Tuesday, March 05, 2013

Śrāpa/ Shrapa: The intricacies of suffering [Planetary Curses in Vedic Astrology]

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Suffering is an important existential quality and is perhaps more pervasive in human life than joy. This is evidenced by the fact that horoscopes usually show more malefic influence than benefic. In any case, suffering is a terrible quality, if only for the mind, as it is not in the nature of the healthy mind to like suffering. Suffering in human life is symbolized by the Graha Śani. Hurt, pain, loss, sorrow, defeat, melancholy, depression, exclusion, humiliation, perversion, and such onerous human experiences are governed by Shani. At this juncture let us also acknowledge Rahu, in many ways the higher octave of Shani, poisoning the suffering induced by Saturn with shock, delusion, addiction, compulsion, cheating and such attributes.

Note- Of equivalent, if diametrically opposite significance is the subject of planetary blessings which is caused by the association of two or more benefics-life becomes beautiful in its experience due to such Yogas, revealing that Karma is intricate.

Serious suffering can be judged astrologically through the evaluation of Curses/ Śrāpa (Shrapa). As stated in the paper, a Shrapa or Śrāpa is constituted when a naturally benefic planet is afflicted by the Yuti or Graha Dṛṣṭi (Drishti) of two or more naturally malefic planets, the latter being Rāhu, Śani, Maṅgala, Ketu and Sūrya (Rahu, Shani, Mangal, Ketu and Surya). The principle underlying the astrological Shrapa is simple and is based on the Law of Karma: ‘As you shall sow, so you shall reap’. Just as suffering was caused to another in a previous lifetime, the same suffering shall visit the native in this lifetime.

Some important principles should be kept in mind while studying the nature, extent and timing of suffering caused by Shrapa in nativities:

  1. If the Ātmakāraka/ Atmakaraka, Lagna Lord and/or the 8th Lord are involved the Shrapa is severe and there is considerable Karmic burden. -in other words it has the power to consume the native while the effects of the Śrāpa (Shrapa) last. The person will not realise from the outside that he is suffering and will simply continue to suffer. The reason is if it is consistently realised that one is suffering then one may try anf find ways to alleviate it and this is not allowed when such combinations exist and are functioning in a given life phase.The Shrapa will have to be seen by the native and it may impede the proper development of the personality if both the Atmakaraka and the Lagna Lord are involved. If only the Atmakaraka is involved then the suffering is at the level of the soul and is difficult to express for the native. If the Lagna Lord is involved it interferes with the Dhi/ the discriminative intellect. If the 8th Lord is involved, the sin incurred is considerable.
  2. The Mūla/ Moola Daśā (Dasha) is used to time the curse and should be reckoned from the Lagna. It may be reckoned from the Moon to study Matri Shrapa when it is the primary curse, but this is only the intuitive understanding of the author, and the impact of any other curse on the mind and family of the native.
  3. If the natural benefic which is cursing is in a Dusthana in strength, it is a terrible curse and also indicates that the act which invited the curse in the previous incarnation was not done with the best intention. Conversely, if the cursing benefic is in a Kendra or another auspicious Bhava, the end result of the suffering is good.

Note-Work through the last decade and a half has revealed the Duḥsthāna/ Dusthana (6th, 8th and 12th Houses) curses to be the worst by a long distance. They must be taken to be the primary curse in the horoscope and have to be remedied first.
    4. If any of the natural malefics causing the curse are Vakra, the curse cannot be remedied and must be suffered by the native. However, if the 5th Lord is involved, remedies shall work despite the retrogression. 5. The Bhava(s) lorded by the natural malefic shall indicate the source of the suffering experienced from the Shrapa and the greatest natural benefic so afflicted indicates the primary Shrapa in the chart.
    6. If the Atmakaraka is afflicted and involved in the Shrapa then it ought to be remedied first by the Atmalinga Mantra.
These principles have been succinctly summarized in order to afford a basic backdrop to the subject and are not intended to be exhaustive.

Suffering may have been designed as such an integral and crucial part of human existence to expose our dependence on the mind as human beings. We are overwhelmingly subservient to the whims, fancies and dictates of the human mind. Chandra is the Karaka of the mind and also of the manifest, extant world symbolized by the Arudha Padas in Jyotish. Suffering is felt in the mind. Thus, very frequently, acute suffering can be a precursor to spiritual awakening, when the mind is nearly annihilated and other realities apart from the purely mental, emotional and psychological can emerge for the human being to experience. In this light, Zen, being a philosophy of ‘no-mind’ and the concept of Tathagata: ‘the one thus come’ can be seen as an effort to show the possibility of experience beyond or apart from the mind.

For the reason that Chandra is the primary vehicle of emotional cognizance, Shrapa involving this luminary can lead to acute psychological turmoil and suffering. Since the crucible of psychological reception is itself assailed, no matter what happens at the other levels of life, namely, physiological, fiscal and intellectual, the feelings of the person continue to be damaged. However, in certain cases fortune and overall life can mean that these afflictions can also be viewed as lessons which once assimilated can be used to heal others with afflictions and suffering in their lives. In this context, genuine and acute suffering, apart from inculcating sensitivity to the turmoil of others, can give insights into the methodologies of the healing arts which in turn can be directly applied to people.

Note-Serious suffering in nativites in an overwhelming number of horoscopes can be directly linked to the existence of curses in the horoscope and a careful evaluation can reveal quite precisely as to how the events will play out to exhaust the Karma contained therein, what would be the testing duration and what would be the outcome, or the difference in the quality, nature and tenor of life once the planets in the onerous combinations have had their say.

In Chart 1 (Standard Nativity) (birth data withheld) the immediately preceding characteristics have come about in actual life experience. Furthermore, these appear to be the ramifications of the experiences leading from the Matri Shrapa.

In this chart, the primary Shrapa is the Curse of the Moon. Chandra is afflicted by the Yuti with Shani and Surya, two natural malefics and is aspected by Rahu with Graha Drishti. The involvement of three malefic planets with Chandra shows an acute Shrapa leading to a special focus on the mind, psychology, feelings and emotional perception in the life of the native. The situation is made extreme by the fact that the birth has occurred on the Amavasya Tithi which has been declared to be inauspicious by Maharshi Parashara in the Brihat Parashara Hora Shastra. It is found that this leads to untold suffering and the Dosha must be remedied.

Shani lords both the 6th and the 7th Bhavas and the 6th is stronger as it houses Rahu. This Bhava indicates the source area of the suffering. The 6th Bhava denotes Roga, Rina and Ripu and also shows the Shadripu. The native ran the Rahu Vimshottari Dasha from childhood to youth. Rahu aspects the Moon from the 6th House and its dispositor Shani joins Chandra in the 10th House. The Vimshottari Dasha is not studied to time the Shrapa but in case of a chart with Matri Shrapa, the Vimshottari Dasha of a planet aspecting the Moon and participating in the curse can indicate the manner in which the stimuli from the society are coming to the mind and being processed by the mind. This can give valuable insights into the psychological makeup of the native. By extension, this can indicate that the afflicted natural benefic represents a vulnerable area of the chart/ life and Dashas influencing it can be crucial.

The Rahu Dasha gave continual shocks to the mental system. The first major shock was the sudden discovery of the previous demise of the father through a certificate stating the same; keeping the age of the native in mind, the fact had been kept from him. Though the native as a child vaguely suspected the same, the sudden discovery of the document was akin to a hammer falling repeatedly on the heart. It is from such sensations that the phrase ‘heart-hammering anxiety’ might possibly be derived.

Subsequent events magnified the anxiety levels in the mind already promised in the Shani-Chandra Yoga in the 10th House. Thus, the inherent sorrow in the mind was triggered by the sudden shocks given by the Rahu Vimshottari Dasha. It is also interesting to note that the Moola Dasha of Shani was continuing at the same time, both when the Dasha is reckoned from Chandra and Lagna. This Dasha was giving the results of Chandra itself. Therefore, the Karma relating to psychological excesses committed in the past lives was delivered fully as the focus on the mind in both Dasha systems was excruciating. Notably, a child does not have the tools to process these lessons and challenges to the mind; consequently, they become more insidious and damaging.

In the Moola Dasha (reckoned from Lagna) the Antardasha of Rahu in the Mahadasha of Shani gave very intense and destined suffering which had no basis or apparent rational cause. This arose from the peer group and may have left deep imprints on the basically elevated and happy mind (Uchcha Chandra) of the native. Notably, as Saturn conjoins the Moon, the Moola Dasha reckoned from the Lagna, shows the evil Karma experienced by the self, rather than just the mental manifestation of it or as it may have manifested to the family.

The conjoined Surya shows damage and relentless assault on the sense of self-worth, pride and authority, more so because the cursing planet is in the 10th House from Lagna, the zenith of the chart. This also happens to be the 7th House from the Arudha Lagna, and learned readers are invited to appreciate the causes which colour the social participation (Chandra) and consequent patterns required to be encountered in order to emerge from the Dwara into society (7th from the Arudha Lagna). Thus, the seeds of psychological reluctance, inhibition, avoidance, shyness, acute anxiety and such avenues for mental suffering were given by the malefic Moola Dasha of Shani.

Both the Bhava lorded, namely primarily the 6th : confrontation with sin and evil shown by Rahu, and the Arudha Padas involved, namely the A4 and the A7 were also a part of the Karmic fabric as they reside in the 6th and the 10th Houses, both involved in the Shrapa. The Karmic results delivered by the Moola Dasha of Shani to the mind and the automatically mind-centric results of the Vimshottari Dasha, that too of Rahu, aspecting the cursed Moon, made for a heady cocktail of delusion, phobia, confusion, emaciation, irregular meals, exclusion, melancholy, humiliation, exposure and such phenomena. Karma does not take into account the secular age of the native in that incarnation. Both the destined events and the mental correlates to the stimuli were hand-in-glove to deliver the most excruciating results of the Yogas.

It can be seen that the Moola Dasha, reckoned from Lagna, improved drastically thereafter, giving relief in terms of the Karma which the native had to encounter but the Moola Dasha reckoned from the Moon did not abate in terms of severity showing that there was hardly any relief for the mind. Thus, in case of the Matri Shrapa, the suffering of the mind is heightened and the Moola Dasha can be started from the Moon to judge the results specific to the mind.

To distinguish between the various functions that a Graha performs in the chart, attention is invited to the fact that while Rahu was giving such adverse results in the Vimshottari Dasha qua the Naisargika Karakattwa of Chandra, being in the 3rd from the Arudha Lagna, it gave excellent results at the manifest level of the Arudha. The native went to arguably the best school in the country and then to one of the most reputed colleges and performed creditably at both places. In the same Dasha, he also obtained a professional degree.

The various tools of Jyotish are in perfect accord with each other and it is for the Jyotishi to correlate them. The Moola Dasha of Rahu followed Shani, if the Dasha is reckoned from the Moon. While the Vimshottari Dasha changed to Guru, the Karma experienced by the mind was still severe. Its interpretation became utterly different due to the entry of the Vakra Guru powerfully placed as the 5th Lord in the 5th House as the Vimshottari Dasha Lord. While the native was helplessly caught in the currents of the mental Karma as the Rahu Vimshottari Dasha never afforded him the tools to unravel the mystery, Guru changed the scenario even though the psychological experience of the Karma continued to be adverse due to the Moola dasha of Rahu.

These facets dealing with the positive aspect and the distillate of the suffering shall be discussed at a later stage in the paper.

Moving away from the purely psychological manifestations of suffering, let us see the manner in which real life events mirror the Shrapa in the chart. Whenever Guru is afflicted by two or more natural malefics, Brahman Shrapa becomes the primary curse in the chart. When this is accompanied by other Shrapa, it may be that the other benefics are even more severely afflicted and thus the suffering will be felt in those areas; yet, it is the Brahman Shrapa that leads to suffering even in that area.

Chart 2 (December 9, 1957; 17:02:53 hours; 77 E 51’, 28 N 15’) furnishes an example of a severe Brahman Shrapa.

In this chart, Guru is placed in the 5th House from Lagna, which is the Karaka Bhava for Guru. It is afflicted by the conjunction of Mangal and Rahu, two dire natural malefics, forming Brahman Shrapa/ Curse of a Brahmin. Mangal is the greatest malefic being the 6th and 11th Lord and the 6th House should indicate the source of suffering, being occupied by Shani and Surya. However, the primary suffering comes from the Putra Bhava itself as the Naisargika Karaka Guru is placed there destroying the Bhava according to the dictum Karako Bhava Nashaya. Mangal and Rahu also afflict the 5th House by conjunction. The 5th Lord Shukra is placed in the 8th House. Thus, all factors pertaining to progeny are afflicted.
In the Moola Dasha of Guru, reckoned from the Lagna as starting point, the native had a child with serious health complications which finally led to serious permanent damage to the health of the child. As Mangal is the Atmakaraka, the suffering from the Shrapa has had to be experienced in the realm of progeny. Guru has given the results of Rahu due to conjunction leading to the shocking experience with the health of the child culminating in the possibility of a life-long struggle with the aftereffects. (Note: If all three of the Lagna, Moon and Surya are used as candidates for reckoning the Dasha, the event occurs in Rahu-Guru which also explains the events.)
The vitality of the 5th House is even otherwise destroyed due to the Yuti of Mangal and Rahu, the latter ruling the Shatru Vara for Mangal. As the Varachakra deals with the Prana/ vitality of Bhavas, the life indications of the Bhavas are damaged due to such conjunctions. The Guru Chandala Yoga also gives problems with Asthi Dhatu, as the Kavacha/ the shield of Surya is assailed, and the dentition of the native has given him occasional troubles.
Routine problems were also occurring with another healthy child of the native and at a crucial juncture, remedial measures for the Brahman Shrapa were suggested by this author in the form of donation of a cow to Brahmins and feeding them. The rationale for the Upaya was explained by writing it on a piece of paper and the native was asked to internalize the essence while performing the Upaya. The author had taken care that Rahu was regularly appeased prior to the occasion having arisen by offering idols of snakes to the Ganges. This was done to quell the element of want of belief in astrological remedies and Dharmic measures in general caused by Rahu in the Mantra Bhava forming Guru Chandala Yoga. This then permitted the Upaya for the Brahman Shrapa when it was truly needed.
The net result of the Upaya was visible to the Jyotishi. Just at the time the younger child was at the threshold of an important stage in his life, and stationed at a precarious position, the native from interacting with a scandalous, untruthful and depraved human being (Rahu) found a heavy teacher (Guru) who offered sage, appropriate advice regarding the child and even guided him to a successful position across the crucial threshold the child was at. This appeared to be a direct result of the Upaya to mitigate the Brahman Shrapa afflicting matters related to progeny.
The involvement of the 5th House allowed the remedies to bear fruit efficaciously and the fact that Guru is in the 5th House showed that the act which invited the curse in the past life was done with a good intention.

Chart 3 (March 8, 1975; 10:49 AM; 77 E 12’, 28 N 36’) illustrates some of the principles laid down in the beginning of this paper.

This chart also carries the Brahman Shrapa as Guru is aspected by both Rahu and Shani with Graha Drishti. Furthermore, Shani is retrograde indicating that the curse shall have to be suffered and that remedial measures cannot mitigate the evil of the Shrapa itself. The Shrapa does not occur in a Kendra or a Trikona but in the 11th House from the Lagna, indicating that the act which invited the curse in the previous incarnation was not done with the best intention. Guru is strongly placed in Meena Rashi indicating a very spiritual person who had cursed. Uchcha Shukra is conjoined Guru indicating an even more accomplished lady cursing simultaneously.

The 9th House can show the source area of the suffering as this is also the Badhak Sthana lorded by Shani. The Atmakaraka and Darakaraka are also in the 9th House. Relationships, women and self shown by Venus and sudden events and gains ruled by Guru are the life areas cursed. The Badhak Sthana shows inexplicable events. In the Moola Dasha of the Atmakaraka Budh, placed in the Badhak Sthana and in the Antardasha of Rahu, the native has undergone some adverse experiences in relationships.

It is noteworthy that the Moola Dasha of the Atmakaraka has also brought these experiences rather than the Mahadasha of either Shani or Rahu. The fact that Guru and Shukra are conjoined the Darapada confirms the experiences. The Moola Dasha of the Atmakaraka has punished. The native has exhibited compulsive behaviour in this area due to the aspect of Rahu. Further, Guru and Shukra in such strength in the 3rd House from the Arudha Lagna do not portend well for material life.

For a casual onlooker the behaviour of the native can border on the bizarre and obsessive due to Rahu in the 7th House from the Lagna and causing the affliction to Guru and Shukra. It is felt that the results of the Shrapa have not really been delivered by Budh. This is just a time for cleansing. The real challenge might come in Shukra Dasha which is conjoined the 8th Lord Guru, the cursing planet. The native should be sensible about his attitudes in these matters. (Note: If all three of Lagna, Chandra and Surya are used as candidates to reckon the Moola Dasha, then the Guru Dasha is running which also reflects the events accurately.)

The native of Chart 4 (birth data withheld on request) is a small child with extremely severe health complications. Dhanu Lagna rises with Ketu in it and there is Guru Chandala Yoga in the 7th House from the Lagna. Surya, Shukra and Budh occupy the 12th House. Mangal occupies the 3rd House from the Lagna, Shani is retrograde in the 6th House from the Lagna and Chandra is in the 10th House from the Lagna.

The child has been diagnosed with SCN 1A/ Dravet Syndrome which is a case of genetic mutation and complex epilepsy. The child cannot speak and is on intravenous feeding. There is Kalatra Shrapa in the chart caused by the affliction of Shukra by Surya and Shani. Surya as Tanu Karaka is in Marana Karaka Sthana. Shani is retrograde indicating that remedial measures cannot do away with the suffering. Also, Budh conjoined the Shrapa is the Atmakaraka indicating that the rebirth has occurred to undergo this suffering in order for the evil Karma to be dispensed with.

The Atmakaraka is also the Badhak in this chart showing that the soul itself has chosen to bring such severe suffering in this incarnation. Shani is the more malefic among the planets aspecting and fully indicates the lack of ability to speak by its lordship of the 2nd House. The want of mobility is indicated by the lordship of the 3rd House.

As the Shrapa is in the 12th House, a Dusthana, it shows that the act which invited this curse was done with a bad intent. The 9th Lord shows that the curse is from a past life. The Atmakaraka Budh Yuti the Shrapa shows that the native must suffer the curse. The suffering has manifested since birth. If the Dasha is reckoned from the Lagna, Rahu Dasha has been running since birth and forms the Guru Chandala Yoga in the 7th House. However, it does not link with the 8th House. It must be mentioned here that the Badhak in the 12th House, though the Atmakaraka and badly afflicted can still afford the possibility of the obstacles melting away.

On request, the Jyotishi had studied the longevity in the chart. It is notable that there is a Charakaraka replacement between Atmakaraka Budh and Amatyakaraka Rahu. It was conferred with a learned fellow Jyotishi whether the replacement would bring into play the Vipreeta Ayur Yoga as the new Atmakaraka Rahu would be in the 7th House from the Lagna but it was stated that this might be unlikely. If this were to happen, then the child may have a chance to recover, taking longevity from the conjoined Guru. (Note: If all three of Lagna, Chandra and Surya are used as candidates for starting the Dasha, the native runs the Dasha of the Atmakaraka Budh in the 12th House which is directly involved in the Kalatra Shrapa and can give the results, though the involvement with the 8th House would still be lacking.)

At this point it might be pertinent to mention the related concept of Dosha including Tithi Dosha, which indicates flaws in the quality of time of birth. These have been explained by Pt. Rath in his text Vedic Remedies in Astrology. The Tithi rules Jala Tattwa symbolizing relationships and socio-financial well-being.

Just as the native of Chart 1 (Standard Nativity) was born on Amavasya Tithi, the native of Chart 5 (birth data withheld) is also born on the same Tithi.

In this chart, Guru is placed in Marana Karaka Sthana in the 3rd Bhava from the Lagna conjoined Ketu and aspected by Rahu from the 9th House where the latter is also in Marana Karaka Sthana. Mangal also aspects Guru from the 12th House. The placement of Guru in the 3rd House indicates that the act done by the native in a past life (as the 9th House is involved) was done with bad intent. Mangal is the Atmakaraka and the 8th Lord aspecting Guru, showing that the suffering accruing from the curse must be undergone and that the sin incurred is considerable.

The source of the suffering is seen from the 3rd House conjoined Guru and Ketu and lorded by the malefic Mangal. The 3rd House rules ears and hearing. The native developed severe post-natal jaundice and was kept in an incubator for a long time. He also had to undergo a blood transfusion. The native is hearing and speech impaired. The hearing impairment is seen from the source of the suffering being in the 3rd House and the affliction to Guru denoting Akash Tattwa, the medium through which sound traverses.

The 2nd House and Naisargika Karaka for speech Budh is afflicted by the Yuti of Surya and Shani. Shani is capable of delivering the curse as it aspects the 8th House and is the malefic 6th Lord of the chart. If all three of the Lagna, Surya and Chandra are used to reckon the Moola Dasha, Shani Dasha was running at birth and can explain the speech disorder. The Amavasya Dosha also confirms the suffering. If the Dasha is reckoned from the Lagna, the Shukra Dasha was running. Shukra is in Parivartana Yoga with Budh in the 2nd House. Shukra is also debilitated.

A yellow sapphire has been recommended due to Rahu’s placement in the 9th House but the family finds it tough to procure the same due to delays and other factors. A ritual donation of a cow was performed to remedy the Brahman Shrapa. As Mangal is not Vakra, it is capable of being remedied. Remedial measures for the Amavasya Dosha have also been performed several times according to the procedure laid down in Brihat Parashara Hora Shastra.

Chart 6 (October 6, 1962; 3:45 AM; 75 E 34’, 31 N 19’) belongs to a studious, learned and academically accomplished person who later obtained excellent employment. There is Kalatra Shrapa in the chart formed by the affliction of Shukra by the Graha Drishti of Mangal and Shani.
Shukra is powerfully placed in Tula rashi conjoined the Arudha Lagna in the 3rd Bhava from the Lagna. This is a malefic house and it indicates that the rage and sorrow inflicted on the accomplished lady/ spouse in the previous incarnation was severe and that the intention behind the act which invited the curse was bad. Therefore, the suffering in this incarnation would also be correspondingly severe. Despite the excellent position of the native in society, he has had to face tremendous suffering. Of the aspecting malefics, Shani is the greater malefic and lords the 6th and 7th Bhavas. The 6th Bhava is stronger; Shukra being the Naisargika Karaka for relationships and marriage makes this the backdrop against which the Kalatra Shrapa works and the source of suffering lies in the 6th House. Shani is Vakra indicating that there will be no getting around the suffering caused by the Curse of Venus in the evil 3rd House and it must be suffered.

This is especially so as Shukra is the Atmakaraka of the chart showing that the rebirth has occurred for this purpose. The native married in an accomplished family but saw serious suffering at the hands of the wife. As his work required him to stay away in another town, he was always taunted about it. Finally, divorce proceedings were initiated. This is indicated by the 6th House which shows litigation and court cases and also separation from the spouse being 12th from the 7th House. This has also had a terrible impact on his social life as Shukra is in the Arudha Lagna itself. In fact, in the aftermath of the separation he has left the country for further studies.

Once again, though not a part of our study of Shrapa, the learned readers can appreciate the confluence that exists in charts. The Upapada Lagna is in the 8th House which makes it vulnerable and it is also in the 6th House from the Arudha Lagna showing disputes. The lord Guru is giving the results of debility in the 7th House from the Lagna. The psychology is already predisposed to depression due to the debility of Chandra in the Karaka Bhava for Sukha. The 2nd Lord from the Upapada Lagna is Neecha and placed in the 12th House showing humiliating allegations advanced by the spouse in court relating to intimate matters and distance, both seen from the Yuti of the Shatru Vara lords in the 12th House destroying the vitality of Shayan Sukha.

Neecha and Vargottama Badhak can bring serious mental suffering and could damage the Dhi. This Jyotishi recommended remedial measures to alleviate the suffering of the Kalatra Shrapa and also fasting on Guruvar based on specific requests of the family members. The Navamsha also shows the suffering clearly as Neecha Guru is in the 7th House of the Navamsha Chakra and Shukra is placed in the 12th House from the Lagna, showing separation from the spouse.

When the most malefic planet for the chart, having some link with the 8th Bhava of Nija Dosha arrives in the Moola Dasha, it can also precipitate suffering from all the other allied troubled areas in the Rashi Chakra. In this case, no matter how the Moola Dasha is computed, Rahu Dasha has brought the suffering. It gives the results of the Neecha and Vargottama Badhak Mangal which also aspects the 8th Lord Guru. Rahu split the native from his wife and took him abroad (12th House). Mangal has actually delivered the results of the curse. Even the preceding Dasha of Ketu is extremely bad as it gives the results of Vakra Shani. Shani aspects the 8th House and the Upapada Lagna along with Rahu and would have brought suffering in that area.

Note-The serious Śrāpa ultimately brought a rare ailment to the sister of the native who had been running from pillar to post trying to salvage the personal life of her brother. The ailment was so severe that it rendered the sister comatose for years and ultimately she left this planet in the same state.

In Chart 7 (birth data withheld), there is a very powerful Brahman Shrapa which has dictated the whole tenor of life thus far.

The chart of this Stree Jatak is rectified only to the extent of the Rashi Chakra. The Navamsha Chakra is more or less certain but full rectification of the horoscope has not been undertaken. Guru is placed in Meena Rashi in retrogression in the 8th House from Lagna indicating the worst sort of curse. The intention with which the act which invited the curse was done was very bad and so the suffering will match that quality. The burden of sin is heavy. Guru is also the 5th Lord of the chart, and as the Naisargika Karaka for progeny placed in the 8th House afflicts this area. The native suffered a miscarriage early in married life which left an impression on the psychology for quite a while.

Guru is aspected by Shani, Rahu, Surya and Mangal with Graha Drishti making it a very terrible curse. Shani and Rahu are the worst malefics even though the Badhak is Yuti Ketu in the Lagna forming Pishacha Badhak Yoga. Both the 7th and the 6th Houses can indicate the source of the suffering as they are occupied by a planet each, though the 6th House is finally stronger. The native lost her husband through an accident. Rahu in the 7th House had to have a say. The 2nd Lord from the Upapada Lagna is afflicted in Pishacha Badhak Yoga indicating the loss of spouse through accident and fire. There is one surviving son from the marriage.

Through another marriage, there have been two children out of which one has physical disability. This has caused tremendous suffering and the Pishacha Badhak Yoga in Lagna adds to it with high degree of personal disquiet. Moon in the 6th House ensures mental stress and pressures. Still as the planets causing the curse are not retrograde and Guru is the 5th Lord, remedial measures have been received and performed for the Shrapa. One of the sons is blessed with a powerful and retrograde Guru in the nativity and is spiritual.

The native of Chart 8 (birth data withheld) is a young man confronting inter alia issues relating to marriage. There is Kalatra Shrapa in the chart constituted by Yuti of Shukra with Surya and Rahu in Ayush debility.

The Curse of Venus is made particularly onerous by the fact that Surya is the afflicted Badhak for the Lagna and the Grahas are in the 12th House from the Arudha Lagna. Shukra is the Lagna Lord and as the Naisargika Karaka of relationships, women and marriage brings considerable focus on these matters.

The native has had a very confusing and obscure relationship which was always eluding classification and clarity. The experience from romance is confounded due to the affliction of the Naisargika Karaka. Rahu brings in the element of confusion as the 5th Lord of Chitta and the Badhak Surya introduces startlingly immature egoic issues. As the planets are conjoined the Upapada Lagna, marriage has been delayed and the native finds it difficult to give effect to this area of life, namely to find a spouse. Due to the affliction of the Upapada Lagna, the relationship was unlikely to transform into marriage and this is what has happened. As the Upapada Lagna is in the 12th from the Arudha Lagna, the native out of exasperation has ended the relationship.

The curse occurs in the 2nd House showing that it involves a bad intention. The involvement of the 5th House shows that remedial measures can dispel some of the confusion. Rahu in the 12th House from the Arudha Lagna and conjoined the Upapada Lagna can introduce the spiritual element arising out of relationships. The native is very keen on the mysteries of Jyotish and how it can explain and unravel the deeper aspects of life. Rahu aspecting the Arudha Lagna might make the native detached from these aspects as it will expose their emptiness. At the present moment, he is keen on the idea of finding the right person. But the nodal axis afflicting the Upapada Lagna, and Shukra being in the 12th House from the Arudha Lagna pose some questions in this direction. Also Shukra in Marana Karaka Sthana in Navamsha Chakra can make it tough for the native to find the right person.

Chart 9 (June 9, 1975; 3:26 AM; 77 E 12’, 28 N 36’) also depicts an Amavasya Dosha birth and thus flaws in the quality of time of birth and curses are intertwined in this case-study of destined suffering. Though the native belongs to a very affluent family, the Amavasya Dosha continues to throw the proverbial spanner-in-the-works as far as self-earned financial stability and job security are concerned. Something or the other keeps happening Tithi Pravesha Chakra preclude a smooth settling down which would otherwise be quite natural as the native is a professional in the same line of work as the family. Such are the dictates of Karma that problems accrue even when full and realistic support in the career is otherwise at hand.

It is not automatic and guaranteed that remedial measures will be definitely advised when serious Dosha and Shrapa exist in the chart. One may not encounter a Jyotishi who is aware of such factors in the chart. Even if the remedial measures are communicated, there is no guarantee that they will be performed. This is the case here. The family is not convinced that this is an Amavasya birth and though the lesser known Upaya and the need for pacification of the Dosha has been duly communicated, it is plausible to assume that the Dosha has not been remedied.

There is Brahman Shrapa in this chart caused by the Yuti of Guru with Mangal and the Graha Drishti of both Rahu and Guru, making this a quite serious Shrapa. The placement of Guru in Meena Rashi in the 12th House shows that the act which invited the curse was done with a bad intention. As the aspecting planets are not retrograde, save for Rahu who is always retrograde, the Dosha can be remedied. But in the chart of the father of the native there is Brahman Shrapa and the suffering appears to be strongly destined.
Both Rahu and Saturn are malefic, though Mars as the Lagna Lord is also the 8th Lord. The source of the suffering should be the Badhak Sthana. The suffering manifested as a complicated heart surgery at a young age where the Mitral Valve had to be operated on. The 11th House is the Hara Sthana and is the natural Pada of the 6th House of surgery, being the 6th from the 6th. The surgery was expensive and conducted in a foreign land as the Shrapa is in the 12th House. As the Lagna Lord Mangal is involved, the body of the native was the field of play of the curse. Mangal indicates cutting and surgical procedure. Rahu is the Neecha Badhak in the 8th House showing sudden physical distress. Due to the forced leave, the native could not continue with work in a foreign land and had to return home.

Shani and Rahu show disease. Rahu appears as the most malefic planet for the chart as the Neecha Badhak in the 8th House and is competent to deliver the results of the Shrapa. If the Moola Dasha is computed using the Lagna, Chandra and Surya as candidates, Rahu Dasha has indeed given the results. The shock of losing a good job in a developed country, surgery showing the involvement of Mangal and the melancholy from the setback have all come from this experience. As Rahu is in the 8th House, it was stated to this astrologer that the costs of the operation were covered by the medical insurance.
The Rahu Moola Dasha has precipitated allied troubles as well. It conjoins the Rajyapada and aspects Shukra, this Graha being in the 6th House from the Arudha Lagna. It was reported that a relationship was not culminating into marriage and that it had become quite complicated. This is confirmed also by Neecha Shukra in the 12th House in the Navamsha.
Though this can help in combating the material adversity and defeat caused by Shukra in the 6th House from the Arudha Lagna in the Rashi Chakra, it cannot help in personal relationships and marriage. The Upapada Lagna Lord is involved in the primary Shrapa in the 12th House and keeping it from manifesting. One can only communicate the remedial measures repeatedly and then it is for the consulter or his family to adhere to the same.
The native of Chart 10 (birth data withheld) belongs to a very accomplished family and her father reached the apex position in the bureaucratic hierarchy in a State. The Varga Charts, apart from the Rashi Chakra and the Navamsha Chakra, are not yet rectified in this horoscope. For the present purposes, the Rashi Chakra is sufficient to evaluate the Shrapa in life.

There is Brahman Shrapa in this chart as Guru is afflicted by the Yuti of Mangal and the Graha Drishti of Shani and Rahu. The curse is quite intense due to the involvement of three malefics. However, as Guru is in a Kendra in the 10th House, according to the teachings of Pt. Rath in the paper and in his lectures on the subject, the end result of the suffering shall be good. Guru in the 10th House indicates that the act done in the past which invited the curse was undertaken with a good intention.

Mangal is the most malefic planet among those aspecting or Yuti Guru as it lords the 6th and 11th Houses. The 6th House is joined Rahu and indicates the source of the suffering. The 6th House can indicate less than ideal lifestyle choices and illness. The native ran Rahu Vimshottari Dasha in her formative years and has health issues. There are three Grahas in Marana Karaka Sthana in the chart. The health issues are also indicated by the placement of the Lagna Lord in Rashi Sandhi in the Lagna itself. The Lagna and Paka Lagna are badly afflicted by the Yuti of Marana Karaka Sthana Shani.
The chart was given to this author about 5 years back with the query as to whether the native would marry traditionally in the ancestral village. The answer was that this was extremely unlikely and it would be an unconventional marriage. The native married a foreigner. The 7th House in Navamsha can confirm this. The lord of the Upapada Lagna in Rashi placed in the 8th House can also show this. Chandra is in Marana Karaka Sthana though.

Whether the Moola Dasha is reckoned from Lagna or from Lagna, Surya and Chandra as candidates, the Dasha of Shukra gave all the health issues. It gives the results of the conjoined Shani in Marana Karaka Sthana. It has been found by this author that Shani afflicting the Paka Lagna can give deficiency of Vitamin B, folic acid, niacin amide etc. This can also be seen in the Standard Nativity where as the Paka Lagna is in Vrishabh Rashi, this has manifested as chronic mouth ulcers and rawness etc. In this chart, as the source of the suffering is already in Roga Sthana, Shani gave acute vitamin deficiency. In very aggravated cases, this can lead to Pellagra and mental degeneration (Dhi Shakti is assaulted). As the Lagna Lord and Lagna are afflicted and the Moon is in Marana Karaka Sthana, urgent attention was required to handle these symptoms.
The native is not in active touch with the Jyotishi; else some important remedial measures ought to be communicated for the chart and future life.

The native of Chart 11 (birth data withheld) demonstrates in her life the cumulative effects of Duryogas and Shrapa. The Grahan Yoga of Surya and Rahu in the 7th House can give exposure to substance abuse and addictions unless caution is exercised.
It can also lead to, as it has, some hormonal imbalances and irregularities in the working of the thyroid gland as the Kavacha of Shukra is assailed. The Yuti of Rahu damages the Kalatra Bhava of vitality as Mangal is placed there in Marana Karaka Sthana though in own Bhava: Rahu lords the Shatru Vara for Mangal.

In this chart, there is Kalatra Shrapa of a serious sort as the Karaka for marriage and relationships is placed in the 8th House denoting sin and Nija Dosha; it is afflicted by the Graha Drishti of Rahu and Shani. Shani is the Badhak, even though it is the Yogakaraka for the chart placed in the Kutumba Sthana. The domestic environment has posed a problem, also indicated by the badly placed Naisargika Karaka for father, Surya grossly afflicted in the 7th House. The father, though an accomplished person and a gentleman, died due to alcoholism.

However, the source of suffering due to the Kalatra Shrapa has also come through the fact that the native is single; this is so, because Shani is conjoined the Upapada Lagna in the 2nd House in the 12th House from the Arudha Lagna. The burden of sin is very high as Shukra is placed in the 8th House. It is also the Lagna Lord and indicates that the curse is on the head of the native and can give considerable suffering. Though the Shrapa is from a past life, the tendency to Kapata Yoga seen from Ketu in the Lagna should be fought and deception should not be indulged in so that further offense is not caused by those having attained some spiritual merit. Saturn is Vakra showing some Dridha Karma which must be suffered.
This is also indicated by Shukra in the 6th Bhava from the Arudha Lagna and also the fact that the 2nd and 5th Bhava are adversely affected by the Marana Karaka Sthana placement of Budh: this further pressures the Upapada Lagna and encourages guarding against the Kapata Yoga as the open supporters and friends shown by the 5th House will feel like dying (Marana Karaka Sthana) due to the headless (Ketu) deception (node) of Ketu, enraged by something.

Chart 12 (birth data withheld) also carries the Brahman Shrapa.
Guru is placed in a Kendra in the 4th House from the Lagna showing that the end result of the suffering shall be good. There is Guru Chandala Yoga in the chart showing that the heart will feel the shock of the Shrapa. Mangal also aspects from the Lagna. The source of the suffering should be in the 3rd Bhava lorded by Mangal. There is Parivartana Yoga between Mangal and Budh also. The Brahman Shrapa is conjoined the Upapada Lagna showing that the suffering can come in marriage or a relationship with the intention of marrying the person.

The Guru Chandala Yoga gave the native a lot of doubt whether the marriage would succeed. The Lagna of the male was in Trikona to the Upapada Lagna. As the Upapada Lagna is badly afflicted, ultimately due to very harsh words spoken (Budh in 3rd Bhava), the relationship ended. It was very close to her heart as the Upapada Lagna is in the 4th House. There was a lot of confusion and to a large extent the inner conflicts of the native and her fears led to the breaking of the relationship. The lord of the 2nd from the Upapada Lagna being Shani shows that the views of the father might have led her to break the relationship. The Upapada Lagna is in the 12th House from the Arudha Lagna.

The next relationship with a friend (2nd Upapada Lagna is in the 11th House) culminated in marriage as Chandra is exalted in the 9th House but is unlikely to bring joy due to the Yuti with Shani. The 2nd Lord from the 2nd Upapada Lagna is Neecha in the 2nd Bhava from the Lagna.

Chart 13 (birth data withheld) suffers from Brahman Shrapa but also carries Matri Shrapa involving the Atmakaraka. Guru is placed in the 10th House promising that the end result of the suffering caused by the Yuti of Ketu and the Graha Drishti of Rahu and Shani will be positive.

The 8th House indicates the source of the suffering and is Yuti two Grahas, Shukra and Budh. Thus far, the 10th House has not shown any adverse effects and the work profile of the native has not suffered setbacks. However, the Moola Dasha of Shani, irrespective of whether it is computed only from the Lagna or from all three reference points, has begun only in 2005. It is true that the native has felt some unusual pressures since this period has begun. The 8th House can show mental and physical distress and sudden trauma.
It is worrisome that the curse is in the Marana Karaka Sthana from the Atmakaraka Chandra. This can stress the work area in the malefic Moola dasha of Shani. The native has started expressing apprehensions whether the preceding hard work will be of value after all. Also, the lord of the 8th House: the source of suffering, Shani, is placed in Marana Karaka Sthana in the Lagna, adversely impacting the 8th House and the Grahas posited therein. Rahu joined the Upapada Lagna in the 12th House from the Arudha Lagna gave a difficult relationship that did not mature into marriage. Shukra placed in the source area of suffering emanating from the Shrapa also indicates the same. Rahu in this location makes the native spiritual and interested in the pronouncements of Jyotish. Shani-Chandra Yoga in the 5th House from the Navamsha Lagna makes Kali the favoured deity.

The retrogression of Shani ordinarily would not have allowed the remedial measures to work but the 5th Lord Ketu being joined Guru would alleviate this and allow the remedial measures to take effect. Saturn as the most malefic planet in the chart and also the 8th Lord can deliver the results of the Shrapa.

As stated before, the allied troubled spot, in the form of the cursed Moon might also be activated in this Dasha as Shani, Mangal and Surya all aspect the Lagna Lord and Atmakaraka Chandra with Graha Drishti. Efforts will be made to protect this chart in the best possible way, considering some real life factors so that the suffering can be mitigated to the maximum extent.

Chart 14 (January 19, 1981; 11:10 AM; 74 E 52’, 32 N 44’) shows the interesting and somewhat startling transformation induced by the Charakaraka replacement. This Charakaraka replacement was in turn triggered by the Curse of Mercury present in the chart.
The author was informed that when this young lady was six years of age, she had a bad fall from the roof of the house to the floor and hurt herself badly. After this accident she transformed from a happy, peaceful and sociable child to an aggressive and extremely energetic child, likely to fight on provocation. This author then cast the horoscope and examined it to discover the following interesting Yogas. The sudden accident was caused by the cursed Mercury which is the Badhak afflicted by the Yuti of Ketu, Mars and the Sun. Rahu aspects by Graha Drishti. This Yoga caused the fall and the injury and triggered the Charakaraka replacement whereby the Amatyakaraka Mangal became the Atmakaraka and changed the nature and personality of the native.
The Shrapa and the new Atmakaraka Mangal both predispose the native to injury and hurt. As both the Shrapa and the Atmakaraka join the 11th House, these possibilities are heightened. Just after the chart was given about two years back, the author received a call stating that the native had turned dark, being otherwise unusually fair, and was not responding properly upon being addressed. As the Rudra Chamakam was already being chanted for the Sade-Sati and Kantak, at that late hour of the night, the caller was suggested to revolve some black lentils anticlockwise over the body of the native and place them near the Peepul tree along with 11 recitations of the 3rd Anuvaka of the Sri Rudra Chamakam. (At that time the technique of mapping the degrees of natal Shani to the specific Anuvaka of the Rudra Chamakam was not known to this author.) It was reported that the native immediately improved and the dark colouring of Shani lessened. But such intense effects are the work of the cursed Badhak.
When the author was informed that the native had fallen and broken her leg, the native was asked to propitiate the Badhak with the Mantra ‘Om Vishnave Namah’ on Shanivar in the Kala lorded by Budh. These unseen troubles are the result of the evil combinations of the 11th House.
Before we revert to Chart 1 (Standard Nativity) for a brief final look at some of the positives that might accrue to people once the suffering is properly assimilated and at least some of it is understood, let us follow the instruction of Pt. Rath and chant the Rama Taraka Mantra ‘Sri Rama Jaya Rama Jaya Jaya Rama’ so that the stress of this somewhat inauspicious topic may be diffused and the knowledge revealed by the Parampara be taken in its rightful perspective.

In Chart 1, once the Vimshottari Dasha of Guru began, the native began to receive the tools for the Dhi to try and interpret the delusion. This was made possible by the Graha Drishti of retrograde Guru to the Lagna, Guru being the Karaka for the Paka Lagna. Introductory frameworks of comparative mythology brought form and structure to the diffused and vague psychological worlds fostered by Rahu. Though the mental Karma was still adverse as the Rahu Moola Dasha (reckoned from Chandra) was on, the intellectual and spiritual experience of it was diametrically opposite, ruled by Shakta Guru in Mantra Bhava. Then the elevated Jnana of Jyotish started coming in slowly and the Karma indicated by the Shakta Yoga indicating the destruction of sorrow of others (Shani) and one’s own pride (Surya) became clearer.
In some ways, this is the fallout of the placement of the exalted Moon in the 10th House: the end result is good and the native attempts to mitigate the suffering of people, including psychological trauma, through his work. The endeavour has been to bear the suffering through the destined period as dictated by the Moola Dasha for the positives of the 10th House to bear full fruit.

Note-The life of this native achieved a dramtic turnaround with the advent of the Budha Mūla Dāśā. The person became accomplished at his work and began to receive consitent acclaim. His work became capable of attracting significant compensation. Budha is the Dārakāraka and the planet indicating multifarious gains in the radix. Communication skills and work (Budha is the primary Kāraka for the Daśama Bhāva)flowered. A curious point needs to be noted-Gurū, though hugely benefic for the native is also the 10th Lord and while the malefic Mūla Daśās gave expression to the saying -'when it rains it pours', the benefic Mahādaśā of Gurū in the Vimśottarī Daśā scheme is also the 8th Lord and has been responsible for precipitating Karmā so that it can be cured and an understanding comes of the past life deeds that have caused so much suffering. Gurū intends good and if the Vimśottarī Daśā lord had been another, malefic planet, the experience would have been different.

It is thus clear that serious suffering indicated by Shrapa is a matter of Karma and destiny. This holds important lessons for us with which to guide our future actions which may remain untainted by malefic qualities. In this manner we can avoid their equally vicious repercussions, whether now or later.

-Om Tat Sat-


© Anurag Sharma
All Rights Reserved


  1. Anonymous7:53 PM

    Dear Anurag ji

    I read your full article as published in JD, i found it extremely interesting and useful too. I have a chart about which only Lagna is correct and other varga charts including navamsha are not rectified. May i request you to kindly analsye it from the the point of view of curses present in the chart as the native is still unmarried and suggest suitable remedies accordingly.

    The birth detail is:
    DOB: 16-10-1976
    TOB: 13:20 hrs to 13:50 hrs
    POB: Gurgaon,Haryana, India

    Thanx in advance.

  2. This is the subject of more than a full scale astrological enquiry since the Lagnas in the Varga Chakra are quite time sensitive and therefore we must exchange copious notes before fixing the Lagna. Also when one appears satisfactory another shifts leading to the rectification process being a cumbersome and comprehensive exercise. https://www.facebook.com/pages/Vedic-Astrology-Consultancy-Research/217434988419035


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