Monday, March 11, 2013

'Doing the Right Thing' and 'The Quality of Time' in Vedic/ Hindu/ Indian Astrology


DOING THE RIGHT THING

It can suit some persons tremendously. If it does, there is little reason why it should not be done, and done consistently. Also to be noted, 'Not Doing the Right Thing', a result of malefics, or afflicted planets or both. Malefic things are tainted with malefic experience. This will be true even if they promise and deliver other things. What benefics deliver is qualified by benefic experience. This will be true even if the experience is not heady or extreme.

Malefics have a relatively positive side too and since malefics are a part of, and outweigh benefics, in life there is nothing to be done about their existence and of the existence of their significations.

Life is not easy.

Life is something to be pondered over and worked with.

Life is about Karma.


QUALITY OF TIME

The Panchanga illustrates the quality of time and though this is thought of as being applicable only to the Muhurta queries, this is a preliminary step in all horoscope interpretation. In other words the Panchanga is to be studied for the natal chart analysis.

Now, specifically there are two components of the Panchanga that I wish to speak of in this musing segment: the Vara and the Hora. The Vara of course is a dominant entity showing the ruling Graha of the day. Using the principle of natural significators/ Naisargika Karaka, one may choose activities based on the significations of the ruler of the Vedic weekday.

The other is the Hora or the hour. In these complex times, a variety of activities occur during the course of a day. Due to this the appropriate Hora may be chosen for an activity based on the lord of the Hora.

In this context the Gayatri and their basic tenets are also very important to know the dominant themes associated with a given Gayatri. ADVANCED FACETS Note: The advanced facets are taken from the teachings of Paṇḍita Saṇjay Rath (Pt. Sanjay Rath) in the Pārāśara Jyotiśa (Parashara Jyotisha) course. There is no end to the study of Jyotiśa (Jyotish). It is truly an endless ocean. The Naisargika Bala of the Grahas is one facet that can be studied from the viewpoint of sexual prowess and procreation.This can be seen in the Rāśi/ Rashi but should specifically be seen in the Navāmśa/ Navamsha Chakra. Likewise there is the concept of Samay Bala of the Grahas where specific positioning in the four Kendras has been given to the following planets: the Horā/ Hora lord,the Māsa/Masa lord,the Varśa/ Varsha lord and the Vāra/ Vara lord. The Horā/ Hora lord is positioned in the Lagna as distinguishing the various births in the span of a lagna into two divisions of an hour each. The Māsa/ Masa lord in the 4th House, the Varśa/ Varsha lord in the 7th Bhāva and the Vāra/ Vara lord in the Daśam Bhāva/ Dasham Bhava from the Lagna. There are Kārākās/ Karakas for these determinants as well. There are concepts of Yoga, Saṃyoga and Viyoga which help to better understand as to whether it is just a matter of chance that the planets have come together as a matter of chance,or are working together to achieve purposes or are in fact working in opposite directions despite the seeming togetherness. The Nakṣatras/ Nakshatras also deserve greater attention in Jyotiṣa/ Jyotisha. These are the basic realities from which the Rāśis/ Rashis are derived. Therefore the Rāśis/ Rashis are not the primary reality but it is in fact the Nakṣatras/ Nakshatras which are the basic Jyotiṣa/ Jyotisha truths. The rest is derived from these. The 27 Nakṣatras all have their own relevance while some of these are special Nakṣatras/ Nakshatras. While it is true that the Nakṣatras/ Nakshatras operate at the level of the mind, these basic realities can indicate some crucial aspects of life which are then being Kārmically/ Karmically delivered by the Grahas.

Also incredible is the fact that the results of the Navagraha, apart from what is generally understood, stand to be modified by both 'grandfather' and 'children' Jyotiṣa factors. In other words, there are old Aprakāśa Grahas which have great say through their Rāśi/ Rashi and Nakṣatra/ Nakshatras lords in the manner in which life manifests through the Tattwas. Also,there are children of the Grahas,namely the Upagrahas which act as trigger points for the Grahas and modify their results.

A good thumb rule would be to remember if the lord of the Rāśi/ Rashi of the Aprakāśa/ Aprakasha Graha is placed in the Lābha Sthāna/ Labha Sthana from the Lagna in the Raśi/  Rashi Chakra,then the ill effects of the Aprakāśa/ Aprakasha Graha are not felt. Similar situation exists when the lord of the Rāśi of the old Grahas are placed in their exaltation or Mūlatrikoṇa Rāśi/ Moolatrikona Rashi. The results are opposite when they are placed in Nīcha Rāśi/ Neecha Rashi. The word Aprakāśa/ Aprakasha means 'bereft of light'. Therefore, the Aprakāśa/ Aprakasha Graha cannot be seen and are calculated from the longitude of Ravi/ the Sun.

The operation of the Aprakāśa/ Aprakasha Graha is at the level of the Tattwa, which is very high and can be loosely translated as being at the level of the primordial elements. The Paṅcha Tattwa are as follows: Agni, Pṛthwī,Jala, Vāyu and Ākāśa. It is these that the Aprakāśa/ Aprakasha Graha afflict or can afflict. In some situations the affliction of the Tattwas is absent and this can be considered a blessing in the chart.

As for the Upagraha, these are the children of the Grahas, the exact opposite of the grandfather Aprakāśa/ Aprakasha Grahas. But this is not to be taken to mean that they have any lesser importance. Upagrahas contain distilled energies of the parent Graha, their essence taken to a maximum.

The Upagrahas trigger the Grahas into working. Just as Ravi is crucial for the working of the horoscope,his son Kāla/ Kala is also very important. Likewise, just as Śani/ Shani indicates the bad Karma, his son Gulikā/ Gulika indicates this to a very high propensity. In a similar manner the Upagraha have to be studied to evaluate their impact on the chart. This can completely alter the working of the horoscope and can reveal things otherwise hidden from the Jyotiśī/ Jyotishi.

These Upagraha have to be related to the Chaṅdra Vimśottarī Daśā/ Chandra Vimshottari Dasha also in order to properly understand the operation of a certain planetary period. It is well known that Ravi is the king of the cosmic cabinet and is quite crucial in horoscopy, deciding the resources through the Rāśis and being the significator of the soul. His son Kāla/ Kala is so important that he can decide the life path of the native. This is so because Kāla/Kala represents the essence and distillate of the significations of Ravi.

In the case of Kāla/ Kala, the concept of Khaṅḍita Nakṣatra/ Khandita Nakshatra becomes important because insofar as the Nakṣatra/ Nakshatra Pati goes, or the Graha posited in the Kāla Nakṣatra/ Kala Nakshatra, it is important to see if there is a break in the life path of the person.

Similarly an assessment of Gulikā/ Gulika is very important to judge where the poison manifests in the life of the person.

Gulikā/ Gulika is the high water (or low water!) mark of Śani/ Shani. It is the poison which we are forced to drink. The Gulikā Daśā/ Gulika Dasha is to be watched for its poisonous results, and is to be worked out based on the standard rules mentioned above.

In a similar manner, we can work out the compound relationships of the Grahas, at the three main levels of consideration,namely, home,office and the personal elevation to further appreciate the course of action that a Jātaka (Jataka)/ native must adopt in the journey of life so as to better navigate himself.

It is often said that while studying horoscopes, one must never forget the Rāśis. Furthermore, while studying a Bhāva/ Bhava from the Lagna, one should not lose focus of the Rāśi/ Rashi which occupies the concerned Bhāvas/ Bhavas. One has to first appreciate the Rāśi/ Rashi, created by the sojourn of Sūrya/ Surya through the zodiac. Each Rāsi/ Rashi has its own definitive characteristics. We have to look at the mobility of the Rāśi/ Rashi, whether it is movable/Chara, fixed/ Sthira or mutable/ Dwisvabhāva.We also have to see the Tattwa in the Rāśi/ Rashi. This could be Agni tattwa, Pṛthvī/ Prithwi Tattwa, Vāyu/ Vayu Tattwa or the Jala Tattwa.

From the viewpoint of the predominant element in the constitution of the body/Prakṛti (Prakriti), we can often devise ways in Jyotiṣa/ Jyotisha, the Upāya/ Upaya or remedial measures based on the Dośa/ Dosha causing affliction. I order to do this, we must know the nature of the Rāśis/ Rashis in this context or their Prakṛtis. Then we can focus on the Lagna Rāśi/ Rashi or the Pāka Lagna Rāsi/ Paka Lagna Rashi to see the influences on the body and if any of those are unfavourable. In this the Prakṛti/ Prakriti of the Rāśi/ Rashi lord is also quite important as it modifies the Prakṛti/  Prakriti of a Bhāva/ Bhava.

Dream/  Svapna-

The 12th House from the Ascendant/ Lagna is the Bhāva where one sleeps. It is more popularly called the Bhāva of bed pleasures in popular parlance perhaps in the vicarious hope that merely by referring to it thus, one's own pleasures of the bed shall stand enhanced as well.

This is where we sleep. The quality of one's sleep and resultant rejuvenation is judged from this Dwādaśa Bhāva/ Dwadasha Bhava from the Lagna. Dream is a function or work of sleep. It is the sleep which dreams through the sleeper/ dreamer otherwise the sleeper/ dreamer would be able to control the dream. The Karma of that which makes us sleep is to make us dream. This Karma is seen from the Karma Bhāva/ Karma Bhava from the 12th Bhāva/ Bhava which is the 10th Bhāva when counted from the 12th leading to the 9th Bhāva/ Bhava from the Lagna.

If a native dreams when the 9th and the 12th Bhāvas/ Bhavas are activated in any manner then a message may be taken to have come from the dream. This message could be the answer to some important questions or issues in life and for that reason has to be astrologically monitored and evaluated.

The signs can indicate the substratum in which the information has come from God. The planets involved can indicate the specific mode of activation. The houses and signs correlated in the nativity can give very important clues about how the Karma of the native is shaping up. Since the 9th Bhāva from the Lagna is also the Bhāgya Sthāna/ Bhagya Sthana a major dream can confirm the beginning of Bhāgyodaya/ Rājayoga (Bhagyodaya/ Rajayoga).

This has nothing to do with the nature or character of the person or the works done or contemplated to be done-it just shows the workings of fortune.

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