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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