. The fire energy of Mars, as too Ketu, in accord with the classical dictum 'Kujavad Ketu': Ketu is like Mars, the Agni Tattwa collides and is incompatible with the watery Karka Rashi. When this occurs in the Panchanga in the Tithi-Vara duality, namely, the same Graha lords over both, it can precipitate a Dosha. The reason is not far to seek: while Vara carries Agni Tattwa, Tithi is watery, much as the Moon-lorded Cancer.
Shani has unobstructed Pap Argala on the Lagna, so food and drinks intake especially junk food needs to be watched with care. Rahu and Moon are joined in the 7th Bhava so the attitude towards marriage needs to be channeled and watched carefully. Though the Moon is not at all a lasting placement, the 8th Lord Rahu is transiting the 7th House and cannot be considered a happy phenomenon especially if the Rashi Upapada and Darapada show affliction as well.
In any case, the challenges of the conjunction of Ketu and Mars in the Lagna are somewhat offset by the placement of Guru in the 6th Bhava. The conduct of the Jatak shall be such that it would be difficult for others to find grounds for enmity. This is especially so if some such combination exists from the natal Rashi Lagna and the Shatrupada also shows similar character traits of the competitors and those inimical which might travel the distance in understanding the Jovian nature of the native's competitive personality traits.
The other quite significant positive and one almost certain to show itself at the present time is the unobstructed Labha Argala of three planets to the Lagna. According to Parashara, such an intervention of Grahas is sure to make its mark in the affairs of the native. Wealth and overall expansion and optimism shown by Budh and Shukra as too the 2nd Lord Sun will help the finances. These should be well-placed from the Pada and the Atmakaraka for the effects to be truly felt and even this last sentence has some ifs-and-buts one of which is that the Mahadasha or Antardasha of one of these Grahas, or more, should be on to derive noticeable results. These are some of the limitations of divining fortunes through transit horoscopy.
Simha/ Leo:

 For Simha Rashi, one recent benefit has been that due to the nodal transit, Ketu has moved out of Yuti or conjunction with Gochar Shani. While in some cases, where the radix is basically predisposed to spirituality, this Yoga can further the spiritual impulse, especially if Shukra is also involved, the conjunction of two dire malefics in the Lagna is not good at all. So, Simha Rashi Jataka can breathe easier, now that Ketu is in Karka or Cancer. Of course, at the present time, Ketu has gone and joined Neecha Kuja, so it is a bit of 'out of the cauldron and into the fire' situation.
Shani in Lagna is in Marana Karaka Sthana (MKS) and influences the Lagna badly. For those with Simha Lagna, health can pose troubles as Shani is the antithesis not only of the life-giving Lagna but also of Leo, lorded by his father, the Cosmic King. The picture abpve is apt as Simha depicts forests and hills and Shani in the Lagna aspects the 10th Bhava of Karma with his 10th Bhava aspect or Latta/ kick. The King can limp a bit in work and for this, Kantak Shani, which would be more pronounced when judged from the Simha Chandra Lagna since the 10th Lord and Bhava from the radical Moon are crucial in garnering societal support to the professional commitments, is largely responsible. Of course, those with Simha Rashi and the Moon tenanting this sign in the Atha Janmanga Chakram, the Sade-Sati is in full flow and this is the white-hot phase of the Sade-Sati.
The emotional sheaths of the mind are under stress and the working ability has also taken a beating. For those with Chandra in the Lagna, the effects can be excruciating. Even if the Gochar subsists from one of the Lagna, AL and the Chandra Rashi, the relevant stanza of the Rudra Chamakam must be recited for relief and mitigation. For those who have learned to work hard and have also learnt the lessons of Shani previously, the Gochar of Shani in the Lagna only may not prove to be overly disastrous, given that the Rashi Chakra does not display any overarching trials and the Moola Dasha is not indicating the precipitation of some thorny Karma.
Deva Guru Brihaspati has been in Gochar in Dhanu Rashi in the 5th Bhava from the Lagna and for those running the Guru Vimshottari Mahadasha or indeed any other applicable conditional Nakshatra Dasha of Guru as taught by Parashar in the BPHS could reap a rich harvest in every sense of the term, once again keeping in mind the Karmic facets listed above, including the sum total of the Karma to be experienced in the given lifetime as deciphered through a rectified Shashtyamsha Chakra/ D-60 chart. This chart has been given the most weightage amongst all the Varga Chakra or divisional charts and for this reason.
The debilitated and afflicted Yogakaraka Mangal in the 12th House furnishes strong grounds for the fructification of Vipreeta Raja Yoga purely because it is a natural malefic. Otherwise also, the Lagna Lord Sun has maximum Digbal in the 10th House and forms a powerful Yoga with the 10th Lord Venus in the 10th House. Some work related developments could be expected at this time with the Gochar as it is. The 2nd and 11th Lord Mercury which acts as Kubera for this Lagna forms a powerful Dhan Yoga with the Lagnesh and also forms a good combination with the 10th Lord Venus.
The malefic Rahu is transiting the 6th Bhava eminently suited for malefics and does not hurt in this location. Even though it is the co-lord of the 7th Bhava for this Lagna, its Gochar in the 7th Bhava could not have furthered the prospects of marriage. For those on the brink, it might be prudent to have a learned Jyotishi unravel the Hindu annual chart or the Varsha Tithi Pravesha Chakra as revealed by Pandit Sanjay Rath, the Param Guru of the Sri Jagannath Centre a few years back. This technique remains the crowning glory of Hindu Jyotish and might offer some reprieve from the Tajak Varshaphal technique about which this writer expresses no opinion whatsoever.
Kanya/ Virgo:
The defining factor for Kanya Chandra Rashi natives is that Saturn is transiting the 12th House from the Rashi indicating that the Sade-Sati of seven-and-a-half years has begun in right earnest. So the transits for this Moon sign are going to run  subservient to the power of Shani to transform the inner landscape and psychological moorings. Therefore, whether we speak of 2007 when Saturn had come to Leo, or of now when Saturn is in Leo in 2008 or of later times, the personality traits that are to be outgrown must be outgrown even though the process can be a bit painful at times. Factors that are important for this transit are the numerical strengths of Bhavas in the Ashtakavarga system that the Sade-Sati influences, the fact whether Saturn is simultaneously transiting over natural malefics in the radix and perhaps most importantly whether the natal Moon shows psychological vulnerablities such as over-sensitivity, coldness, emotional callousness and societal shortfalls. If any or similar lacunae show up in the Rashi Chakra, then this period can be a significant learning curve and has the potential to persist even in the phase of potent and conspicuous Dashas in any of the applicable systems of periodicities.
More about the subsisting Sade-Sati relating to various signs has been written elsewhere on the webpage and be sure to look around and to refer to the same for further information. I would, at the risk of repetition, state that Moola Dasha facets in the nativity and the importance of the Rudra Chamakam are absolute in such a period. Work on the horoscope accordingly.
Moving away from this transit we observe that Guru in Dhanu Rashi is providing unobstructed Sukh Argala at the present time and the atmosphere at home is good and learning undertaken proves useful and relevant. As this intervention is unobstructed, work is unlikely to interfere. As Shani is in the 12th House for Kanya Lagna, those not running the Sade-Sati but having Saturn transit the 12th House from the Lagna, run the risk of incurring bad expenditure, either accruing due to general despondency or through like factors.
Venus, Sun and Mercury in the 9th House form a tremendous and positive Yoga which can bring about a lucky break or foreign travel or basically help you to achieve success since the Lagna Lord Mercury is involved. This is also a transit Dharmakarmadhipati Yoga and if this Yoga is there in the radix then the native shall perform sterling Karma in this transit. The work and actions of the native shall be spotless and worthy of being emulated. The Yoga is usually considered the highest in the land and the native takes and approaches his work (10th Lord) as his Dharma or religion (9th Lord). For those interested in going to a pilgrimage this is ideal as the 12th Lord Sun is also conjoined the combination.
Malefics in the 11th give the requisite drive to attain while Rahu in the 5th House should not be allowed to hatch illusory and grandiose plans which have little foundation in reality.
Tula/ Libra:
Jatak of this Rashi and Lagna are lorded by the bright-eyed diamond, Shukra, with an attention for detail and tend to feel overlooked if their concerns are not met with an attention to primacy. Thus, their forcast must not be placed at the end and perhaps should be given in more deliberate detail, to assuage their worldly expectations. All this is, of course, half in jest, just in case.
The present time actually shows a lot of focus on inner transformation, sudden changes, and having to encounter and overcome stumbling blocks. All this can have divergent meanings based on the Dashas in the radix and the natal Karma to be experienced; for example, these transits could just as well mean reaping a rich harvest, a windfall, a sudden blessing and also unfloding of the some important Karma that might alter the tenor and nature of life itself.
For Tula Pada, the placement of two benefic planets in the 8th therefrom is good and there may be ready access to the resources of others as the 8th Bhava is the 2nd Bhava of resources from the Lagna of the other, namely the 7th Bhava when reckoned from the original reference. Kuja, even in debility has maximum directional strength from the Lagna and can help in decision making. It gets Gochar Neechabhanga both from the Lagna, indicating that the challenges can be overcome through self-effort and from the Moon, showing that proper Mantra and social support can also ease the situation.
If a nativity has Jara Yoga then one's conduct ought to be watched as the 7th Lord Mangal is in the 10th House. The violence and cutting nature of the Gochar applicable to all nativities in some manner or the other are also reflected in the brutal double murder of the young Arushi Talwar and the Nepalese help, Hemraj in the Delhi suburb of Noida . It ought to caution the right-minded citizens that violence and anger represent the collective Achilles Heel at the time of the present Gochar.
Brihaspati is in Marana Karaka Sthana in the 3rd Bhava and the sage counsel of the Guru runs the risk of being discarded in view of the urge foe temporary gratification as Jupiter does not feel comfortable in the place of copulation, one of the Bhavas of the the Kama Trikona. Needless emphasis and identification by all Tula Jatak with these findings must be avoided at all costs since these are cautionary musings which become applicable only of something of the sort is a constant risk in the nativity and not otherwise.
The Sukha Argala of the Rahu-Chandra Yoga cannot really bring happiness to the heart right away because Rahu will give delusion to those with an afflicted Moon and/ or 4th House and Lord in the natal Rashi Chakra. In fact there is a Gochar Bandhana Yoga at the moment where the native might feel caught up between the shrill fears of the mind and the heavy traffic at work. Attempt to strike a balance and to view the whole thing with some sort of perspective. The Rajayoga in the 8th House can bring inheritance and insurance benefits to the fore as well.
Shani in the 11th Bhava in an Upachaya Sthana is well placed and Tula Rashi natives would do well to appreciate that the next Gochar of Shani is going to be in Kanya Rashi when they would begin their Sade-Sati. Though Shani is Yogakaraka for the Lagna, the Sade-Sati inevitably brings some emotional turmoil with it. So use the intervening period to enjoy emotional freedom to the utmost if the same should be available to you based on the natal Karma.
Vrishchik/ Scorpio:
For this Rashi, the Gochar appears promising as the benefic Guru being 2nd Lord of wealth and movable assets is stationed in the 2nd Bhava itself. This position gives Dhan Argala to the Rashi Lagna and this Argala is not obstructed by any planet in the 12th Bhava, making it quite powerful. So finances, wealth and speech will bring great gains especially as the Naisargika Karaka for speech, Budh or Mercury is also very well placed in Vrishabh Rashi in the 7th House. This latter sign is a friendly sign for the Graha and so commerce and business transactions are also going to be fruitful.
The 7th Lord Venus is in the 7th Bhava itself so for those people whose natal Upapada Lagna and the Darapada in the Navamsha show that marriage might be in the offing, people with this sign rising in the Varsha Tithi Pravesha Chakra/ the annual chart can be optimistic of the chances of marriage. As far as Hindu annual horoscopy is concerned an assemblage of Grahas in the 7th Bhava is to be construed differently from the negative implications it carries in natal horoscopy. Here many Grahas in the 7th Bhava can show a focus on marriage, especially since the Naisargika Karaka for marriage, Venus, is also placed in its own sign in Vrishabh and that too in the 7th Bhava. The location of the 10th Lord Sun in scuh a Yoga also shows that marriage may be instrumental in career growth or may mystically spur the porfessional prospects without any mundane pushing necessarily coming in.
When this piece for this Rashi is being written, on 4th June, 2008 at about midnight, coming into the 5th morning, Chandra is in Marana Karaka Sthana, so just for these few days, the luck factor needs to be watched especially as Neecha Mangal and Ketu form the Pishacha Badhak Yoga in the 9th Bhava of fortune and luck.
There is Kantak Shani in operation for Scorpio whether this Rashi tanants the Lagna, Arudha Lagna, Narayan Dasha Rashi, Tithi Pravesha Lagna or the Chandra Rashi as Shani is positioned in the 10th Bhava. The native may not feel like working or work and societal support in work may appear to dry up in case of Vrishchik Chandra Rashi. the 10th Bhava from the Moon is extremely crucial in this regard in natal horoscopy as well and often it is found in Jyotish practice that the flow of social support in work is determined from the 10th Bhava and house when reckoned from the Moon in the radix. Thus, if the 10th House or lord from the natal Moo is involved in a Shrapa then the social support is lacking or if placed in a Dusthana from the natal Lagna, then suppport in the contemplated areas is not readily forthcoming.
The relevant stanza of the Sri Rudra Chamakam based on the degrees of Shani in the radix ought to be chanted for relief from the travails of the Saturn transit.

Dhanu/ Sagittarius:
People with Dhanu Lagna, Rashi, AL and those running the Narayan Dasha of Dhanu Rashi are singularly blessed as Jupiter, the lord of this sign is transiting the Rashi. This is its Moolatrikona Rashi where Jupiter is happiest working so put all those plans into action. For those who are teachers, priests, financial consultants, lawyers, judges, astrologers, professors: all governed by the planet Jupiter, this is an excellent time to be active in the sphere of your calling. As Guru is in Lagna, the Dhi Shakti or the power of discrimination will be acute and splendid. Guru aspects the 5th, 7th and 9th House with its special Graha Drishti.
Guru's 5th Gochar aspect promises intellectual merit and happiness from progeny. Speculation and metaphysical contemplation can yield benefits. Those interested or adept at Mantra could consult a competent Mantrik for information and advice. However, this is to be distinguished from actual recitation and practice of the Mantra as for this to accrue the Gochar of Guru must aspect the Mantra Pada/ A5 with Rashi Drishti or must be transiting the same. In other words, Mantra practice can be begun to discover the magnificent pragmatic utility, if nothing else, of Sattwic Mantras sanctioned by the scriptures, only if the Mantra Pada/ A5 in the radix is tenanted by Dhanu, Meena, Kanya or Mithun Rashi as mutable Rashis aspect each other without exception by Rashi Dishti showing deterministic influences coming to bear in the form of correct and beneficial Mantra.
The 7th House aspect is very positive because the desires of such a potent Guru are only the best. The 9th House aspect fuels auspiciouness in Dharma, parental attitudes, higher education, foreign travel and fortune. Guru is the Karaka for the 5th and 9th Houses and its planetary aspect to these Bhavas is an excellent and supportive phenomenon.
For those with Dhanu Arudha Pada, this Gohar will first expose uncomfortable societal truths and only then unequivocally begin to support the manifest image in the world; for this reason it is a mixed bag for the AL during this transit. The sudden anger precipitated at the sudden level is obstructed by the benefic Yoga os Mercury, Venus and the Sun and devoting yourself to the daily hard work of whatever it is that you do is the best insurance against sudden irritability and rashness. Do guard against the same while driving. For those suffering with chronic ailments, this transit of Mars and Ketu could bring about symptomatic recurrence and relapses. Blood related ailments, accidents, fire related mishaps, injuries sustained through sharp edged instruments are possible. Bone marrow pathology and leucocytes count should be checked as a matter of importance for those who have these as crucial medical checks even otherwise.
Guru is in Vargottama Navamsha at the present time indicating that delving into the realm of the Guru could be life-altering for some.
Rahu has Papa Argala though on the Lagna and the views of the dependents if not otherwise sound should not be allowed to interfere, much as careless eating and drinking binges. The Gochar Moon is cursed by the Graha Drishti of three planets: Rahu, Mangal and Shani and conjoined with the placement of Shani in the 9th Bhava indicated by the Naisargika Karaka Surya, a lucky break which may have otherwise come easily may be impeded somewhat despite the tremendous support of Jupiter.
Jupiter placed in strength in the Lagna can destroy a thousand evils according to Parashara and the native is expected to bow to Shiva sincerely for this. Do that and things should be nothing short of great.
Makar/ Capricorn:
For some reason the forecast for Makar Rashi has been delayed and this is the last Rashi being discussed in this write-up. It may have something to do with the exclusive lordship of Shani over this Rashi. The lord of this Rashi, Shani, is transiting the 8th Bhava of delays and obstacles as too inner transformations and so this is a period of these qualities and areas of life coming to the fore. This also forms Kantak Shani where even a lion is compelled to walk with a limp, amd which sentiment is specially apt in the circumstances because Shani is transiting Simha Rashi/ Leo directly symbolic of the lion.
The Kantak or thorn like period accrues because of the third house aspect to the 10th House stressing the work scenario and slowing things down in the work area. The Rudra Chamakam needs to be recited during this phase to mitigate the Gochar. This would apply to Jatak with Makar Chandra Rashi, Arudha Lagna and Lagna. Thus the basic need is to seek the opinion of someone who knows regarding the specific stanza to be recited based on the degree of Shani in the radix. If this is not possible then the 3rd Anuvaka of the Chamakam can always be recited to build up resistance to the testing transit of Saturn by way of cultivating the will to Parakrama or effort symbolised by the focus on the 3rd Bhava through the recitation of the 3rd stanza.
The transit of Rahu in the Lagna or the Narayana Dasha Rashi is not good for those running the Makar Dasha. The only positive is if Rahu is in Makar Arudha Lagna or if Makar Rashi falls in the Trikona Bhava to the radical Arudha Lagna in the Rashi Chakra AND the native is also running a period in which some strong Rajayoga can be expected to be fulfilled. In this case, if the above stated requirements are fulfilled then this transit of Rahu can bring a social crown to the native and can catapult him to great material heights.
As Chandra is in the romantic Tula at the time of the writing of this piece, being the 7th Lord for Makar, it forms a Gochar Jara Yoga and those who lean to passion would do well to watch their relationships. Otherwise, it appears to be quite a positive as Moon in the 10th House for now can indicate a willingness to particpiate in work despite the aspect of Saturn.
However the need for caution and restraint in personal interaction, marriage and romance is further highlighted by the presence of the dangerous Pishacha Badhak Yoga formed by the conjunction of Neecha Mangal and Ketu in the 7th house from Makar. Watch out for incendiary emotions, rage, anger and violence in the personal realm especially if there has been a history of this sort. At thr risk of making all this sound a trifle too ominous it has also to be pointed out that the Karaka for relationships, sex and marriage, Venus/ Shukra is transiting the 6th Bhava which is its Marana Karaka Sthana where it feels as if it is dying for the reason that it is the 12th Bhava of dissipation and loss when reckoned from the 7th Bhava and also because the 6th Bhava from the Lagna stands for a celibate life which Venus is utterly opposed to.
One would avoid people who are facing troubles in their marriages to be specially cautious in this transit due to the unfavourable effects of the transits at the present time.
The delusion fostered by Rahu and the Argala of the difficult Aquarius from the 2nd House is countered by a very powerful Guru in the 12th House from Makar. Thus sage and eternal truth and wisdom can go a long way in quelling intellectual decisions that might later lead to suffering. Trust the words of the Guru. If this is done then the transit Neechabhanga for Mars can be effected by: 1. proper thinking, as Mars is, after all, in a quadrant from the Lagna; and 2. for those who read and assimilate this knowledge while the Moon is still in Tula or even later, when it is in a quadrant therefrom, they can effect a double Neechabhanga due to relief from society in this direction.
Mercury can be considered to be very well placed as a natural and functional benefic for this sign as it is placed in the 5th House.
 Kumbha/ Aquarius:
The Moon is in Gochar in this Rashi and this is a good omen for the present time. Shani in the 7th House can make for a lot of desire in the marital realm and this could translate into a keenness for finding the spouse. If married it could mean a healthy focus on the marriage as Shani has Digbal in the 7th Bhava from the Lagna.
However, Shani is not overly conducive to the prospect of marriage if it is transiting the Upapada or has Rashi Drishti on the Upapada; this is especially so if the divine grace of Brihaspati is not present by the Garaha's Rashi Drishti or Graha Drishti to the same locations in the radix.
For those having Aquarius Arudha Pada, duly calculated with the two exceptions that the Graha lording the original Bhava, the Arudha of which is being sought to be computed, cannot fall in the original Bhava or the 7th therefrom, the transit Moon in the AL is an execellent thing for social networking and for the image to come into transient prominence. The rationale behind exclusing the original Bhava and the 7th therefrom for the computation of the Pada is that the Bhavas denote metaphysical reality or the Satya Peetha while the Arudha indicates manifest, visible and Mayik reality which is not stable in its coexistence with the former. Indeed, the Arudha will first come to the Lagna and the 7th if the calculations demonstrate it thus, but it cannot stay as Maya cannot coexist with absolute truth for long. Then it will go away to the final juncture as per the classical rules given by Parashar. So, the Arudha changes at times, for more reasons than one which explains why are social groups change, why our personal realities change and why we leave things behind and adopt novel ones.
On a more immediate and practical footing, there is an excellent combination in the 4th House formed by the Yoga of Venus, Mercury and the Sun. These transit results, I might add, could be viewed with equal efficacy from the Narayan Dasha/ Padakrama Dasha rashi as this sign becomes the temporary Lagna where Narayan or the sustaining forces in the chart sit.
Budh and Shukra are great benefics for Kumbha Lagna. In fact, Shukra is a Yogakaraka Graha, lording both a trine and a quadrant and is capable of generating a suo moto Rajayoga. That it is joined in this auspicious task by the 5th Lord Budh only adds a good measure of Purva Punya or good fortune and the presence of the 7th Lord Sun insists that the element of personal interaction, marriage and business partnership would be crucial in this success especially if the same were to be radically and dynamically promised by the natal Rashi Chakra.
Shukra has Digbal from the Lagna showing beauty, love, pleasure and women as being essential parts of this growth at the present time while for Kumbha Arudha Lagna people, the South-East could be a better temporary option if there is a choice during this transit. If Venus is excellently placed from the natal AL, in maximum Digbal or aproaching the same, this choice should be availed in matters societal, financial and professional. These constitute Sukha Argala that is utterly unobstructed for Jatak with this Lagna and those with other Lagnas but running the Kumbha Narayan Dasha as too for Kumbha Rashi. For the last named these effects are mental and social rather than visibly physical. The distinction is subtle but quite real. This will show as a wonderful domestic environment and pleasure at home checked only by issues of pride and ego brought by the lordly Sun, indicating the wife. For fear of choosing Mothers of these Jatak over their spouses or loves, one shall refrain from elaborating further.
There is yet another unobstructed Argala from the 11th House where the sage, prosperous Jupiter is stationed in Dhanu Rashi in tremendous retrogression. These people may be benefited by a sage friend who may be a teacher, professor, priest, lawyer, judge, finance professional or astrologer all indicated by Guru. This Argala being Labha Argala indicates things and benefits coming in including knowledge as the 11th is 4th (Jnana) from the 8th (occult) and can bring teachings from an esoteric and occult tradition.
The unobstruction means that domestic bliss is not diluted by work constraints and the incoming blessings are not constrained by bleak and blind Kama desires of the 3rd Bhava. This is fortunate indeed. While one may need to strive hard, three times harder, for the Labha Argala to accrue, the Sukh Argala will come automatically as there are three Grahas in the 4th Bhava.
For Kumbha Pada do not rely on violence an dthreats in overcoming adversity and competition because Mangal is Neecha in the 6th House and the Pishacha Badhak of abusiveness and wild anger may inflict a setback when the other factors indicate a good time. This would be your choice as the 6th Bhava is an Upachaya and if you can curb these facets, one can be happy about the current status of your well-being.

 Meena/ Pisces:
For the sign of the Rishis, it is happy going and they have been striving manfully due to the placement of the Lagna Lord Guru in Siddha Yoga in the 10th Bhava. As pointed out elsewhere in this predictive-analytical write-up, Guru has tremendous Cheshta Bala or the propensity to strive three times harder. The retrogression makes for Bhupa/ kingly energy levels in professional skill structures and their manifestation. Retrogression makes the person come back to perfect the work, especially when it is the retrogression of the greatest benefic like Guru. However, in temporal reference frames, this still means expending time and energy and having to work much harder. So do not be bogged down by the fact that you are having to strive hard in the work arena. This is all towards an end of attaining expertise and perfection.
Transit Saturn is very well-placed, in fact, ideally placed. Shani is the Karaka of the 6th Bhava and is placed here casting an Amrit Drishti on the 8th House from the Lagna with its third house aspect. This has the tendency to protect longevity and since the 8th House is Tula or Libra, its exaltation sign, this aspect can also protect against chronic or lingering illness. Especially from the Meena Arudha Pada, this is an excellent Gochar as Shani in the 6th will surmount any opposition and quell competition effectively in the material and societal realm.
Shukra and Budh form Bhagya Yoga in the 3rd House as they aspect the 9th Bhava with Graha Drishti and the presence of Sun does not mar this as he is another Karaka for the 9th Bhava, in fact the primary Karaka for the 9th Bhava of Dharma and righteous conduct or the perfect path.
Once again the Yoga of Neecha Mangal and Ketu in the 5th House cannot be said to be good and decisions that might have significant ramifications in the future ought to be made with care. Rashness and impulse are to be eschewed as far as possible as clarity of thought and planning shall be lacking with this combination in the 5th House. Else, Rahu as a natural malefic is nicely placed in the Upachaya Bhava of the 11th House and can be good for material striving.


The Gochar of Shani is, of course, very significant in that it indicates where the stressful and testing results of our past Karma shall obtain over a broad period of 2 ½ years. This Karma at the level of resources and inanimate realities, such a circumstances, is divined from the inherent nature of the Rashi that Shani shall tenant in the said phase, at too its functional role when reckoned from various reference points indicative of the Self. I shall now proceed to illustrate these premises with the aid of express astrological terminology. These are centered around the quite significant astrological event of Saturn’s entry into Leo on July 16, 2007.


Let us begin with Simha Rashi itself, where Shani shall transit over the next 2 ½ years beginning the 16th of July, 2007 in the early morning hours. This Rashi is ruled by Surya and indicates power and authority. The basic tenor of the inanimate or Jada reality that subsists in this Rashi is antithetical to the nature of Shani. Shani is sallow and reluctant. He does not shine. In the proud and somewhat egoic domain of the spiritual Surya, Shani feels overwhelmed and uncomfortable. He is malefic here. If Simha Rashi should be your Chandra Rashi, then this transit can be a time of intense and personal transformation. The innate pride and exclusivity of the psychological makeup could be thwarted and minimized by the realistic and ponderous pressures of Shani.

If this Rashi tenants the Lagna, then decision making, health and such issues could be troublesome. In both cases, work performance will be challenged. In the former scenario it will be the social support and professional recognition and partnership due from people and colleagues that shall dry up; in the latter it shall be the ability to work that will be hampered for some reason. If Simha houses the Arudha Lagna or the Rajyapada/ A10, the external manifestation of work, namely the office and tangible professional output, then these areas can struggle to emerge. The Rajyapada suffers as the person is required to work very very hard and yet the people who are given the responsibility to judge this seem to feel that not enough has been accomplished and more effort must go into it. Likewise, any other Arudha will feel the weight and withdrawal of Saturn’s Karmic portfolio.

It ought to be understood at this juncture that those who are undergoing auspicious Vimshottari Dasha in their horoscopes and are aided by a Moola Dasha that is not fructifying a curse, these trials imposed by the transit of Shani can prove to be basically tolerable.

While this Gochar for Simha Chandra Rashi/ the natal Moon sign in the Rashi Chakra forms the white-hot heart of the Sade-Sati, for those with this Lagna and Arudha Lagna, the transit is formative of Kantak Shani. Generally speaking, it would be a good idea to seek remedial measures and start performing them. The eternal rationale behind Shani’s resolute punishment is transformation and weeding out the dead parts of our lives and personalities; if one were to aid Saturn in this task by free-willed choice and seeking to understand the core of the spiritual nature of the human being and that of life itself, the suffering can be mitigated.

The Graha Mantra or Tantric Mantra of Shani should not be attempted without proper horoscopic evaluation. Mental health for those in the Sade-Sati will be contingent on the strength of the Moon in the radix. If Chandra is involved in Matri Shrapa, and the Moola Dasha is precipitating the Curse, then direct attention should be focused on psychological propriety and emotional constructs. Anxiety disorders, panic attacks, melancholy, psychological aberrations like Obsessive Compulsive Disorders should not be swept under the dusty carpet of mundane existence as these can be life altering issues. The manifestation of natal Tithi Dosha can also lead to such outcomes.


For nativities with this Chandra Rashi, the psychological horizons are about to undergo a sea-change. Shani in Simha Rashi signals the beginning of their Sade-Sati and a complete overhauling of the manner in which societal stimuli have been interpreted by the mind. Issues related to home, character and personal life might arise. If health is suspect, recovery from irritating medical conditions might become lingering and slow, much like the deliberate and lame progress of Shani. If Shani is malefic and dominant for the horoscope, or if Simha Rashi has few Bindus in the Sarvashtakavarga scheme, the next couple of years can be pressing. People may say unjustified things and there may be character-assassination.

If Chandra in the radix is cursed, or in other words, afflicted by the conjunction and/ or Graha Drishti/ planetary aspect of two or more malefics, this transit can change the mental personality of the native. It will be a long period of changes and seemingly inexplicable events, which are all designed to expose the native’s short comings and the Achilles Heel, which the Jatak may have been overlooking to his final detriment. One may discover how it feels to have unpleasant things said callously and unreasonably in respect of one’s actions and intent. This can infuse caution and surrender, depending upon the astrological destiny and nature of the person in this incarnation. For those with Shani in Lagna, or Paka Lagna, these can be conspicuous and important lessons. After the seemingly interminable 7 ½ years, the native will emerge a new person.

For those with Kanya Lagna, if Shani Mahadasha in the Vimshottari Dasha scheme is running, sleep patterns and displacement from the place of residence might be focal areas. For Kanya Arudha Lagna people, this is not of too much consequence, save if such people have natal Shani in Simha Rashi. In such cases, if politics or a power-centric profession is the chosen calling, great success may accrue or beginnings made in this direction.

For those commencing their Sade-Sati with an afflicted Moon or a malefic or Marana Karaka Sthana Shani may remember to seek qualified opinion to better handle the challenges likely to come. This is specially so if Shani is the malefic lord of the Moola Mahadasha fructifying a curse. To discuss Shrapa is not to dwell fruitlessly on grey topics, but it is to look at the fundamental mechanics of rebirth and the suffering either felt or likely to be felt in this incarnation. It is to trace from the Shashtyamsha/ D-60 chart, the nature of the sum total of Karma to be experiences, the precise act that invited the curse and then its physical and manifest consequences in this life from the Rashi Chakra.


For nativities with this zodiacal sign housing the radical Moon, the obstacles and problems in career and achievement in societal participation are about to come to an end with the change in sign placement of Shani. Likewise, for those with Tula Lagna rising who have found the will to put in quality work dissipating and a sense of despondency creeping in to their work ethics. All these things would be giving way to a lighter professional and societal environment. Since Chandra is the Karaka for the manifest world, the fundamental indications accruing to the Arudha Padas also apply in great measure to mental and societal constructs pertaining to Bhavas reckoned from the Moon. In other words, those with Tula Arudha Lagna and Chandra Rashi shall feel similar relief.

Shani moves to an Upachaya Bhava, the 11th, when reckoned from the Tula Rashi. This is a good placement for the hardworking and realistic Saturn. It will compel the native to pursue his desires with painstaking realism without looking for shortcuts. People with Tula Rashi occupying crucial astrological stations are more comfortable with the work and nature of Saturn and thus this transit can be encouraging for them, contingent on the strength of the horoscope and the prevailing Dashas at various levels. For mental, fiscal, and participatory derivations use the Vimshottari Dasha. For deterministic, fated and circumstantial moorings rely on the Narayan Dasha/ Padakrama Dasha. For the underlying truth of Karma manifesting, see the Moola Dasha: this is the most important Dasha. In fact, Varahamihira relied almost solely on this Dasha. It can give very clear insights into the underlying thematic of the unfolding Karma; thus, even while the mental realities may be auspicious, the native may be experiencing a Curse due to the Moola Dasha. Often we feel that another person is achieving great things at the societal level while at a real and private level he may be struggling to get past the day. The intelligent application of the various Dashas taught by the Rishis is a key to the correct analysis of the various Chakras of the horoscope and thus of life itself. Also remember the conditional Dashas of Parashara as given in the Brihat Parashara Hora Shastra. They must be applied prior to and along with the Vimshottari Dasha if the special conditions relating to their applicability are fulfilled in the horoscope.


Where the relenting occurs, just adjacent to that the trials begin. For those with Vrishchik Lagna or Chandra Rashi, Shani shall transit the 10th house therefrom forming Kantak just as it did for Tula nativities till July 16. It might be best to take precautions as for this Lagna and Chandra Rashi, Shani does not assume a benign posture.

A symbolic thorn might prick the foot of the Scorpion and the experience of the sting is always testing. This is not a perverted phenomenon but it is cosmically designed to slow down certain aspects while speeding up certain others. This Gochar is a reality check, pause and take stock as Shani is not a planet of choice in any case. The distinctions between the varying impacts for Scorpio Lagna, Arudha Lagna and Chandra Rashi shall be similar to those details for Simha above as the 10th House would be the focus. It would be less intense for those with Simha as here only Shani’s Latta/ the 10th House kick is being felt, onerous though it is, while for Simha it is the stark and palpable presence of the Dharmaraja himself. Be meticulous in your appreciation of and adherence to reality constraints, else Shani shall ask questions and explanation relating to Karmic transgressions. Those questions might be harshly posed as for the life of us we cannot believe what could give the human being the right, power and authority to speak to us in that manner, either literally or symbolically.

If we come down to the brass tacks, it is a puppet show when it comes to Saturn as the Graha is not willing to oblige, take bribes, accede to requests, being moved by tears, pain, suffering etc. Remedial measures will allow easier breathing and some lightening up. One is immensely grateful that Shani listens to prayers and will respond, though perhaps not in the way and not to the extent we would ideally prefer. Discard those precious preferences that cause so much suffering: ask the Mind to give them up or at least to view them in a newer light.


Dhanu Rashi has also been undergoing the Kantak Shani while Saturn has been transiting in Karka Rashi, which tenets the 8th Bhava therefrom. Sudden obstacles and impediments in work have been assailing the natives with this Rashi. With Shani moving to the 9th House, the Kantak Gochar shall abate and things that had appeared so challenging and unmovable shall abate and relent now. Use this time wisely to reflect on the challenges and slights encountered and tolerated and pave the way for sounder and more secure future courses of action.


The natives of Makar Rashi and those with Arudha Lagna in this sign shall experience the Kantak Shani as the Karmic planet will transit their 8th House. Much of what the natives of Dhanu Rashi had been experiencing till now will come to pass. For those with Makar Lagna and Shani Mahadasha in the Vimshottari Dasha scheme running, this could be a time to ensure caution as far as health is concerned. Come chronic ailments may either be precipitated or may crop up again if they have been symptomatic hitherto. If Makar houses the Arudha Lagna, Shani as a natural malefic is not welcome in the 8th House. This may not prove to be auspicious for finances and social success. Remedial measures should be procured and performed if the going should get tough.


Shani will transit through the 7th House from the Lagna, Chandra Rashi or the Arudha Lagna. This is not a very conspicuous Gochar for Shani save if the Upapada Lagna is afflicted and the native has Kumbha Lagna. This too if the native is on the first Upapada Lagna. In such a scenario, the marital scenario can show signs of stress. Otherwise, this Gochar must be coupled with other Yogas etc in order for its import to be understood fully.


For those with Meena Chandra Rashi and Arudha Lagna this transit shall be a golden period as Shani will be in the 6th House. Shani gives good results in Upachaya Bhavas. Here it has Amrita Drishti on the 8th House. This can be a time to surmount any opposition whatsoever and applies especially to those with Arudha Lagna in this sign. The enemies shall be soundly thrashed and this would be especially so if the Shatru Arudha is conjunct Simha Rashi, irrespective of which Rashi or Lagna or Arudha Lagna the native has. The Meena Lagna or Rashi natives, as too those with Meena Arudha Lagna can anticipate a time of material success and worldly sating.


Creative thought and progeny could be areas under scrutiny especially if the Mantra Pada/ A5 or the Naisargika Karaka for children, Guru is afflicted or Cursed in the radix. This applies most to Mesha Lagna natives. If the Putra Bhava is housed by natural malefics, Shani in Gochar could precipitate trials in that area.

For those who are in powerful positions, close to ministers or occupying ministerial berths, this is again a time of care and due attention to decision making.


This is not an adverse Gochar like Kantak Shani but cannot be considered totally free of trials. Some impediments in happiness can accrue as the Graha shall be over the Sukha Bhava. It will also aspect the 10th House with its 7th aspect. Unless Shani is natally placed alone in a Dusthana for this Lagna where it is causative of Vipreeta Raja Yoga, (yes, despite not being a Dusthana Lord, and even being a Yogakaraka) and it is afflicted, as the Badhak it can precipitate troubles at home in its Vimshottari Dasha. This is a hypothetical instance cited as otherwise, the Gochar is not overly conspicuous.


If the upcoming Gochar of Shani was not conspicuous for the Jatak with Vrishabh Rashi or this Rashi tenanting Lagna or Arudha Lagna, it is exactly the positive opposite for natives with Mithun Rashi occupying one of the reference points highlighted in this advisory instruction. Those with Mithun Chandra Rashi are going to come out of a life-altering phase imposed by the Sade-Sati of Shani. The dark experiences of the mind, the humiliations and slights imposed by even near and dear ones would be a thing of the past and much humbled you are now ready to embrace the world anew. It is akin to a psychological rebirth. Those who have got overwhelmed and developed phobias, fears, doubts and superstitions in this fearsome phase should develop an attitude of positive surrender to the Cosmic Will and participate in the Mayik drama with vigour and directed intent.

Strive to recall and remember the forced lessons taught by Shani who has exposed the secrets of Kala/ Time to you. It is clear to you that many things are just the way they are and no matter what you may have tried in these 7 ½ years nothing would have shaken the conventional trauma experienced. Failure is only one side of the coin and it is now time to experience the light world of success, frothy and quick. If Shani does not transit your Arudha Lagna or Lagna or some crucial Arudha Padas and you run good Dashas in a potent nativity, then this is the time to give the nectar to the world churned out of the poison of your Karma you have drunk over these seven years and more. Forgive your enemies for the terrible things they may have said and done to you, and even more importantly view the friends who may have broken your hearts and robbed you of your faith and trust as mere mouthpieces and puppets chosen by your Karma; after all what is the hurt inflicted by a stranger compared to that inflicted by someone close to the heart and soul. Shani chooses to make you suffer now, so that you may not have to visit unsavory Talas later. Move ahead with such positive thoughts having been now freed by Shani.


This sign is entering the final phase of the Sade-Sati of Lord Shani. This will stress the Artha Trikona or the Trinal Bhavas pertaining to material striving and achievement. Movable assets, food, home and speech should be watched. Daily work should be carefully and religiously undertaken and enmity shunned. The professional and Karmic profile will also be tested as the matters related to the 2nd, 6th and 10th Houses shall come under the scrutiny of Shani. Keep the sentiment ‘This too shall pass’ uppermost in the mind and avail of the authentic remedial measures from the Shastra without succumbing to Tamasic remedies culled from a book of this colour or that. Graha Mantra if it has been lightly recommended should be discontinued as it can be disastrous of it is not suitable for the horoscope at hand. Likewise for the Tantric Mantra.


By way of a note on the radical placements for Shani, it is stated that Lagna Shuddhi is usually a good idea if Shani occupies the Lagna in the Rashi Chakra for anyone. This is done to control the coldness in the body and the vulnerability to disease. Shani is in Marana Karaka Sthana here and will adversely impact the Bhavas lorded in the Rashi Chakra. In the Bhavas (s) are afflicted then stressful results might come to pass in those realms. If Shani is joined the Chandra Lagna, then Sattwic Kalika worship is a good idea. If Chandra Lagna happens to be in the 4th, 10th or 11th House from the Lagna, this will create a Rajayoga that shall fructify after great initial suffering and hardship. If Shani afflicts the Darapada/ A7 badly or is involved in a Shrapa there, then for better and more tolerable relationships this ought to be addressed. Likewise for the 7th Bhava. In the 10th Shani can impose requirements of severe hard work and the native is said to plummet from great professional heights. Seek remedial measures if this is the case in your chart. In case, Shani is in Rajyapada, the native works slavishly but is never recognised for his labour. One ought to try and be appreciated for genuine work.


Guru/ Jupiter is the greatest benefic planet in the zodiac and in any nativity represents the presence of divinity. While the phenomenon of Gochar of various planets is stated to be studied from the position of the Moon/ Chandra in the radix, there are very useful principles that should be applied from the Lagna as well as the Arudha Lagna. The transits from the natal Moon are advised static and well-recorded results and function according to the mitigating and countering effects of Vedha/ obstruction of various other planets in transit. These can be studied from any standard text on the subject.

In the instant essay, the transit of Guru shall be briefly judged from the Lagna and the Arudha Lagna. Some ways of judging this transit shall be stated hereinbelow. Guru transits in Vrishchik/ Scorpio Rashi till November 22, 2007 and shall move to Dhanu/ Sagittarius Rashi at about 4:14 AM on that date. In this Rashi and the next Guru would be in friendly and own/ Moolatrikona Rashi respectively.

If Scorpio should house your Arudha Lagna, this transit can elevate the image but only after revealing the Satya/ truth of the image as it exists. This means that the vulnerabilities and pitfalls associated with the image as it exists at the present time shall be exposed and then Guru shall become auspicious for the manifest existence and the way the native is perceived. One of the most important fallouts of the transit of the benefic Jupiter is that of judging its impact on the Upapada Lagna. This latter is gleaned to determine the manifest features of the marriage. Whenever Guru has Rashi Drishti on the 2nd House from the Upapada Lagna, and/ or on the 2nd Lord from the Upapada Lagna it can be a very good time to tie the knot. So, for those with the Upapada Lagna in Tula Rashi this is an auspicious time to tie the knot before Guru moves to Dhanu. Likewise for those with the Upapada Lagna in Meena Rashi as Guru aspects Mesha/ Aries with Rashi Drishti.

Even the Graha Drishti of the Guru to the said places is sufficient provided Jupiter is strongly placed in the natal chart. Graha Drishti embodies the desire/ Ichcha Shakti of the Graha while Rashi Drishti shows manifest circumstances. The transit principle of Jupiter is used like a yearly Muhurta principle for isolating the most auspicious year for marriage, having already considered the Naisargika Dasha suitability along with the more standard tools like Vimshottari Dasha in Rashi Chakra and Navamsha Chakra and Narayan Dasha in the two charts for both the prospective groom and the bride.

If Guru Mahadasha in the Vimshottari Dasha scheme is running for a native with Vrishchik Arudha Lagna and the Mahadasha is auspicious for the rising Lagna, the Gochar in the Arudha Lagna can pave the way for rise in society and the manner in which the native is perceived. Similarly, predictions of a positive nature can be made for other Arudha Padas.

For instance, if the Rajyapada/ A10 were to be in Vrishchik, ceteris paribus one might say, that the research potentials of the tangible features of work would rise, or perhaps occult insights would deepen, only after having exposed the weaker aspects of the same. The Lagna taken from any reference is a Kendra/ Quadrant and especially from Arudha Padas Guru gives very fine results in these places. The principle of the transit in the 9th House from the Arudha Lagna, and other Arudha Padas, does not apply to Guru. Guru is an exception. This should be understood carefully as explained below.

The 9th House from the Arudha Lagna is a Tamasic or destructive house despite the fact that the 9th from Lagna is the most auspicious house in the Rashi Chakra. Having said that, it ought to be noted the 9th House from the Arudha Lagna will yield the greatest material upliftment for the image and visible reality. It is destructive only in the sense that it makes the native try to compete and benefit itself. The gentle and selfless Guru does not give good results here only in Gochar. Natally, it will still lift the image of the Jatak through Sattwic means.

For Vrishchik Lagna, Guru is an outright functional benefic and if it is the Dashanath in the Vimshottari Dasha scheme or in any other conditional Dasha of Parashar, its transit in the Lagna can be good, especially of Guru is powerful in the nativity. Similar results can be had for natives with Simha Lagna, as Guru is the 5th and 8th Lord. If it is the Dashanath and the results of its 5th House lordship dominate in the Rashi Chakra, either by placement in the 5th house itself or being placed in an even Rashi in the horoscope, the transit can be favourable in the 4th House.

It will impart greater impulse to the domestic environment, immovable assets, family life, vehicles and learning. For Mesha Lagna natives, Guru is the 9th and 12th Lord and is benefic. In Gochar in the 8th House it can give gains from speculation and investment as too from worthy occult and spiritual circles. Even if Guru is not a functional benefic for the rising Lagna, say for Vrishabh/ Taurus Lagna, it is still the greatest natural benefic and in the 7th House can help matters marital and those to do with personal interaction and partnership.

Regarding the role Guru plays in the Kendradhipati Dosha for Mithun and Kanya Lagna, the Dosha will manifest only if Guru is afflicted. If it is placed in the 7th House itself, such natives rise after marriage and Hamsa Yoga is formed. If there is gross affliction then as the Badhak Graha carrying the blemish of the Kendradhipati Dosha can give very bad results. For Kanya Lagna, if natal Guru is placed in Vrishchik and if it is the Mahadasha lord, this Gochar can be troublesome as Guru in the radix would be in the Marana Karaka Sthana and will give adverse results for marital prospects and partnership. For Karka/ Cancer Lagna, this is a good transit for an auspicious planet and progeny, accruals from the investment portfolio and association with the highly placed can happen.

For Tula Lagna, Guru does not play a good role according to Parashar as it lords the malefic 3rd and 6th Houses. Its Gochar in the 2nd House can further interaction with Jyotishis and those who deal with the future as the 2nd is a Panaphara Bhava. For those with Dhanu Lagna, the Gochar post November, 2007 would be far more fruitful as the Lagna Lord would be in Gochar in Lagna. This would specifically take care of overall life issues if Guru is activated in Mahadasha or Antardasha in some Dasha scheme.

For Kumbha Lagna, Guru plays a role akin to Kubera, the lord of wealth, despite the fact that it is a functional malefic being the 11th Lord for the chart. In the 11th House, it can augment gains while after November, 2007 it can fuel expenditure on Sattwic matters, investments to elevate wealth, spending on spiritual or religious items and ceremonies. For Meena Lagna, as Guru is the Lagna Lord in the 9th House in Gochar, many people have been found to be performing Havans and generally coming closer to their spiritual roots. Even when Guru transits to Sagittarius, it would be strongly placed in the 10th House and for those with Amala Yoga, the working skills would be sharply honed.

After November 22, 2007 Guru will transit in Dhanu Rashi which is its Moolatrikona Rashi. Guru is at work here. Lawyers, judges, astrologers, priests, spiritualists, religious thinkers and philosophers can attain special success. For nativities running Guru Dasha or having a prominent Guru placed in Narayan Dasha Rashi or in Kendra therefrom, this can be a prominent Gochar. All the functional and active attributes of the planet can undergo deep renewal in the chart. For natives with Guru in Dhanu Rashi itself, prominently placed, Guru will be transiting over its natal position. This is a highly auspicious transit and can bring the Grace of God and the divine nectar of immortal Jnana. If the Mantra Pada/ A5/ the Arudha Pada of the 5th House is associated with benefic planets then the native may receive Mantra from a Shiksha or Diksha Guru if transit Guru aspects the A5 with Rashi Drishti or conjoins the same in Gochar.

For such natives, they may come to important metaphysical understandings about themselves and the world around them through subjects and musings of their choice even if they are not particularly inclined to avail of the spiritual gems of India. Guru indicates the highest flights of human thought and the most elevated thinking: great philosophical insights in Vedanta or those relating to the world as one large family (Vasudaiva Kutumbakam) with huge differences and yet a fundamental unity can accrue.

As mentioned elsewhere on this website, when the Gochar of planets is being evaluated to see which natal Yogas and Dashas shall crystallize to yield what influences, the knowledge from the esoteric Chandra Kala Nadi must be utilized. The transit Moon and Sun either atop Arudha Padas or in the 7th House or in Trikona from them shall fructify matters related to them. For example, for events pertaining to the actual vehicle, or home see the above stated Gochar from the Matri Arudha/ A4.

For developments relating to work, see the Gochar from the Rajyapada/ A10. The other matters are to be similarly seen from other Arudha Padas. If other features such as the ending of highly malefic Moola Dashas involved with Curses in the chart and with the 8th House of the Nija Dosha are ending, then this benefic Gochar of Guru into Dhanu Rashi can portend a reaping of the rich harvest of Sattwa, patience and burning away the old bad Karma. Jupiter gives without being asked and as the Karaka for the imperceptible Akash Tattwa or ethereal element it is never perceived while it is doing the job of enriching life, both materially and spiritually.

For Agni Tattwa Rashis like Mesha, Simha and Dhanu the Gochar of Guru in Dhanu/ Sagittarius shall be quite auspicious. For Karka/ Cancer Lagna, it can appease inimical tendencies in life if the natal 6th House is afflicted but not in an extreme fashion. For the Prithvi Tattwa Rashis, the Gochar is not adverse but will open avenues for spiritual abundance, home and foreign travel or visits to the Ashram of the Guru respectively for Taurus, Virgo and Capricorn Lagnas.

For the other Jala Tattwa Lagnas like Vrishchik and Meena, the Gochar is auspicious for family, wealth and movable goods (Scorpio) and for Meena (self and self specifically from the viewpoint of work).

For Vayu Tattwa Lagnas, Mithun may realize how lucky they are to have the spouse they do, while Kumbha/ Aquarius will see an upsurge in the quality of friends and gains. The fulfillment of desires and an overall optimism may also infuse proceedings. For Tula Lagna, it is a more ordinary Gochar of Guru in Dhanu as the Graha feels uncomfortable with the matrix of desire in Marana Karaka Sthana in the 3rd Bhava from the Lagna.

The divine grace of Guru can also offset some of the pressures of evil transits of Rahu and the pressures of Shani though not necessarily in the same areas that are afflicted by the latter malefics. Though Guru will never ask us, let us pay our regards and prayers to this great Graha, an unassuming but tremendous and unconditional boon to mankind.

Wednesday, September 17, 2008

Jupiter/ Guru Transit/ Gochara to Capricorn/ Makara Rashi in December, 2008


Several requests have been forthcoming regarding the upcoming Gochar of Guru to Makar Rashi on December 9, 2008. While one may write a detailed view on the subject at a later time, when time should permit, the fact is that Makar is the Neecha Rashi for Guru and thus the element of faith and belief and access to esoteric wisdom may go down. Strictly in terms of individual freedom, where the soul of the Jatak is advanced in its Karmic journey, Guru in transit weakness may make for situations where the native is left free from constricting ideas about what is good and proper. In one's mind this is a major question, as to the essential constructs of human ethics. Just as there are innumerable parallel universes of choice depending on personal metaphysics, the Dharmic code for people would also vary according to their own development.

Debilitated planets in the radix have the capability to give enormous money but this comes through people who are facing great distress in life just as the Neecha/ debilitated planet indicates. We could observe the Gochar of Guru to determine whether in charts where say Guru Dasha is running in the relevent or predominant Dasha system for that nativity, and there are other factors that indicate financial bounty, whether the transit debility of the planet in fact furthers the capacity for accrual.

Else, the transit muct be judged from the Lagna, Lagna Lord, Moon, AL, and the Narayan Dasha Rashi taken as the temporary Lagna.

Saturday, September 06, 2008


*Available Jyotiṣa Services/ Vedic Astrology Services and Analyses

|Om Shreenivasaya Namah|

Almost invariably, the human being, who has been chosen by the Jyotir Vidya to carry the light, participates vigorously in Jyotish and seeks to use the knowledge of astrology to live a fuller and more informed life. This also applies to the individual who seeks frequent counsel from the astrologer, albeit at a different level of intensity and application. At a pragmatic level, the underlying sentiment is always the desire to derive a realistic idea of what exactly can be accomplished with this Jnana, irrespective of the field of play that the native is contemplating, be it spiritual, material, mental, pedagogical, mythic or any other such avenues and combinations of the same.

It is in order to answer this question that Pt. Sanjay Rath had exclaimed in one of the classes[1] at SJC Attri, while explaining some of the uses of the Jagannath Drekkana Chakra, that there must be some point, some effective use, to all the knowledge of Jyotish. This was stated in the context of planets posited in the 8th House of the said Varga Chakra as leading to a life situation where the native was confronted with a choice regarding material life: whether to succumb to a weakness existing in the world of Maya and material achievement or to surmount the same. To render the illustration clearer, say, the Sun were to be in the 8th House in that chart for a nativity: the specific challenge confronting the native might be whether he would hanker after pride, leadership position and generally lording it over the others, or get past that weakness. This is one subtle but very important example of how Jyotish can identify crux challenges in life, even Catch 22 situations and advise the native means to get over or tackle the challenges effectively.

It is exactly in the same light that Pt. Rath began to insist in his public writings that it was not enough to merely analyse the horoscope and evaluate life realities of the Jatak; it was crucial and imperative that appropriate remedial measures be identified and communicated so that the individual may strive to improve his lot. In his books, caution was also recommended in the giving of remedial measures by astrologers, so that bad Karma was not incurred due to prescription of inappropriate remedial measures or those that were not sanctioned by the astrological scriptures.

An allied sentiment to this train of thought is the frequently occurring explicit or implicit thought which seeks to pose the query: ‘What is the point of astrology?’ This is a difficult question and one embroiled in considerable difference of opinion. One school seems to advocate absolute determinism and fatalism in saying that if Karma is indeed a reality, then what is the point of evaluating the horoscope. ‘Que Sera Sera’ seems to be the underlying philosophy here. Though one cannot agree with absolute fatalism or what is sometimes called the ‘Puppet theory’, just momentarily assuming it to be true for the sake of argument, delving into esoteric arts like astrology still cannot be precluded: suppose Karma was set in stone and could not be altered, the value of metaphysical and psychological perspective still cannot be undermined. It could still be of tremendous value to know exactly what had been, was, and would transpire in one’s life, how the events were interwoven to culminate in the rich tapestry of life, what was the unity of the life theme in a given incarnation and other such crucial and real determinants.

An example, which might have been hypothetical in other circumstances, of the value of mythic, psychological and metaphysical perspective can be seen in a situation where the native though not subscribing to absolute determinism or any other philosophical theory dealing with such aspects, was mired in the psychological, mythic and metaphysical blindness that can be fostered by the headless Rahu in certain circumstances. Now, this may not be a mild situation. All these infirmities can be very challenging; indeed this is the reason why so many people seek the advice of psychoanalysts and psychiatrists. They wish to properly assimilate their life challenges so they may then live functional lives capable of happiness, appreciation and achievement. The role of Jyotish in such cases is incomparable. In the opinion of this author, acute challenges precipitated by natural malefics such as Rahu can be properly identified and successfully treated primarily only with Jyotish. The poison of medication may counter the poison of stress and mythic dysfunction but the former will have its own fallouts or side effects.

It does appear that even discounting the parodied image of the silent psychiatrist in Hollywood films, that type of counseling is based in lending an ear to someone overwhelmed by life, for whatever reason. No doubt, tools have been developed to address the various anomalies of the mind or those of life confronting the mind, but these operate at a different level than Jyotish. Jyotish goes to the root of the experience, its cause, the precise metaphysics of its operation and then proceeds to its understanding and consequent remedying.
In Chart 1 (Standard Nativity) (birth data withheld), the native was in dire need of that one quality, that the Rahu Vimshottari Dasha, especially when it is a functional malefic for the chart, afflicting both the Paka Lagna and Chandra is unlikely to afford: perspective.

Rahu is very devious and illusive. Its qualities and actions are such that realities can become blurred and diffused. It is very quick footed and does not allow the native a psychological foothold to grasp and appreciate what is coming to pass. Obviously, no matter what else is factually happening in life, its understanding is severely inadequate. This is especially so when the happenings are so unpleasant that purely as a defense mechanism a healthy young mind would rather look away than to have to ponder the same. In this chart, the Lagna Lord Surya is in the 10th House, showing that intellectual resources are not inherently scarce. While that may be so, the malefic Vimshottari Dasha denied access to those resources insofar as they pertained to their application in real life. Coupled with that, the poisoning of the mind through very challenging events compounded the situation so that any attempt on the part of another would likely have been viewed with justified skepticism. Herein lays one of the most significant uses of Jyotish in practical life: the dynamic aspect afforded by the Dashas. What is inherently given as a blessing in the chart may be obscured and concealed by the Dashas of Grahas and Rashis.

In India, especially during the 1980s and 1990s it was not very easy to obtain access to someone who would facilitate true appreciation of life events. Of course, there are greater complexities involved. Coming to a Jyotishi for redressal of the problems that a person might be facing cannot be but a result of past good Karma. Maybe it is for that reason that Varahamihira said that true evil cannot enter a place which houses an authentic Jyotishi. It may well be that the evil of a Papa Graha in its Dasha may not allow the greatest blessing of Jyotish, the Veda Chakshu to come to the native; but even if this were to come afterwards in a better Dasha, it is more than adequate to understand and appreciate the true nature of what happened and the causes for the same. Only Jyotish can furnish such realisations. In its absence the modern human being is likely to succumb to agnosticism and general apathy, finding no respectable explanation for the seemingly senseless suffering. Lamentably, the medical personnel in the country are woefully short of any awareness of conditions like anxiety and illusion stemming from a want of proper perspective on things. Till recently, India was quite dismissive of these problems with an underlying thought that there were greater issues to combat such as hunger. If, as in this case, Rahu is conjoined the 6th House, the attention of the examiner might at best be limited to the play of the Shadripu and related manifestations in the young life, such as emaciation, poor health and habits, rather then the deeper malaise indicated by the affliction of the luminaries, Paka Lagna and Lagna. In other words, which professional in middle class India would be capable of ascertaining assaults on the mind through some avenue of the filth of existence, obliterating the Soul (Grahana), diffusing the applied intelligence so that survival can only be by blind instinct (Paka Lagna afflicted) and judging the distant fact of overall life (Rahu’s Rashi Drishti on Lagna indicating perverse external circumstances forcibly imposed on the person) itself being a chain of events linked only by the thread of deceit, shock and delusion? The answer is a clear ‘nobody’. This holds largely true even today. It is only the authentic and blessed Jyotishi keen to soothe the tortured heart of the Kaliyuga birth that can help. Such are the realisations of the Kalika Yoga in the 10th House in the Standard Nativity.

A Graha like Guru can impart pedagogical insights, teaching from the skies, which can classify and evaluate Rahu’s shadowy nature. In Chart 1, this came about in the Vimshottari Dasha of Guru. From a life characterized by battling Rahu’s confusion and encounters with the lowest behaviour mankind could exhibit, came Guru’s world of Sattwa, knowledge, awareness, wisdom, health, perspective and fortune. Such a transformation can lead to an inner awakening[2] which can allow the native to not only recognize the true nature of his trials but also teach (Guru) and provide consultancy (Guru in 5th House in Dhanu Rashi) to others thereby transmitting personal lessons (Guru aspecting Lagna with Graha Drishti in Vimshottari Dasha) in classical form (Guru) to the world at large (again the domain of Guru).

To ensure direct comprehension of the distinctions sought to be made in this paper, we should consider the native of Chart 1 as someone to whom both sides of the spectrum were revealed, the absolute and devious dark of ignorance given by the Rahu Dasha and then the vision, grace, and awareness of the Guru Dasha. This led to the native becoming a small point in Creation, capable of receiving some of the massive truths of the eternal arts. This Chart has been given to show the utility of Jyotish in the assimilation of diverse experience. There may be other cases, who are not required to experience such extremes, or to become teachers or practitioners of esoteric arts such as Jyotish but the subject remains an equally important tool for them to live larger and more authentic lives, through contact with their astrologers. To express this point in terms of the title of this paper, one might say that Jyotish as a way of life is also inclusive of helping others to live their lives with Jyotish. Some of these themes are explored in greater detail below after recognizing some necessary intermediate concepts.

Absolute determinism would also attempt to explain away the coming to the higher ground of Jyotish with the same inactive numbness, a quality that contradicts normal human experience.

In fact this author does not subscribe to the theory of absolute determinism[3]. A learned and traditional refutation of this theory could lie in the astrological significance of Prashna as taught by Pt. Rath in his works[4]. It has been stated that Prashna Chakra[5] cast at the appropriate time when Existence is willing to reveal the answers to the query can show the altering of the Karma evidenced at birth from the natal horoscope. If the Prashna Chakra shows more affliction than the natal chart, then the Karma of the native has been such as to denigrate the initial potential for auspiciousness; on the other hand, if the Prashna Chakra shows better Graha placements than the Rashi Chakra, then it can point at the actions of the native having improved his life circumstances. Clearly then it cannot be said that the Karma of the native at birth is utterly inflexible and in all circumstances must indicate circumstances and events that cannot be altered. It must, of course, be pointed out that the natal horoscope is the summum bonum of the life of the native: all the potentialities of his life are contained therein. Having said that the natal chart still does not preclude free will and remedial measures from modifying the Karma, for better or for worse. The Karma can be modified for worse as well through remedies because it is possible to undertake remedial measures of such a Tamasic kind which shall ensure adding to onerous Karma, rather than depleting it; Pt. Rath has given the example of the remedial measures culled out from the Lal Kitab and has stated that a native goes to a practitioner of the Lal Kitab only in Tamasic and pressured times influenced by Rahu and/ or Shani.

It is quite true that Grahas shall do what they must whether a Jatak knows of the Graha or not. In other words, Jyotish knowledge or interaction with an astrologer is not a pre-requisite for lives to take new turns for the better. However, Jyotish gives a connectedness to the flux of events and sources them at their roots. If this were not so, fortunate or unfortunate circumstances may appear depending on the time but why a particular quality of life experience was manifesting at a given time simply cannot be made clear without reference to the tools of astrology. Viewing it from the other end, it is just as well that material causes always exist to enable us to examine the causes but why a particular material cause or more properly, the whole genus of that type of material cause, manifests at a given time only can only be explained with Jyotish and nothing else.

Thus, whether an individual himself has become the vehicle for a mystery-school or an esoteric art like Jyotish, or whether he is in contact with an astrologer who has either undergone these experiences or is otherwise practicing the art, living life with Jyotish can be broadly summarized under the following heads:

(i) Evaluating and understanding the life of the individual through the nativity, whether of oneself or that of another;
(ii) The specific goal laid down in (i) above is multifaceted and at once involves rectification[6] of the horoscope on the part of the Jyotishi to ensure that one is working with accurate Varga Chakra;
(iii) Broadly speaking, the nature, attributes, skills, appearance, major Karmic proclivities, dynamic influences operating through Dashas should all be evaluated through Yogas and relative placements from the various Lagnas- this in itself can begin to unravel the relative nature of reality manifestation, in that from Lagna the source pool of all that the person and his life will be is seen, from the Arudha Lagna, his manifest life is seen, from the other Arudha Padas, the tangible precipitates of various areas of his life can be seen. All this is tremendously enriching and empowering for the Jatak and one will be hard pressed to find another art that cam claim such advantages in addressing the real lives of people;
(iv) Similar investigations can yield specific Karma in defined areas of life seen from the Varga Chakra, such as career from the D-10, parents from the D-12, education from the D-24, sum total of Karma from the D-60 and other functions from higher divisions;
(v) The reflections that accrue from the investigations laid down above can themselves infuse the person with a sense of awe at the elaborate Karmic design in which the native subsists and participates and which is quite incredibly reflected in the horoscope-this can also combat the ‘How can it be’ factor that Jyotish seems to run up against from time to time, even at the hands of the educated. An example would be the article in the Times of India by the eminent scientist Dr. Jayant Narlikar dismissing astrology as mere superstition on utterly unworthy premises such as ‘scientists have stopped taking astrology seriously’ , erroneously clubbing Jyotish with reports of idols drinking milk etc on more than one occasion and conmen duping the gullible etc. Your author had protested through a Letter to the Editor of the newspaper which was published in an abbreviated form;
(vi) One of the most crucial areas in order for positive and life-altering Jyotish to be practiced is that of Curses/ Shaapa. The core areas from which suffering can and does ensue must be identified and addressed;
(vii) Appropriate remedial measures once advised, received and performed have the potential to open the horoscope and the life of the Jatak so that it might attain full bloom or the fullest potential that it can;
(viii) The Ishta Devata, Palan Karta, Dharma Devata and the Kula and Grama Devatas should also be identified so that core areas of auspiciousness in life and the release of the soul, sustenance, Dharma might be made favourable;
(ix) One spoke of the numbness of absolute determinism but there is another kind of more positive numbness: that of detachment of the type formed by Shani-Chandra Yoga or when Saturn detaches the mind from the flux of things. This is a good and desirable numbness as it may give some freedom from the whims and fancies of the mind. Distinct from the fatalistic theory, Jyotish can inspire divine surrender to the Cosmic Will where the native participates fully and yet can constantly see the decision of God in events as they transpire. This can also fuel humility as the egoic evaluations of the native about other people may be proved erroneous and this shall be reflected in the two horoscopes.
Of course, there cannot be a comprehensive list of features that characterize participation in life with Jyotish. The summary given above is just a list of practical suggestions with which the art may be pursued.
In actual practice with horoscopes it is frequently found that the primary issues of enquiry coalesce around the following themes-What will happen, why is this happening, till when will it happen, what should I do to make something happen or stop something from happening…In other words, the dynamic factors relating to the unfolding of a chart are frequently the focus. It is another matter that for the Jyotishi they must always be based on and intertwined with the static features of the chart in the form of Yogas and placements.
One had put up Chart 2 (birth data withheld) on the Yahoo Jyotish groups with the intent of inviting discussion. Some quite justified comments appeared from fellow astrologers pertaining to some of the more stressful Yogas in the chart.
It can be seen that the chart carries some troublesome combinations. Shani tenants the Lagna in Marana Karaka Sthana and also forms Preta Badhak Yoga in the Lagna with Rahu. Mangal and Ketu form the Pishacha Badhak Yoga in the 7th House. Further, Surya in the 7th House is in Parivartana with Shani. One had stressed the exaltation of Lagna Lord and Atmakaraka Surya in the Navamsha, along with the exaltation of Mangal, Budh and Shukra. Shukra is also in Marana Karaka Sthana in the Rashi Chakra. Learned fellow astrologers had noted that there was little to inspire much optimism in the chart, including exalted Guru in the 3rd House from the Arudha Lagna.
The contemporary professional Jyotishi may be a professional in another sphere as well and there his professional colleagues or others might seek his help through Jyotish. In actual practice this is a complicated situation. The Jyotishi must be genuinely spiritual and desirous of helping the colleague even if his Karma is such that in the other line of work, they coexist in the present climate of cut-throat competition and scant regard for courtesy, dignity and nobility.
The native of Chart 2 has been undergoing the Sade-Sati of Shani. As both the Lagna Lord is in the 7th House and the 7th Lord is in the Lagna, the Dwisaptati Sama Dasha[7] applies in the chart. Surya Mahadasha is running. In the Sade-Sati, the native has been subjected to some serious trials in professional life. The afflicted Surya Mahadasha involved in the malefic Parivartana and the Pishacha Badhak Yoga has also not been conducive to pleasant living. Due to the Tamasic influence on the Lagna, the native displays very little interest in Jyotish. Interestingly, due to the strength of the Lagna Lord and the Atmakaraka he is fond of reading spiritual books. Gradually, this Jyotishi ensured that the native started reciting the Sri Rudra Chamakam. This led to immediate relief at work, especially when Shani entered Simha Rashi in the interim. The native reported somewhat incredulously that just as it had been communicated to him, the career profile had registered changes in the short period of time. He also added that as one gains in maturity, the truth of these things becomes clearer; this last was to compensate for some candid expressions of lack of belief in Jyotish at an earlier stage.
In the Standard Nativity also, the field of play of the primary curse is the 10th House of work. The Gochar of Shani was also over the natal Moon and the 10th House at the peak of the Sade-Sati. The native of Chart 2 had the benefit of conferring with an astrologer and obtaining relative insight about his professional situation. If the Karma dictated by onerous transits of Saturn shows that the person should treat it as a special phase and if this is communicated to him, it can build up resistance and tolerance to the psychological tests. When direct questions are put relating to marriage and career prospects, the opinion must be carefully worded. For example, in Chart 2, the Naisargika Karaka for marriage, Shukra is placed in Marana Karaka Sthana in the 6th House, the 7th Lord Shani is placed in Lagna in Marana Karaka Sthana and the 7th House has considerable Graha Dosha with Pishacha Badhak Yoga and Surya placed therein. Shukra also happens to be the lord of the Upapada Lagna. Communication of challenges is somewhat easier in professional consultancy[8] through email even though the same concerns of delicacy and consideration must weigh with the Jyotishi there as well.
As the Jyotishi is also living life in the real world just as everybody else, he has to tread a difficult path in that while it is his duty to advise those who know him otherwise and approach him for astrological advice of any troublesome factors, he must do so with care and caution.
In this context, the works of the comparative mythologist Joseph Campbell[9] attain relevance as he spoke of people who have crossed very difficult thresholds of personal transformation and won inner battles to finally obtain some sort of elixir; calling them masters of both worlds, he advised Shamans and Heroes to keep a Kavacha around them to avoid a short circuit resulting from careless contact between their high voltage existence and the more uniform one of mundane existence. The upshot of all this is that a delicate balance must be struck by the Jyotishi, in his social participation, to adequately maintain both segments of his persona.
Chart 3 (October 3, 1962; 3:45 AM; 75° E 34’, 31° N 19’) was discussed in a previous paper[10] on Shaapa by this author. This chart illustrates the auspicious results that can be obtained from remedial measures. In this case, the remedial measures have worked very quickly.
This chart suffers from a serious Kalatra Shrapa. The native is successful in his career but the divorce with his first wife set him back quite badly. The native then left the country for further studies. The mother of the native was very worried and depressed about the state of affairs that had transpired with her son. The sister of the native of Chart 3 sought the advice of this writer on the prospects of the native getting married again. The author advised remedial measures for the Kalatra Shrapa and fasting on Thursday, the Vara lorded by Guru, the lord of the Upapada Lagna. It was predicted that the occurrence of the next marriage could not be a problem as the 2nd Upapada Lagna was in Tula Rashi tenanted by Shukra. This was refuted by the sister saying that absolutely no proposals were forthcoming keeping the status of the native in mind. The author stuck to his position saying that Shukra being the Naisargika Karaka for marriage and spouse, placed in the 2nd Upapada Lagna in Tula rashi in the 3rd Bhava would be predisposed to bringing the spouse especially as Guru was also transiting the 2nd Bhava from the 2nd Upapada Lagna fortifying the situation. Guru was also aspecting the lord of the 2nd House from the 2nd Upapada Lagna, Mangal, with Rashi Drishti.
The native fasted in a foreign land for a few months while his family in India kept up their search for a bride. They also performed simple remedial measures like donation of idols of Lakshmi-Narayan on Shukravar to mitigate the Shrapa. The native found a bride of his choice and was married a few months before the writing of this paper! The family is overjoyed at the manner in which the situation has turned around so quickly.
In this manner it can be seen how anxieties can be assuaged through Sattwic remedies that can speed up events and bring relief to tormented families. The Jyotishi had communicated to the family, however, that happening of the marriage was one thing while its sustenance was another. Just as in the previous marriage shown by the 1st Upapada Lagna, Mangal is again the lord of the 2nd House from the 2nd Upapada Lagna in the 12th House from the Lagna. It is afflicted by Rahu harming the Prana/ vitality of the 12th House. It is also debilitated in the Navamsha Lagna. Issues relating to anger and violence can arise in the marriage. The family is insistent that any such Karma and eventuality is acceptable to them and the Jyotishi has invited them to immediately communicate any sign of problems.
As the 2nd Upapada Lagna in Tula Rashi is the 3rd House of communications from the Lagna, the spouse has been found through the device of matrimonial advertising.
Jyotish through its precise delineation of Karma also solves the so-called Problem of Evil in Western Philosophy. The Problem of Evil [11]seeks to debate the existence of an omnipresent, omniscient and benevolent God stating that so much evil in the world cannot be explained with a simultaneously coexisting benevolent God. Jyotish in its evaluation of a person’s destiny through the Law of Karma states that even though the age or personality of a native in an incarnation cannot sometimes explain the extent of suffering he faces in the world, the Yogas, Doshas and Shaapa in the chart can certainly explain it. In this manner, just the heartrending suffering so clearly visible in the world cannot disillusion a native in contact with Vedic Astrology as he can trace the otherwise inexplicable suffering to the horoscope and knows that there is design behind the torment.
Sometimes in charts with notably onerous Karma, remedial measures are difficult to come by or the Yogas are so pressing that relief may take a long time to come. This is a clear pointer to the nature of the arrival and value of the remedial measures. Receiving these and their performance is a significant Karmic event and can only happen properly when things are taking a turn for the better. Chart 4 (birth data withheld) is that of a young boy with hearing and speech disorders[12]. The families of children with disabilities live lives full of suffering and psychological challenges. It is sometimes difficult for the families to cope with the trauma and to understand rationally the meaning of such acute torment.
The boy is very intelligent and with speech-therapy is able to communicate fairly effectively with the family members. Curiously, at mealtimes, the Amavasya Dosha afflicting the luminaries and the Surya-Shani affliction begins to dominate and the behaviour of the boy becomes inexplicably unpleasant. These indications are heightened due to the Shani Mahadasha running in the Vimshottari Dasha. The 2nd House of the chart rules the mouth and eating and these combinations can help understand the poor behaviour of the boy with the parents (Sun and Moon afflicted in the 2nd House) at the dining table.
Due to the Shani-Chandra Yoga in the 2nd House the following Kali Mantra was advised:
Øha Øha Øha gwa gwa Ðha Ðha A
nfÕ.k dkfyds Øha Øha Øha gwa gwa Ðha Ðha Lo%AA[13]
Whenever the boy recites the Mantra, even as few as two times, his whole demeanor changes and the affliction to the 2nd House relents. He has also been advised to recite the following Mantras for the propitiation of Surya and Chandra respectively to alleviate the suffering arising from the Amavasya Tithi Dosha in the chart.

lfork i’pkrkr~ lfork iqjLrkr~ lforksÙkjkÙkkr~ lfork/kjkÙkkr~A
lfork u% lqorq loZrkfra lfork uks jklrka nh|Zek;q%AA[14]

vkI;k;Lo lksesrq rs fo’or% lkse o`".k;e~A
Hkok oktL; laxFksAA[15]
In case of very small children developing some excruciating ailments and disabilities, Jyotish can spiritualize the atmosphere at home and in the result plays a divine and therapeutic role in helping the afflicted family understand, bear and remedy the pain. Otherwise, such small and wonderful children facing such terrible Karma can be inexplicable and lead the mind into thinking that the world is Godless. Jyotish explains the nature of Karma the soul is carrying and irrespective of the age of the native, the soul must resolve the previous Karma.[16] Even the allied and even greater suffering faced by the parents[17] is accurately reflected in their own charts.
In the charts of the parents of the native of Chart 4, there is very severe Brahman Shrapa that leads to a lifelong battle with the aftereffects of the discovery of the disability of the boy. Such suffering threatens to overwhelm the other areas of life and Vedic astrology can help restore the balance and attempt to remedy the problem. However, as stated before, in case of extreme affliction, the native will find it tough to perform the remedial measures. In this case also, Mantra is not regular and the Pushyaraga recommended due to Rahu’s placement in the 9th House in Marana Karaka Sthana is not being procured for one reason or the other. The encouraging thing is that Go-Dan and some other remedial measures have been performed by both parents and the child, leading to the hope that with time relief can be felt in life.
The native of Chart 5 (birth data withheld) exhibits in her life a strong nodal influence.
Ketu is in Lagna with the Yogakaraka Mangal. The native’s intellect is laced with high emotion or mental activity. This is due to the strong Jala Tattwa dominating. Shukra is the Lagna Lord placed with Digbala in the 4th House with Chandra, the latter planet also having Digbala. The Paka Lagna showing strong Jala Tattwa influence is very fluid and the placement of the diffused and surreal Ketu in Lagna, imparts to her thinking and Dhi the quality of breaking barriers.
She has enjoyed discussions and personal growth with the late astrologer Shri Bipin Behari. The late Shri Behari was a noted writer on the subject but was in turn quite nodal in his interests, being deeply influenced by Theosophical literature and its specific astrological thought. The nodes in Kendra gave the native enough exposure to borderline thought and exploring the boundaries of the mundane as an expression of the divine.
The Pishacha Badhak Yoga in the Lagna demands Lagna Shuddhi else it can lead to uncurbed anger and irritation. As the native is single, she has been advised to fast on the day ruled by the lord of the Upapada. Till the most recent information, she has not been able to commence any Upaya. She confessed that sophistication and attractiveness of teaching was more appealing to her and shorn of these Rahu-dominated characteristics, she finds it difficult to allow access of simple, eternal Jnana to her. It is quite clearly a function of Rahu and Ketu. While, the nodes can take the native to distant ways of thinking they will also inspire delusion and confusion leading to internal unrest.
The Mantra Pada is afflicted by Surya-Shani Yuti making it difficult to chant Mantra. Still as Guru aspects the A5 and the 2nd House from the Upapada Lagna by Rashi Drishti, she has received the Upaya for the Upapada fasting. It has been conveyed to her that Bharat has tremendous reserves of spiritual arts and there can be no reason to exclude their fullest role in her life.
In this manner, the positives of the Nodes can be retained while not allowing them to deny the knowledge of Guru from benefiting the native.
Life can inspire sullen confidence which arises from the mistaken notion that we are in full control of our lives. This can take various forms. On the other hand, even when the overall atmosphere is of this nature and one encounters a sincere Jyotishi who provides subtle and delicate pointers to some changes and upheavals that may be in the offing, it can be conducive to spiritual advancement and recognizing that Grahas have a clear role to play in human lives.
The native of Chart 6 (birth data withheld) though dismissive of many forms of conventional religion and ritual, in part due to the exalted and Vakra Guru in the 11th House, nevertheless was quite interested in the workings of Jyotish and also in Vedanta. Surya in the 5th House in the Rashi Chakra may have led to some attraction for the Upanishads.
Though the Lagna Lord Budh is in Marana Karaka Sthana and its effects relate basically to the 10th House of work, the native was fundamentally comfortable at his place of work. He also felt there was ample opportunity for valuable experience and professional growth at the place of work.
This author had suggested that the Sade-Sati of Shani was in the offing and as Shani would be transiting over itself and Rahu in Simha Rashi in the first leg of the Sade-Sati, he ought to be cautious of pressures and some displacement. Usually, displacement and personal issues arise when Shani transits the 12th House from the Moon, as it is a Trikona Bhava to the 4th Bhava of the home. Some internal tension relating to the image (Arudha Lagna) could have been building up through the Gochar of Shani in Karka Rashi as it tenants the 8th House from the Arudha Lagna. As soon as Shani entered Simha Rashi, albeit briefly, the native decided to leave his place of work, feeling he would be better served in a newer setup.
Pressures and mental obstacles, intense psychological experiences could have become conspicuous as Shani entered both the 12th House from the Lagna and Chandra. It is also true that the Antardasha of Budh as the 10th Lord in Marana Karaka Sthana could have imparted sentiments akin to dying professionally at the place of work and having the sense that this was adversely affecting the image. Though Budh as a benefic in the Arudha Lagna is well-placed it is still a Marana Karaka Sthana Graha and in the efforts to refurbish the image in the work arena and skills (Bhava Karaka Budh), the native could encounter some stressful experiences (Marana Karaka Sthana).
Most importantly, the native will be prepared for the entry of Shani into Simha after having retrograded back into Karka for some time. This can ensure preventing the worst kind of shocks from damaging the personality which can curtail the advance of an individual for a certain time.
As stated earlier, the Jyotishi can encounter horoscopes in any other walk of life and the eternal principles apply with identical force and vigour. Chart 7 (birth data withheld) is that of a writer, thinker on the psychology of elections, print journalist and a qualified lawyer. He is also the published author of a book in his State.
The native met the author during the course of Supreme Court litigation when he was visiting Delhi regarding a case. The native exhibited competence regarding the various aspects of procedural law as they applied in his State to the case. Neecha Shani in the Karma Sthana eventually leads to Rajayoga for the native. He is sought by corporate houses and political leaders for his legal, journalistic and psephological skills. The native is flown around to various cities when those in positions of power and authority need his work inputs. Neecha malefics in Kendra put so much compulsory focus on the activities and life areas they govern that the individual must sharpen his skills and attitude in that area, eventually creating Rajayoga for himself. The native was intrigued to learn about this author’s work as a Vedic Astrologer and revealed his own interest in numerology and astrology.
Jyotish can form a bridge between likeminded people and prevent every man from being an island unto himself. Even in the hard-pressed world of litigation, the desire to examine the horoscope for insights and instruction can arise. The native demonstrates complete fixity of decision and opinion due to the debilitation of Shani in the house of working ability. This can be a problem for those who have sought his advice and help professionally as he will impose his opinion, being convinced that it cannot be any other way. Rahu in the 7th House from the Arudha Lagna gives a spiritual bent of mind but as it is in Marana Karaka Sthana in the 9th House as the 8th Lord, it will not be conventional. The author discussed the difficult nature of the native’s life and the stresses on the mind due to the placement of the Lagna Lord in the 8th House in Marana Karaka Sthana. It is also the Karaka for the mind.
This chart is also illustrative of the importance of judging the chart from the Arudha Lagna, as taught by Pt. Sanjay Rath. Though Surya is in Marana Karaka Sthana from Lagna and Shukra is placed in the 12th House with Budh and Mangal, all these Grahas happen to be in the 10th House from the Arudha Lagna. As this is a mutable Rashi, the native has to travel out of his state for his work to flourish. Both Mangal and Surya are powerfully placed in the 10th from the Arudha Lagna. This can give him work with legislators and politicians. Marriage has been denied thus far with the Upapada Lagna being occupied by a dying malefic and the lord of the Upapada Lagna being placed in the 12th House from the Arudha Lagna.
The Navamsha Chakra also reveals Neecha Surya in Lagna and Vargottama Neecha Shani in the 7th House, the two arch-enemies being locked in battle. Due to the fixity imposed by Shani in Kendra in debility, the native is not especially receptive to remedial measures or advice pertaining to gemstones but the author tries to give him important information in this regard from time to time. The native also has a fair notion of the aspects in his life which are likely to yield positives and has also learnt to recognize the role of Arudha Padas in the chart, which he did not hitherto know. He appreciates the direct and complete correspondence of his life to the horoscope.
As mentioned earlier, Pt. Rath has taught that the Lal Kitab remedies should be eschewed and instead, discarding the quick-fix approach that would probably lead to accumulating bad Karma, one should perform Sattwic remedies as given in Brihat Parashara Hora Shastra and other Shastra. In Chart 1 (Standard Nativity), an experience with a practitioner of the Lal Kitab was forthcoming only in the Tamasic period of the Sade-Sati of Shani, when the heavy and dark Karma of the native visited him. The practitioner of the Lal Kitab was honest enough to mutter to the accompanying person that people as the native would advise others of their Karma and it was surprising to him to be participating in that meeting. Though an occult practitioner can be anywhere, the man owned a restaurant that served the devout who came to bathe in the Ganges and to perform ritual. He was abusive in speech, generally and suggested remedies like piercing the nose which the native of Chart 1 found inherently distasteful and could not have performed. But even the encounter came in a time when Saturn was dominant and Rahu Moola Dasha (when reckoned from the Lagna, Chandra and Surya) was running, activating the Matri Shrapa in the 10th House leading to oppressed living.
From another standpoint, such diametric movements from ignorance and Tamas to light can be a rite of passage whereby the base matter of the person is transmuted into inner gold. This has overtones of the psychology of alchemy whereby the native becomes his own or the community’s hero having obtained a precious elixir[18]. The native came to his own relative 'gold' from his own relative 'lead' in these seven-and-a-half years. It is also felt that lead (Shani) is after all not so leaden when gold (Guru) is visible. The lead can then be viewed with the perspective of gold.
The astrological progression can be viewed in terms of the Dasha change in Chart 1 from Rahu Mahadasha to Guru Mahadasha, the Sade-Sati and the Shakta Yoga annihilating the personality through dissolution of mental constructs and Guru ensuring that the native continued to receive fresh knowledge and his body and physical health were protected to somehow tolerate the tremendous transformation[19]. These complex psychological and mystic realities and changes can be captured completely only with the lens of Jyotish as the standard themes of the Call to Adventure, Separation from society, Battle and overcoming Daityas, and the Return with the Boon[20] can only be deciphered properly in an analytical and predictive fashion with the tools of Jyotish.
The native of Chart 8 (birth data withheld) has also been fortunate in that he has also moved from the avoidable position of being recommended Tamasic and distasteful remedies to receiving the most auspicious and beneficial remedies.
The serious Kalatra Shrapa in the chart and its elaborate consequences have been discussed elsewhere[21] by this Author. Suffice it to say that the psychological stimuli arising from relationships have been far from adequate due to the ignorance and confusion fostered by Rahu Yuti Shukra. Problems relating to ego and pride have also risen. As Shukra is in the 12th House from the Arudha Lagna, there has been a risk, having manifested in fact, of the native terminating liaisons out of exasperation. The Jyotishi recommended that the native fast on Mangalvar, the day ruled by the lord of the Upapada Lagna. The Shaapa is also joined the Upapada Lagna in the 12th House from the Arudha Lagna.
The native has fasted for a few weeks from sunrise to sunset only drinking some water through the day and has reported the following improvements. As Shukra is the Lagna Lord, a sense of inner purity in the working intellect and thinking has shown itself. The native is calmer; this is important as Shani, the Atmakaraka has undergone a Charakaraka replacement and the Antyakaraka Mangal in Lagna has become the Atmakaraka. From being a reluctant, hurt and shy person, the native deems aggression and forthrightness to be more laudable virtues in accord with the nature of Mangal. This, though, has also led to fights and arguments. The fasting has brought peace to several significations of Shukra.
The Yogas are such that the other results of fasting may not come immediately. The Shaapa conjoins the Upapada Lagna in the 12th from the Arudha Lagna and the next Upapada Lagna is joined Vakra Shani in the 9th House, being the original Atmakaraka. It is felt that if and when this Upapada Lagna fructifies, being in the 7th from the Arudha Lagna, the doorway to life would also properly open. He may meet her at a religious place. The potential orthodoxy, difference in status and appearance of the spouse are some of the features that have been communicated for easier identification.
It is not that people with Cursed Shukra in the Upapada Lagna in the 12th House from the Arudha Lagna cannot get married. Aishwarya Rai, the actress has a similar combination in her Upapada Lagna in the 12th House from the Arudha Lagna[22]. Though she has exhausted the 1st Upapada Lagna in all probability and entered into volatile relationships, she has just married Abhishek Bachchan, son of the legendary Amitabh Bachchan.
An interesting thing occurred on the day of the first Upapada Lagna fast for the native of Chart 8. This astrologer received a call from the native late at night stating that expensive dark eye-glasses (Shukra) had been stolen from his car (Shukra). The Nimitta had come that the malefics Rahu and Badhak Surya had noted the commencing of the remedial measures to clean the Naisargika Karaka of their vicious impact and had registered their protest. The native appreciates these subtleties and is all the more resolved to perform the remedial measures.
The chart is also illustrative of the suitability of Conditional Dashas in understanding the dynamic unfolding of a chart when they are applicable. The Vimshottari Dasha of Shani cannot really explain the high degree of interest that the native has in identifying and addressing his problems through Jyotish. Shani is not particularly conducive to an attraction for Jyotish. In the Dwisaptati Sama Dasha, the native runs the Mahadasha of Chandra and the Antardasha of Guru. Both the Grahas are posited in the Mantra Bhava. Guru is also akin to exaltation as it is placed in Kumbha Rashi. It is the Poorva Punya of the native that he has access to the wisdom and knowledge of Jyotish Shastra.
Jyotish awareness can also foster the realisation that our opinions and evaluations of others using our Mayik eyes are not infallible no matter how justified they appear to be at the time. The native of Chart 9 (birth data withheld) lived her student life quite casually. She was an average student usually only clearing the exam papers without much more. To the casual onlooker it may have appeared that her professional or working life would not travel beyond the ordinary. To a certain extent it was true as she tried her hand at several things such as a show room for apparel, restaurant business and even a stake in the cable television business. None of these proved to be spectacular.
However, the chart has Amala Yoga with Guru in the 10th Bhava from the Lagna. This shows great success and fame in work. In the latter part of the Budh Mahadasha in the Dwisaptati Sama Dasha and in the Guru Mahadasha, she has achieved a very worthy professional profile. She traveled abroad to receive a Master’s Degree in the subject of her vocation, from one of the most esteemed institutions in that country and in the world. The Amala Yoga has come to the fore. Adhi Yoga is also formed from the Lagna as Chandra, Budh and Shukra are in the 6th, 7th and 8th Bhavas from the Lagna. The 7th House is badly afflicted with Budh and Mangal in Marana Karaka Sthana. There is Pishacha Badhak Yoga as well. This curtails the material blessings of the auspicious Yoga but does not keep it from happening. Shukra is in the 6th House from the Arudha Lagna. It is not impossible that the native may have given up the idea of marriage.
The good comes laced with the bad and merely the onlooker cannot decide if one shall weigh to impact the other. The native should be cautious about her conduct as Ketu in the Lagna forms Kapata Yoga, tending to deception and intrigue. There is no malefic in the 4th House, showing that these actions would be unprovoked. While the native felt the pressures of Shani when the Graha was transiting Vrishabh Rashi and forming Kantak Shani from the Lagna, no lessons were imbibed and the native was tempted to revel in another’s suffering who was an open supporter and friend. Such conduct can cause serious suffering in the other. The moot question is whether another’s past onerous Karma that leads to suffering is just an excuse for the unwary inflictor to create some additional bad Karma of their own. The 5th Lord Budh is in Marana Karaka Sthana showing that the open friends and supporters will feel as if they are dying due to the betrayal in terms of dignity and decency. It is always possible that Ketu, the headless in Vrishabh Rashi may in its peculiar passion construe something as a slight which was only rational.
Karma does not reveal itself laced with emotion: it simply reveals itself. The emotion arising from Karma is due to the role of Chandra in the life of the onlooker who is watching Karma unfold. The bad conduct of an individual in the eyes of another does not lead to any specific inferences unless one looks at the horoscope.
These realisations of Jyotish can mitigate the Maya surrounding events and the Dhi Shakti can traverse from fickle Chandra to the sage and eternal Brihaspati[23].
Sometimes Jyotish can be the only way out when no other alternative appears at hand to resolve the problem. This writer was traveling on an outstation brief to appear as an Advocate on behalf of a party at the High Court of another State. One of the people involved with the case knocked on the hotel room of the writer at night after the follow-up discussions and on the case had been done with and the arguing strategy for the next day arrived at. The person bore a very troubled expression. He related to this writer some specific problems relating to his brother. Though the writer could not cast and study the horoscope at that time, once back in his home town, the necessary investigations into the chart were made. Chart 10 (birth data withheld) belongs to the younger brother of the visitor to the hotel room.
The visitor said that there was no chance the native himself would discuss the issue with anyone. The issue itself was that the native had been displaying paranoid and somewhat schizophrenic behaviour. He would frequently state that both the visitor and their mother had been conspiring to kill him and that he feared greatly for his life. This is a preposterous assertion and at the outset shows mental affliction.
The Rashi Chakra shows a serious Matul Shaapa formed by the placement of Budh in Yuti with Surya and Mangal. It is a very serious affliction as Budh, the natural benefic is exalted in Kanya Rashi showing that the relative who had cursed was a spiritually evolved person. Budh is the Naisargika Karaka for rational thought and logical linking of mental phenomena. Its gross affliction in the 6th House does not augur well for the mental health of the native. The occurrence of the Yoga in the 6th House shows that the act done by the native in the past lives which invited the curse was done with bad intent. The suffering will be aggravated because of that.
The 5th Lord Surya denoting the Chitta or thinking is involved in the Shaapa as is the 8th Lord Mangal showing that the burden of sin is high. Nija Dosha is prominently shown. The Dhi Shakti and application of intelligence upon contemplation and consideration is also afflicted as Mangal is the Lagna Lord involved in the Shaapa. The affliction of the Paka Lagna in the 6th House from the Lagna is bad. The involvement of the Lagna Lord shows the distortion of the power of discrimination between fact and fantasy.
As far as the fructification of the Shaapa is concerned, the Neecha Badhak Rahu in Ayush debility in the Randhra Bhava should show up as the culprit. If the Moola Dasha is reckoned from the Lagna, Rahu Mahadasha is running. It is the Neecha Badhak and the worst malefic for the chart. The problem has become intolerable in the Antardasha of Shani. If the Moola Dasha is computed from Lagna, Surya and Chandra, Vakra Guru as the Karaka of the Paka Lagna, in the Antardasha of the Neecha Rahu has precipitated the trouble. Even though Guru is almost akin to debility in the Arudha Lagna, it would normally not be expected to deliver the results of the Shaapa. However, it is disposited by debilitated Rahu. Guru is also in the Badhak Sthana. Therefore, results can accrue in this Dasha reckoning as well.
The brother of the native has been advised to chant the Mantra for the Karaka of the 6th House, Shani, as the lord Budh is involved in the Shaapa. He would do this on behalf of the native as the native himself will not do it. The final telephonic conversation in this regard when the remedy was discussed was on a Budhvar showing that the curse is capable of being remedied. A query was put whether fatality was a possibility but this astrologer declined to go into that and insisted that the Upaya be commenced. The following Mantra was recommended, along with donation of some articles such as pencils, erasers and notebooks for the appeasement of the enraged Budh to needy and poor youngsters who might be benefited by it:
\ ueks ukjk;.kk;|
The deep knowledge implicit in Jyotish can also resolve other Karmic issues that do not appear to be borne out even when the first rays of this Jnana begin to arrive. Reverting to Chart 1 (Standard Nativity), the native could not figure out the tremendous series of losses even after the malefic Rahu Vimshottari Dasha was over. These came in the work arena. The native failed to qualify in some competitive examinations while in the Rahu Dasha placed in the 6th House of competition he passed the entrance exam for one of the best schools in the country. Though the 10th House is badly afflicted, the 10th Lord is involved in good Yogas in the 11th House. It was only the teachings of the SJC[24] revealing the Karmic structure hidden in the Shashtyamsha Chakra/ D-60 chart which coupled with the Moola Dasha helped decipher the secret picture.
With the misplaced sense of affirmative action which is in truth just a vote garnering technique, the reservation regime has played havoc with the meritorious in the country. The native had an amazing experience in the Sade-Sati concurrent with the Moola Dasha of Rahu. He was called for an interview following his qualifying an examination. The person at the head of the Interview Board was a retired officer belonging to one of the reserved classes. He grilled the native through the interview somewhat unfairly stating that those educated in Delhi colleges had no place in the services as they lived in a false India. Be that as it may, just before the results were to be declared, the native found the same officer sitting in his family living room as he was known to the family. The native did not know this and when the officer saw the native, he exclaimed that the family should have given some indication prior to the interview that the native was a member of this family, with a photograph shown privately to facilitate recognition during the Interview. Otherwise, ‘they had to promote candidates of the certain background qua caste and the like’! This is how horrid Karma can manifest apart from exposing the casteist rot that has crept into the modern Indian system. On the pretext of secularism this is what is happening to India.
A glance at the D-60 chart reveals the source of the suffering and denial of seemingly deserved authority and power.
Ketu has Rashi Drishti on the Lagna showing that the native will learn a Vedanga. The Atmakaraka Surya is in Bhrashta Amsha showing on the one hand that the native had fallen from his true path in the past lives and has been reborn to set this wrong right. It can also mean guiding those similarly fallen to the right path provided he can improve himself first. Taking the Arudha Lagna in the D-60 chart as the Lagna for the immediately preceding birth[25], it shows that there was a fall from Dharma. The 9th Lord from the Arudha Lagna is Neecha in the 11th from the Arudha Lagna. Something was usurped or gained by cheating, lying or deceit shown by the Grahan Yoga of Surya and Rahu in the 11th House from the Arudha Lagna. The native will have his due usurped in the same diabolical manner. The Rahu Moola Dasha computed from Lagna, Chandra and Surya, gives the results of Surya in the D-60 and brought the native close to the purpose of the soul.
The native has Surya as the Atmakaraka, showing that the misuse of power and authority that occurred in the past lives has to be remedied. Surya is placed in the 10th House of the Rashi Chakra as Lagna Lord and Atmakaraka and there may be tests in this life whether this lesson has been learnt.
Pt. Sanjay Rath has taught that the Atmakaraka of various people can be aligned with each other and can help each other out. When the native of Chart 1 had started his Consultancy, a few years later the native of Chart 11 (birth data withheld) sought his views on the horoscope.
Though there are always clients who seek advice, the native of Chart 11 has, apart from providing support to the native of Chart 1 to a notable extent, ensured that the ever deepening thirst for more astrological awareness of the various charts fuels the drive of the native of Chart 1 to keep up with his studies, research and writing in Jyotish. This is significant in light of the fact that prior to Jyotish related work, the Matri Shaapa, Pitri Rina and Amavasya Dosha had only led to the most unreasonable comments and behaviour from prospective employers bordering on the bizarre and demonic. Apart from Karma as seen from the horoscope, there can be no explanation for this. In these circumstances, Guru Mahadasha in a Panaphara Bhava has guided the prognostications of the native of Chart 1, which has led to some real help for the Consulters in their lives. The native of Chart 11 has Surya Atmakaraka just as the native of Chart 1.
This experience of mutually aligned and supportive Atmakaraka is repeated for the Standard Nativity through the native of Chart 12 (birth data withheld).
INSERT CHART 12 (Rashi Chakra) HERE
It is well-known that in litigation practice in the very beginning the progress can be slow and painstaking. The native of Chart 12 had the occasion to avail of the voluminous drafting work undertaken by the native of Chart 1 for litigation in the Supreme Court. The matter went on for a considerable period of time. The native of Chart 1 had to appear frequently in the case as well.
The native of Chart 12 felt very positive and pleased with the way his case had been handled and ensured more than adequate compensation for the native of Chart 12 which can be encouraging in the initial years of litigation. Also, the positive feedback provided valuable guidelines for the native of Chart 1 regarding the legal methodology for his cases.
The native of Chart 12 also has Surya Atmakaraka. It is very interesting to observe the manner in which the Atman of various people can work together based on Karma. It must be understood however that such support does not ensue from the mind; the native of Chart 12 only wants his work to be handled with competence and sincerity. It is not by psychological design that he engages the native of Chart 1 to take care of his litigation issues. The recognition of this working relationship must be based on soul-level support rather than any mental constructs.
The native is also interested in Jyotish and frequently seeks opinion on his horoscope and those of his family and friends.
It is quite clear that Karma ensures that souls recollect their duties to be performed in a lifetime and there is no need for the natives to burden their applied intelligence or the mind with evaluating and understanding this. This operates purely at the level of the soul.
When the native of Chart 12 had engaged the native of Chart 1 on an outstation brief an interesting episode occurred. The Standard Nativity shows Amavasya Tithi Dosha. This means the blessings of God or Brihaspati will not be easily forthcoming unless the Dosha is remedied and/ or the nativity has a powerful Guru. In the Standard Nativity, Guru is placed in Dhanu Rashi in the 5th House in retrogression showing that the Graha will try very hard to pull the native out of the misfortune of the Tithi Dosha. The native never felt welcome in temples till all the Counsels representing the client were taken to the Mahamaya temple in the town where the High Court of that State is. It was as if the native of Chart 1 had been called by Durga. This becomes relevant because Rahu Moola Dasha is running in the chart and Durga is the deity of the planet Rahu.
It may be that this was a Nimitta that the Japa and Sadhana of the native of Chart 1 were registering somewhere. Even otherwise, the trips for the case were of the kind that would indicate that the curse on the 10th House was mitigating. In fact as this paper is being written, the native of Chart 12 has called on Guruvar to enquire about the Shuddhi of Pukhraj he is to wear.
It is very clear that Jyotish can transcend anything else known to mankind in understanding and deciphering the complex maze of events, interpersonal relationships, joys and sorrows and the final goal of each individual. We are indeed blessed to be participating in the world with this divine art, especially as it is so brightly illuminated by the traditional wisdom and teachings.

-Om Tat Sat-


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