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Wednesday, October 8, 2008

Navamsa

"Navamsa" (Navmansh, Navansh, Navamsha, Ninth Harmonic) literally means "Ninth Division".

Vedic Astrologers have always given a great deal of importance to the Navamsa chart. The Navamsa chart is treated as the primary basis along with Rasi chart, for judging a planet's

strength. Kalyana Varma in Saravali, Mantreswara in Phaladeepika, Baidyanath Dixit in Jatak

Parijat, Varahamihira in Brihat Jatak, Parashar in Brihat Parashar Hora Shastra, all refer to the

importance of Navamsa in chart analysis. Even a relatively recent astrologer like the late B.V.Raman states that "the strength of a planet should be judged after a careful study of its

disposition in Rasi and Navamsa".

Why is the Navamsa so important? Well, the 9th house in any horoscope is considered the most

auspicious house, its lord is considered the greatest benefic to a chart. The 9th is the house of

fortune, of luck, and of Dharma. A strong 9th house can often go a long way in countering the

other malefic aspects in a horoscope. The house whose lord is placed in 9th house usually prospers. The Navamsa is therefore the "fortune" chart. It can make or break your luck. A strong

Rasi chart has to be backed by a strong Navamsa, or it may not live up to its potential. The Rasichart is like a radio. A strong Navamsa is like a strong signal, which ensures that you hear your

favourite station. A weak Navamsa is like a weak signal, even if your radio is of excellent make,

you can't hear anything!

The Rasi chart is your physical existence, the circumstances that you live in, the things that you

do. The Moon chart is your mental world, how you see things and how you react. The Navamsa

is the hidden force, the invisible hand of destiny that decides what the result of your efforts will be.

Reading a Navamsa Chart

There are some simple rules for judging the strength of a planet using Navamsa.

1. "Vargottama" is the division where the planet is in the same sign in Rasi and Navamsa. Such a

planet is extremely powerful to give results; its Dasa will most definitely be eventful. ( A lot of astrologers simply look at the Avastha of a planet and deem it weak. Sun in infancy in Aries

when Vargottama is extremely powerful, I will not call it weak. )

2. A planet in its exaltation or own sign in Navamsa is to be considered strong, and usually givesgood results pertaining to its lordship or Karaka signification. A planet in its debilitation in

Navamsa is weak, unless that is offset by Neechbhanga.

3. A planet involved in exchange of signs (Parivartana) in the Navamsa should be consideredstrong.

4. The lord of a house, whether in Rasi or Navamsa, conjunct or aspected by a Karaka in the

Navamsa gives good results. For e.g., If the 7th lord of the Rasi or Navamsa is conjunct Venus, itgives good results pertaining to spouse.

5. Drishti ascribed to Jupiter (5,7,9), Mars (4,7,8) and Saturn (3,7,10) is also to be considered for

the Navamsa chart.

6. Affliction to a planet by the Nodes in the Navamsa gives peculiar or warped results. For e.g..,

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Jupiter afflicted by Rahu in the Navamsa may not necessarily mean harm to children; it could

indicate some problems in the relationship or simply an indifferent attitude towards them.

7. The Navamsa is *the* chart for marriage and spouse. It is the best indicator of how a person'smarital life will turn out to be. A malefic in 7th in Rasi is bad, but in Navamsa it is worse.

Afflictions to 7th lord or Venus in the Navamsa chart are bad for marriage; this applies

irrespective of the said planets' disposition in Rasi.8. For planets that are not in their own or exaltation Navamsas; the position, strength and Rasi

lordship of the Navamsa dispositor is a major influence. The planet acquires the "flavour" of its

Navamsa disposition. For e.g., 10th lord in Mercury ruled Navamsa could indicate a career incommunications or accountancy. 10th lord in Mars ruled Navamsa could mean a career in

surgery, or the army, or engineering.

9. The planets that are in conjunction or opposition in Navamsa should be given priority while

predicting results. For e.g., Consider the following position: Mars opposite Venus in Navamsa,aspected by Saturn via 10th Drishti. Here the Venus opposition is more important than the Saturn

aspect. Indicates a sibling (since Mars is Karaka for siblings), female, with artistic inclinations

(significations of Venus).

Some Observations

Mars conjunct Rahu or Ketu in Mercury's Navamsa gives skin or stomach problems.

Venus conjunct Rahu or Ketu in Navamsa indicates marriage to a person outside of the native's

community. Also gives problems in relationships.Saturn conjunct Moon in Navamsa indicates stinginess, or an obsession with money.

Moon and Mars conjunct in Navamsa indicate gynaecological problems in women and

bloodrelated problems in men. This is especially true when the conjunction occurs in Cancer or

Scorpio.Venus, though Vargottama in Jyeshtha, can still give relationship problems.

Jupiter in exaltation or own sign in Navamsa usually gives a sound financial position to the

native, especially as age increases.Saturn in Leo Navamsa is almost always bad, except when Vargottama.

Natives with Sun in Aries Navamsa go bald sooner than most people. They also tend to have

large foreheads.Mars in Venus Navamsa gives a taste for the good life. If afflicted, will give vices. Venus in

Mars Navamsa gives an aggressive, emotional outlook in relationships.

A Mars Venus exchange in Navamsa could indicate failure of marriage, or, a love interest not

leading to marriage. It could also indicate unfaithfulness or a multiplicity of relationships.

Summing Up

All these rules have to be applied without undermining the importance of the Rasi chart. The

results of planets with respect to their Nakshatra placement and their lordship are paramount.

The Navamsa should be looked at as a tool that complements the Rasi, not as something thatdoes away with it! The Navamsa is a window to the Divine within us, it is the measure of our

fortune, our destiny.

Rectifying with Navamsa

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In general for rectification with the person's skills and abilities use the svamsa

(navamsa lagna). First house showing natural in-born abilites, 5th showing things

they learned but still have natural skill and ability with, 9th house showing what

they are good at but after having studied and worked at it.

A few notes to add on navamsa rectification:

If Saturn is conjuct an inimical planet in these positions it will delay the results, for

example Moon and Saturn in svamsa, will make some one who is a singer with great

stage fright who will not be able to open up there voice fully till after saturn

maturity at 35.

Planets in 6,8 or 12 will often give opposite results; for example, Ketu in the 5th

makes one have good mathmatical abilities (ease working with numbers) and in the

6th the person will dislike numbers and even balancing their check book will be

avoided.

If the planet isn't there but is lording the sign it can have an effect but much more

slightly. For example, Moon gives singing and Sun gives rythm and instruments, so

if you have a bass guitarist and you are debating between a Cancer and Leo

navamsa lagna you would definately go Leo, but you wouldn't predict otherwise

from it.

Venus in the 12th as karaka for marriage in the D-9 will make a person not

interested in marriage. Venus afflicted in D-9 will have similar results.

Atmakaraka in svamsa will make a person born into a well to do family, if it onlylords svamsa the family will have potential but may have to rise to affluence. If AK is

in the 7th house the person will rise to affluence after marriage. AK in the 8th house

will cause chronic diseases, and six house will give similar results (remedied by

fasting on full Moons).

And then back to an old post, the sexuality of the person indicated by the navams is

often a great source of rectification. Moon in 7th or trines makes a very horny

person. Also check out the 2nd house in the navamsa rule with Mars and Venus

aspects, its in the first book of Jaimini, but shows how faithful or not a person is.

This helps me in rectification a lot as well.

Jaimini gives little distinction between Karakamsa and Svamsa, but for rectification

svamsa is what is used.

Monday, September 29, 2008



Atma and Atmakaraka planet

In each horoscope there is a planet known asa Atma (divine soul trapped into the 8

types of bondage) and Karaka-(movable significator) which has to do with the

functioning of the 8 chakra including the role of Somanath (please go through the

previous lectures). Such graha is termed ATMAKARAKAAtmakaraka is the most important planet in a chart. It is the King of the chart, and

happy King shows happy kingdom and vice versa. Lagna is intelligence, while

Chandra shows the mind. They are of secondary importance in comparison to

Atmakaraka.

Atma decides on the mind it will take, defines the body, structure and its functions,

and thus it becomes the most important planet among all planets and Lagnas.

Atmakaraka therefore, shows the karma which caused our birth. This graha brought

us into this plane, and forced Atma to take a certain mind and body.

It brought us to this planet to teach us certain lessons. This graha shows the “

lightning and storms” of Indra Devata

The following points are crucial when analyzing Atmarakaraka graha:

1. Significations and other features of Graha which is Atmakaraka

2. Bhavas ruled by Atmakaraka

3. Bhava where Atmakaraka is placed

4. Bhava/s/ whose Atmakaraka is Naisarghik Karaka

5. The position and status of Atmakaraka in a rashi or sign

6. The link of Atmakaraka with Grahas conjoined or those which aspect/ or are

aspected by it

7. The position of planets and houses from Atmakaraka Lagna in Rashi chart. This

lagna is known as Karaka Lagna

8. Bhava Arudhas associated with Atmakaraka or those ruled by it etcLet us go step by step:

THE ANALYSES OF THE FIRST STEP

Observe the guna and tatva of Atmakaraka. This guna and Tatva will show the path

and type of soul cleansing and its experience.

Each graha and charakaraka tends to merge into Ketu, moksha karaka graha. As

long as there is any type of bandana associated with Atmakaraka, a person cannot

attain moksha. Thus, to reach moksha, Ketu has to turn atmakaraka graha into a

smoke.

Atmakaraka indicates that the light of our soul (as moon) has overshadowed thelight of Atman. This happens due to Ahamkara. In such significations and positions

we cannot or refuse to accept the light of God, while at the same time perceive our

own light. It is similar to a night time, where we can observe the moon’s light only,

not realizing or observing that such light is only the reflection of the true light of

Sun.

It is for that reason that the soul is cleansed from its sins, and God teaches us to

break the shell of bandana, so that Atma can becoma the pure Atman.

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Note the following:

1. We tend to identify with significations of Atmakaraka as our own nature

2. Atmakaraka turning into a smoke by Ketu is a very painful process, and it will

take place through that particular guna, bhava etc.

3. All relevant information about grahas from the 1st year are crucial in case of

graha being atmakaraka.ATMAKARAKA AS A NATURAL MALEFIK OR BENEFIK

1. We have seen in the 1st year sessions that the colours of natural benefics on the

soul level are light. The very fact that the light colour does not imbibe or better to

say rejects a considerable quantity of light, indicates that natural benefik as

Atmakarak does not easily follow the path of self-purification nor gives the chance

for easy and fast Self-realization.

2. Please keep in mind that Grahas conjoined Atmakaraka tend to absorb the nature

of Atmakaraka, and pleas apply the rules you have been taught for conjunctions of

the planets.

3. When benefic graha is Atmakaraka and undergoes a Graha shapa or curse, it

shows that the papa or sins has been glued to a soul for a few lifetimes.

4. If atmakaraka is a malefic planet, it can teach you bad things, but you will receive

instant and quick punishment, and suffering. This gives chance to quickly cleanse

and learn the lesson. So, the soul cleansing becomes very painful, the soul remains

in the dark, and desires for light and savour (similar as dark colour quickly absorbs

the light) When malefic is Atmakaraka and there comes intense soul purification

and pain the effect is often twofold:

a-) a person devolops hatred and bitterness towards the world (Sun) and becomes

self destruction and antisocial

b-) a person accepts suffering as a hand of God and becomes very spiritual

There are certiain rules which show whether will person go either way…

Atmakaraka- Knowing the Souls Desire

What we desire and do not get, all this we find by going in within ourselves. For here indeed are

the true desires within the covering of the false. Just as those who do not know the field, walk

again and again over the treasure of gold and do not find it. In the same way most of us go intothe world of Brahma and do not find it; for we are carried away by our false desires and fail to

recognize the true ones even though they are hidden within. Chandogya Upanishad (chapter 3:

verse 2)

Atma means the soul and karaka means significator. Atmakaraka is the significator of the soul’sdesire. According to the Vedic philosophy a soul is reborn because it has unfinished desires that

were left unfulfilled in the previous lives and it is born again to get another opportunity to satisfy

them. What are these desires? Will they be fulfilled or will you struggle with them? Thisrevealed by the Atmakaraka planet. In my view the Atmakaraka is one of the most important

planets in the natal chart.

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The natural Atmakaraka is the Sun in all charts. The Atmakaraka of this article is the chara

Atmakaraka. Usually when we refer to the personal Atmakaraka, we mean the Chara

Atmakaraka. Chara means movable and one of eight planets (Sun, Moon, Mars, Mercury,Jupiter, Saturn and Rahu) can take over the mantle of Atmakaraka depending on its degrees in

the natal chart. The planet that has the highest degree, ignoring the signs, is considered the chara

Atmakaraka. Due to its perpetual retrograde motion, Rahu Ketu degrees are calculated bysubtracting from 30º. (However other retrograde planets are calculated in the usual way) For e.g.

if Rahu Ketu are 15º 24’ in a chart, you minus this from 30º and the remaining degrees will be

14º36’. If this degree is greater than of any other planet then Rahu Ketu will be considered theAtmakaraka.

There is a disagreement regarding the use of Rahu as Atmakaraka. Some scholars only use 7

planets excluding Rahu, while others use 8, including Rahu. Ketu as the significator of moksha

does not form part of the scheme of chara karakas. Moksha is the destination of the soul, theultimate aim, it is not important in revealing the on the soul’s more worldly desires. As Rahu and

Ketu form part of the karmic axis, Rahu will show Ketu’s desire for spiritual fulfillment. For

many years I used 7 karakas only but now I am convinced of the need to include Rahu in thisscheme. As Rahu links so strongly to the past lives and unfulfilled desires. Rahu’s role is

invaluable in the search for answers in this life and the turmoil this causes as well as the soul’s

ability to ultimately triumph over those uncontrollable desires.

The Atmakaraka reflects the spirit within us. But its outer expression does not always appear to be spiritual. We can be taken in by the illusionary natures of the desires and think that the

satiation of the worldly desires is all what the soul wants. But it is important to understand that

the fulfillment of the worldly desires is part of the process of unveiling of the true soul. The soul

is treading the wheel of desire as the fulfillment of one set of material desires can create an ever-increasing appetite for more and more. These desires never become fulfilled. The true desire of

the soul is to get off this wheel and find self-realization, peace and eternal happiness. Thestruggle between the real and the false has to be understood. The false desires are those wesearch for in the outside world. The true desires are satisfied from within. The basic struggle of

the soul is to differentiate between the two and its inability to differentiate is the reason why it

takes birth again and again.

Atmakaraka planet personify these struggles but also shows the path through life lessons (usuallydelivered during Atmakaraka dashas and bhuktis). Identifying with the materialistic goals is

essential and we must not underrate these needs. The fact that the soul is born to earth shows that

there is a worldly mission for the soul to complete before it is ready to understand the higher self.Experiences teach us to look for our higher self. There cannot be a fast track to moksha or self-

realization. So it is important to recognize and complete the material goal- both the pleasant and

the unpleasant. Without that achievement, you cannot go into the inner world and find your personal treasure of happiness. Atmakaraka will show you both the soul’s material goals and the

spiritual ones. Not all of us can find the ultimate realisation but we can get slowly enlightened.

The truly revelation of the soul has to be a personal experience. Atmakaraka shows us the true

desires of the soul, whether we recognize them or not depends on us.

Atmakaraka Analysis



Prince William

21 June 1982, 21:03 GMT, Paddington, England

The Planetary GridPlanet Sign

Sun 6º29’Gemini

Moon 11º21’GeminiMars 15º35’Virgo

Mercury 15º21’Gemini

Jupiter 6º52’LibraVenus 2º03’Taurus

Saturn 21º53’Virgo

Rahu 20º28’Gemini

Ketu 20º28’Sagittarius

1. The quality and strength of the Atmakaraka planet Saturn has the highest degrees, so it is the

Atmakaraka for Prince William. Saturn’s quality of facing up to responsibility and taking your

duty seriously are already evident in the young Prince. The soul lesson of Saturn as anAtmakaraka is loneliness as well as facing harsh lesson of life. Things he may already be

familiar with.

2. The house where it is placed - for this you should evaluate both the Rasi chart and the Bhava

charts. Dusthana (6th, 8th and 12th) house placement is usually difficult. Saturn is placed in thehouse of it’s friend Mercury and in the 10th house in both rasi and bhava where it is very

powerful and in Dikbala.

3. The house the Atmakaraka rules shows the area from where you can find fulfillment or where

you experience the life lessons/pain. When the Atmakaraka planet rules two houses, pay extraimportance to the house which is it’s mooltrikona position. Saturn rules the 2nd and 3rd house.

Its mooltrikona is the 3rd house (Aquarius) therefore William’s soul needs would be fulfilledfrom taking responsibility for his own actions. But this can be frustrating for him as he is part of the institution of monarchy where tradition and custom play an important part. His personal

freedom can be restricted. But Saturn also rules the dhana bhava, the 2nd house. So the family

wealth and inheritance are also important to him. He may compromise one to gain the other.

4. The aspects (planetary and rashi) and conjunctions – they can either aggravate or enhance thequalities. Saturn is placed with Mars, the auspicious 5th house ruler, so this quality of Mars will

enhance Saturn. But Mars and Saturn have an inherently difficult relationship so they will be a

conflict as well. There are no planetary aspects, the rashi aspects are from Rahu, Ketu, Sun andMoon. Rahu Ketu show the karmic nature of his life and they can create turmoil within his soul.

The turbulence of the soul is usually buried deep and not always outwardly visible so there is no

way of evaluating them. Sun as the 9th house ruler is giving its divine blessing to theAtmakaraka and Moon as the 8th house ruler shows that this soul will learn about itself through

death and transformation.

5. Karakamsha- the position of the Atmakaraka in the navamsha. Saturn is placed in Cancer

navamsha; therefore the karakamsha is Cancer. Saturn in the 3rd in navamsha is a good position



and Saturn is also aspected by the karakamsha lord Moon and the navamsha ascendant ruler

Venus.

6. The chart with Atmakaraka as the ascendant. When you turn the chart around to view the planets from Atmakaraka’s point of view, it explains the soul’s desires. This chart’s strength or

weakness can change the quality of birth chart. The birth chart reflects the outer conditions of this birth; the Atmakaraka chart shows the obstructions and the support for the soul for fulfilling

its duty. Atmakaraka is in Virgo and its lord Mercury is placed in the 9th house from it with theequally auspicious 9th lord, Venus. Sun, Moon and Rahu are in the 10th; Jupiter is in the 2nd

house. All these are positive and supporting the soul on its path. Ketu’s position in the 4th house

is the difficult one, showing the loss of his mother and the huge psychological effect it has hadon William. This loss would have made him closer to his soul and made him differentiate from

the real and the unreal desires. (this aspect of the soul can only be analyze but is difficult to

confirm in a celebrity chart, but discussion with friends or clients about the effectiveness of theAtmakaraka chart will reveals its impact)

7. The chart with karakamsha as ascendant. Cancer is the Karakamsha, so you turn the rasi chartwith Cancer as the ascendant. Here the soul’s sorrows are clearly indicated. The ruler of the

karakamsha ascendant Moon is placed in the 12th house from itself. This is a new Moon, so it isconsidered weak. It is conjunct it’s greatest enemy Rahu, therefore it is further weakened. Moon

is placed in Gemini- Moon is a friend of it’s ruler Mercury but Mercury does not like the Moon

so this can be a difficult position. On the positive side, the Atmakaraka Saturn is placed in anupachaya house (3rd from the Karakamsha lagna) where it is strong. Venus and Mercury are in

another upachaya (11th house) and Jupiter in the 4th house, shows that despite all the problems;

he could find inner peace and happiness. But the karakamsha suggests that he can make mistakes

where he creates his own losses. With Rahu in the 12th from karakamsha lagna in rasi, he shouldnot allow his desires to overcome his otherwise strong and pragmatic self.

8. The connections between the lagna lord and the Atmakaraka in the ascendant and navamsha.

The lagna lord Jupiter is placed in the 11th house and Atmakaraka is in the 10th house. They arein 2/12 house positions from each other. This position shows a lack of understanding between the

path of this life and the soul’s desires. Because the lagna lord is placed in the 2nd house from the

Atmakaraka, William would be able to profit from life lessons. But he may need to compromise.

In the navamsha chart Lagna lord Jupiter and Atmakaraka Saturn are in the 6/8 house positionfrom each other- again showing a conflict within the soul’s desires and the direction this life is

taking him. William’s life as a Prince is not what his soul desires, but it is part of his soul

experience to learn from it. Maybe he can use the qualities of Saturn to bring about fresh changesin the.

9. The strength of Atmakaraka is to be analyzed in all the varga charts. The position of the

Vargesh- the ruler of varga rising sign, Atmakaraka and the rasi lagna ruler. This gives you the

information about the soul’s fulfillment in specific areas It is impossible to study all the vargacharts but we will study William’s Atmakaraka in the dasamsha chart for his future career

indications. Both the lagna lord and the Atmakaraka are placed in the 12th house. This appears at

odds with the position of William as the heir apparent of the British monarchy. Therefore itsuggests to me that the timing of his birth may not be precise. Lagna lord and Atmakaraka in



the12th house in Dasamsha show the rejection of his future role as a Monarch. At present

William is showing no sign of doing so, he appears remarkably well adjusted publicly at least to

his future role. If you move his birth time behind by 4 minutes to 8:59p.m. Rahu Saturn andJupiter come into the lagna of the dasamsha, adding strength to the Atmakaraka. This would be

powerful indication of William’s strength as the future King of England. Only the future will tell

whether Prince William will give up his royal duties or embrace them. My reading is that the 4minutes earlier time for Prince William’s birth is probably the right one. Even the most perfect

birth times like the one of Prince William can be subject to small mistakes. Atmakaraka position

in the varga chart can also become a tool for rectification.

10. Dashas and Bhuktis of the Atmakaraka planet can give profound experiences, they usuallyteach you a life lesson. Willliam was born in the Saturn bhukti of Rahu Dasha, indicating that the

soul lessons started at birth. The two most import events of his life so far are directly connected

to Saturn Bhukti in Jupiter Dasha. The decree absolute finalising the divorce of William’s parents was given on 28th August 1996 and The Death of his mother Diana - 31st August 97

both took place in Jupiter Dasha/ Saturn Bhukti. The Atmakaraka Saturn gave its most important

lessons to him in its Bhukti changing his perception of life forever.

Atmakaraka Worldly Desires Spiritual lesson

Sun success , fame, power, letting go of the ego, humility

Moon happiness, love, satisfaction understanding unhappiness,

Difference between true and false loveMars passion, victory, adventure conceding defeat, patience,

Unrequited passions,

Mercury intellectual superiority crossing intellectual barriers,

Divine Communication learning to face the truthJupiter children, spirituality, tolerating other’s spirituality

wisdom Putting your children before youFor women- imperfect husbandsVenus sex, relationships, luxury accepting relationships the

Sensuality way they are, avoiding excessive behaviour,

controlling sensualitySaturn Democracy, duty, facing the harsh truths, loneliness

Rahu Achievement, experience disappointments, fears, doubts

Navamsa, Swamsa & Soul Fulfillment

In Jaimini, Navamsa, Vedic Astrology Lessons on August 30, 2012 at 12:11 pm

The following responses were made to a questioner on an astrological forum I frequent. The

discussion is about fulfillment in life, the navamsa chart, and certain Jaimini techniques.

“Each divisional chart represents a specific aspect of a persons life. For example, the navamsha

represents our “dharma” or role or purpose in life. Most people’s course is that of marriage (at

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least traditionally) and so the navamsha has been very much associated with the spouse.

However, on a fuller level, it represents the fulfillment from the path we are walking and

indicates just what that path is. Often it is not marriage, but something else. When we try to walk an inappropriate path we suffer.

Using Jaimini principles we can very much see the soul nature of an individual through thenavamsha, where we find the svamsha. We can see the planet and the sign that most represents

their path. We can see the planets strongly influencing that path through rashi aspects. We cansee the result of our interactions with gurus etc, and also spouse.

In regards to planetary placements think of the houses and what they represent. If Jupiter is in the

12th in good dignity, maybe it shows positive expenses that we are happy to make, and sacrificesthrough our ideals (Jupiter) etc, that lead us to greater wisdom. For Rahu and Ketu, its most

pertinent to note the dignity of the planets that rule them. If Rahu is in a sign and the lord of that

sign is exalted, Rahu can work in a positive nature. If that lord is in an enemies sign or

debilitated, Rahu creates more confusion and chaos in the area of life represented by the house

he tenants in the navamsa.

It’s quite an interesting subject, and the navamsa is a wonderful chart to explore to find out, who

is this person and what motivates them, and are they fulfilled on their path.

(First, know that I primarily use the tropical zodiac now along with Jyotish Techniques. I never learned Western, and only studied Jyotish. However, I have found that when using the tropical

zodiac with sidereal nakshatras, many jyotish techniques make sense and actually work, where

they didn’t before.) (Also note, that you don’t have to use a tropical chart, as people have beenusing the sidereal in Jyotish for a long time, I and many of my colleagues have just found the

tropical chart to work better, like it filled in missing puzzle pieces.)

So from my perspective I would shift everything over to a tropical chart.

Then you can use Jaimini techniques very well to this end. Once you have the tropical positions,

you want to see what the planet in highest degree is (excluding the nodes). This becomes your atmakaraka, or indicator of the soul…

All the qualities attributed to that planet gives a very strong indication of your expression and

soul character in this life.

Then you look to see what sign the atmakaraka is in in the Navamsha. The atmakaraka is

determined from your birth chart. Then you see where that planet is located in the 9th divisionalchart. What ever sign that is in, shows your inner convictions and the things you are working

with in this lifetime. So take note of the characteristics of that sign, and synthesize them with

your atmakaraka.

Planets in the 6th or 8th can show a lot of conflict, combativeness or drama in one’s nature. This

is not a judgement of good or bad, just a quality of those houses. People with placements hear

usually experience a lot of frustration, sudden changes, and unexpected events in ones life. On



the other hand planets in the angles, or in the 5th or 9th allow the life to flow more smoothly, like

driving on a paved road with less worries.

Malefics in the 9th from the svamsha (this is the sign the atmakaraka is in in the navamsha,mentioned above) can show offence to one’s guru or tradition and give breaks in the realms of

higher knowledge. Lots of westerners who are interested in yoga or vedic astrology or other cultures have this, as it shows “offence” to one’s culture. People with benefic planets here are

usually born into cultures that support their innate nature.

Pioneers, revolutionaries, people who are happy in other cultures often have strongly placed

malefics in good dignity.

On another note, you can look at the planets in the 10th from the svamsha in the navamsha, to

get ideas about purpose and direction. Planets in the 10th from the svamsha will often trigger one’s purpose. If there are no planets there, then use jaimini’s rashi aspects to see what planets

are influencing the 10th. Or just note the sign the 10th rashi from the svamsha falls in. All these

when synthesized serve as the building blocks for assessing one’s soul nature and possibility for fulfillment in purpose.

(Note: when counting rashis from the svamsha, you count forward (like you normally would

when reading a chart) if the sign is an odd sign and you count backwards if its an even sign).

The best software I’ve found that shows Jaimini and allows you to use a tropical zodiac and

sidereal nakshatras is Vedic Astrological Software I use called Kala. It is quite in depth, and a lotof fun for the research minded astrologer.”

Swamsa

Effect of Planets in Swamsa

1. The sun in swamsa makes the native a keen government/ political worker and good at

social service.

2. The full Moon and Venus in Swamsa give all luxuries of life and an educationist is produced. According to Parasara presence of full moon and aspect of Venus on it also

gives the same result.

3. Mars in Swamsa gives expertise in metallurgy or in arms and warfare or in mattersrelated to fire.

4. Mercury in Swamsa gives business acumen and produces a skilled trader or weaver,

sculptor or one well versed in social and legal norms.5. Jupiter in Swamsa makes a Karmayogi who will excel in any field due to his intelligence

or one interested in philosophy and religion or a priest.

6. Venus in Swamsa indicates a government or political official or a passionate person whois virile up to a hundred years (indicate bureaucracy).

7. Saturn in Swamsa gives success in any line of activity and consequential fame

http://www.vedic-astrology.net/Kala/Kala-Software.asp?PARTNER=ryankurczak

http://thomaskjoseph.blogspot.in/2008/10/swamsa.html

http://www.vedic-astrology.net/Kala/Kala-Software.asp?PARTNER=ryankurczak

http://thomaskjoseph.blogspot.in/2008/10/swamsa.html



8. Rahu in Swamsa produces a Bowman or a thief. He may earn by dacoity or by cheating

or maybe capable of handling very poisonous and dangerous chemicals, medicines etc or

an expert in metals/ manufacturing activities.9. Ketu in Swamsa indicates one who will earn through elephants (trucks and heavy

vehicles) or maybe a thief or a swindler. This may also indicate watch repairing or

delicate machines or computers.10. Moon in Swamsa aspected by Venus: Capability to deal with liquids and chemicals.

11. Mercury aspecting Moon in Swamsa: Produces a doctor or work related to medicine.

Note: The various vocations listed above may be more applied to the lagnamsa than thekarakamsa as karakamsa indicate the desire of the soul whereas the lagnamsa indicate the actual

karma of the body. Though these indicate the vocation with D-10 we can say with certainty the

actual vocation.

Some more indications:

1. Sun and Rahu joining swamsa indicate death due to snake venom. If benefic aspect the

combination this will not happen. Rather the native will be a doctor handling poisonousdrugs and curing venom afflictions. A malefic's aspect would cause death.

2. Mars alone aspecting/ joining the aforesaid combination indicates a person who will burn

the houses of others. Parasara opines that mars aspect on the combination in karakamsaindicates that the person will burn his own house or that of others.

3. Venus aspect the Rahu & Sun combination will produces fire fighter or the fire won't

occur at all.

4. Jupiter aspect the Rahu & Sun combination indicates one who will set fire to his ownhouse or that of his neighbour.

5. If Saturn and Rahu are in Swamsa, the Native is either a seller or consumer of betelleaves and other aphrodisiacs.6. The moon in the fourth from swamsa produces a sailor. The aspect of Venus confirms

this.

7. Gulika in Swamsa makes the native consume poison or poison others. If Mars conjoin/aspect Gulika, the native sells or administers these drugs while Jupiter in such place

indicate self- consumption. The aspect of Venus or Sun cures the evil or prevents it from

occurrence.8. Moon aspecting or joining Gulika in swamsa indicates theft or receipt of stolen wealth.

9. Mercury aspecting/ joining Gulika in swamsa indicate hydrocele and similar diseases of

the private pats.

10. Ketu aspecting/ joining swamsa results in a perforation of the eardrums or other ear ailments.

11. Venus aspecting/ joining Ketu in swamsa produces asceticism and religious leanings. He

may be initiated into a religious order.12. Both Mercury and Venus aspecting Ketu indicates a mimic or a talkative person or one

born to a maidservant / concubine. Parasara adds that the child may belong to a female

remarried.13. Saturn aspecting the Venus and Ketu in Swamsa produces a Tapaswi or a servant.



14. Saturn alone aspecting Ketu in swamsa indicates that the native is a fraud in the garb of a

sanyasi.

15. If the Sun & Venus aspect/ conjoin karakamsa, royal assignment (government/ politicaloffice) is surely indicated.

2nd From Swamsa

1. Venus or Mars in the 2nd from swamsa produces passion and illicit relationships.

2. Venus or Mars joining/ aspecting the second makes him passionate till the en of life. Theinfluence is milder in case the second is owned by Venus or Mars and strongest if both of

these planets in the 2nd owned by anyone of them. Ketu associating such combination

destroys the passion.

3. Jupiter joining/ aspecting the 2nd makes the native excessively passionate and sensuous

(provided Venus/Mars also influence)4. Rahu joining/ aspecting the 2nd cause the Native to destroy all his wealth on account of

his unbridles passion and licentious nature (provided Mars/ Venus also influences).

Note: Jupiter is expansive in Nature. It intensifies the influence of the other planets.

3rd House:

1. Malefics in the 3rd indicate courage or valour whereas benefics indicate cowardice.

2. Malefics in the 3rd and 6th make a good farmer or living through agriculture. This alsoindicates working in the air forces.3. Jupiter in the ninth indicates a big landlord or a distinguished personality.

4. Venus: artistic skill.

5. Mercury: Writer 6. Mars: Capable of carrying firearms and weapons.

Sixth has to do with service (toil)

4th from Swamsa

1. Moon & Venus Joining/ aspecting the 4th from swamsa give a palatial residence.2. Exalted planet in fourth will also give big residential house.

3. If Saturn and Rahu are in the fourth, stones, rocks and such materials are used.

4. Mars and Ketu in the fourth indicate use of clay and bricks.5. Jupiter in 4th indicates that the house made up of wood.



6. Sun in the 4th gives a house of thatched straw or grass.

7. Moon in 4th aspected by Venus: Leucoderma or Leprosy (if heavily afflicted).

8. Mars aspects the Moon in the 4th: White leprosy.9. Ketu aspecting the Moon in the 4th: Bluish Leprosy.

4th/ 5th from Swamsa:

1. Rahu and Mars are in the fourth or fifth from Swamsa, Tuberculosis is indicated. Moon

aspects/joins the combination confirms it.

2. Mars in 4th/5th: Boils, Ulcers, Cuts, Gangrene.3. Ketu in 4th/5th: Glandular ailments (like Thyroid) or water borne diseases like dysentery,

typhoid etc.

4. Rahu and Gulika in the 4th/5th: Affliction from dangerous poison.; Doctor handling such

poison. The aspect od mercury or Venus indicate medical knowledge; Jupiter indicate

consumption of poison; Aspect of Mars indicates giving/ selling such drugs/ poisons. Theaspect of Sun gives death through snake venom.

5th from Swamsa:

1. Saturn (alone) in 5th: Archer.

2. Ketu (alone) in 5th: Abilities to make watches, precision equipment/ light engineering/electronic goods).

3. Mercury (alone) in 5th: Ascetic, member of a religious order or one who uses a walking

stick.4. Rahu (alone) in 5th: Metallurgist (or heavy engineering).5. Sun (alone): Swordsman (or one who carries a blade/ knife)

6. Mars (alone): Lancer (or a spear wielder).

7. Moon & Jupiter in swamsa/ 5th: Excellent author.8. Venus in 1st/ 5th with the Moon from swamsa: Author but of less capability.

9. Mercury in similar position with Moon: Author of even lesser capability.

Note: The number of natural benefics in the swamsa or 5th house will determine the capabilitiesof the author. The presence of the Moon (Mind) is the primary factor. Jupiter, Venus & Mercury

give writing abilities, but in a decreasing order.

1st/ 5th from Swamsa

1. Venus in 1st/ 5th: Indicate a poet, an eloquent speaker or a knowledgeable critic.



2. Jupiter 1si/5th indicate a genius having knowledge in various branches and a great

author.. However it does not give eloquence. It Jupiter does indicate a grammarian,

knowledge of religious scriptures (like Vedas, Bible, Quoran etc) and a philosopher &Vedantist.

3. Saturn in the 1st/5th makes a man in an assembly or a gathering. Such person will shy

away from the limelight.4. Mercury in the 1st / 5th indicates a mimansaka or involvement in interpretation of texts/

available literature etc.

5. A logician is indicated by Mars in the 1st/ 5th. Parasara indicate legal knowledge and jurisprudence.

6. Moon in the 1st/ 5th gives knowledge of the Sankhya and Yoga philosophies besides

history (rhetoric & Music) or produces a singer.

7. The sun in the 1st/ 5th gives knowledge of the Vedas and Bhagavat Gita. Parasara saysthat sun in 5th gives knowledge of Music and Vedanta.

8. Ketu in the 1st/ 5th gives Mathematical ability. This is important for astrology as well. If

Jupiter associates, this knowledge is obtained by inheritance and the teaching are fully

digested. Rahu indicates capabilities of research and Mathematics.9. Jupiter joining/ aspecting the above planets in the 1st/5th will give all round knowledge,

both traditional and modern and proficiency in at least one branch.

Note: The combinations from 16 to 27 are also applicable to the 2nd house. Parasara opines that

the combinations are also applicable ot 2nd / 3rd house besides 1st / 5th. He also opines that

these results are also to be seen from the lord of swamsa. These results in the bhava will betemporary while in the Navamsa they wil be pronounced. The point is to confirm results from

both Navamsa Lagna and karakamsa. While the result from Navamsa Lagna will be pronounced,

those from Karakamsa (indicating the desire of the soul) may manifest only during specific

periods. It is the mismatch between Navamsa Lagna and the Karakamsa that leaves many desiresunfulfilled thereby causing rebirth.

7th house:

1. Jupiter and Moon in 7th: Gives good looking and fair complexioned spouse.

2. Rahu: Brings a widow or widower in marriage.

3. Saturn: Brings older (than normally expected) person in marriage or the spouse could be

religious (more ritualistic) or of poor health.4. Mars: Spouse having deformed or defective limbs.

5. Sun: Spouse is favoured and protected by family. Spouse is learned, She will be confined

to domestic chores. If Sun is debilitated then she may have clandestine relationship withelder members of the family (may not be true under benefic influence).

6. Mercury: Talented and young spouse. She will be conversant with fine arts.

7. Moon: First mating will be in the open or an uncovered place. The influence of planetswill indicate the following place-



Sun- Garden

Mars- A wall or such construction

Mercury- Park or playgroundJupiter - Temple

Venus - Bathroom or Bedroom

Saturn & Rahu - Tavern or some dirty place etc.Note: The place of mating is seen from the 10th of 7th (spouse) i.e., 4th. Similarly the place of

illicit sex (2nd) is seen from 10th from 2nd i.e., 11th. The exaltation etc, aspects and signs

involved should also be considered.

9th from Swamsa

1. Benefics in the 9th from swamsa make one righteous, honest, truthful and faithful/devoted to teachers and elders. Malefics associated with the ninth will produce opposite

qualities like dishonesty, faithlessness and unrighteousness.

2. If Saturn and Rahu are in the 9th house, the native betrays his elders and preceptors.3. Sun and Jupiter in the 9th will make the native confidant (or faithful) of his elders and

teachers.

4. Parasara says Venus and Mars in the 9th from Karakamsa indicate that the lover (havingillicit relationship with the native) will die. Mercury and Moon in the 9th will cause

imprisonment due to the illicit relationship. Jupiter alone in the 9th indicates excessive

passion and sex.

10th from Swamsa

1. Mercury conjoining/ aspecting the 10th from swamsa indicate results like Saturn(Success in any line of activity and consequential fame). This indicates skill and fame

and is good for fortunes as well, as Mercury is a natural benefic. Besides, like Saturn, ittends to promote a traditional vocation.

2. Beneficial aspects/ conjunctions on the 10th from swamsa produce stable fortunes.

Malefics cause fluctuation in fortunes. Parasara opines that the combination will no onlygive stable fortunes but also make the native serious, strong (fixity of purpose) and

intelligent. Malefics will not only harm the business/ career but also deny filial bliss.

Mercury and Venus gives success in trade/ career and produce great works. The Sun,

Moon & Jupiter so related to the tenth will give Rajayoga (Very high Status andachievements)

3. The Sun in the 10th from Karakamsa aspected by Jupiter produces a cowherd or milkman(or one associated in some manner with animal husbandry). This is contrast with Parasarawho mentions Rajayoga.

12th from swamsa:



1. Benefics: take the soul to the auspicious world (of the departed) after death. The five

benefics indicate five auspicious world as follows:

Jupiter- Svah; Mercury- Janah; Moon- Manah; Venus- Tapah; Sun- Satya.

1. Parasara opines that Malefics in the 12th indicate expenses on unlawful and bad activitieswhile benefics give legitimate expenses.

2. Ketu: Final emancipation. Others opine that benefics in the swamsa gives moksha.

Parasara says" If exalted planets or planets in own sign or natural benefics are placed inthe 12th house from Karakamsa, the soul transmigrates to a beneficial world after death.

If Ketu is so placed and only aspected by or joined by benefics, final emancipation (from

the cycle of rebirth) shall be obtained.3. If Ketu is in the 4th or 12th from Karakamsa, final emancipation will be granted. During

the dasa of Rahu in 10th (i.e., Ketu in 4th), the native goes on a pilgrimage and has a

symbolic dip in sacred waters to wash his sins. If such placement of nodes occur from

swamsa, they lead him towards emancipation. Parasara says- if Ketu is in the 12th from

karakamsa in Aries or Sagittarius conjoined or aspected by benefics, the native is ledtowards emancipation.

4. Malefics in 4th/12th: No deliverance from the cycle of rebirth. Sun is not consideredmalefic here, as it is a natural significator of Dharma.

5. Devotion (mostly seen from 12th of Karakamsa)

Sun and Ketu- Devotee of Siva

Moon- GouriVenus- Lakshmi, Native will be prosperous.

Mars- Skanda (Subramanya, Kartikeya)

Mercury/ Saturn- Visnu

Jupiter- Samba SivaRahu- Tamasi (destroyer of darkness) or Durga.

Ketu- Ganapati or Skanda

1. Saturn in the 12th in a malefic sign shows inclination for black magic, devilish worshipand spirits.

2. Venus in the 12th in malefic sign: Same as Saturn.

3. The religiosity are also to be examined from the 6th from the Amatyakaraka

Malefics in Trine from Swamsa

1. Two malefics in trine (1/5/9): The native gains expertise in spells (Mantra) and occult

knowledge. At least one malefic gives knowledge of Mantra, two indicates knowledge of

mantras and their usage while more malefic give knowledge of Yantras and Tantra.2. The malefics in trines aspected by other malefics: Expertise in black magic.

3. Malefics in trines aspected by benefics: Expertise in white magic.



Note: If the combination of malefics is in trine from Lagnamsa then the native will make his

living out of knowledge whereas if the combination occur from Karakamsa, the magic is verystrong.

Other Combinations:

1. Ketu in the second aspected by malefics produces stammering and other speech defects.

According to Parasara Ketu in the 2nd / 3rd from swamsa causes speech defects. If

malefics aspects, these defects are pronounced. Pt. Sanjay Rath says that Ketu in the 3rdwon't produce speech defects unless there is a malefic in the swamsa causing papakartari

yoga of 2nd.

2. Malefics simultaneously in the 2nd and 8th house from Lagna, Arudha Lagna andswamsa cause Kemadruma Yoga (utter poverty). If the yoga is from Lagna or Lagnamsa

then the effect will be felt throughout life whereas from Arudha Lagna it indicates

financial down turn or fall. The yoga from Karakamsa indicates one who will detestwealth and may become a renunciate. Moon’s aspect on the yoga will intensify it.

3. The results will manifest during the dasa of the sign (or planets) concerned.

The Use of Jaimini Astrology to Determine Spiritual

Tendencies in a Chart

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By Gary Gomes, MBA Kepler College faculty member

Jaimini Astrology has become the second most widely used Vedic Astrology system in use in theWestern world, thanks largely to the efforts of Mr. K. N. Rao, P. S. Sastri and others to explain

and disseminate this unique astrological system.

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This article will illustrate the use of Jaimini astrology for analyzing the spiritual potential of

individuals through use of the Jaimini karakas (indicators) in the chart and through the use of

Upagrahas ("little planets") in the context of Jaimini interpretation principles.

A BRIEF OVERVIEW OF JAIMINI ASTROLOGY

Jaimini is predominantly practiced in the Andhra Pradesh area of India, but its governing

principles are also discussed in detail in the encyclopedic compendium of astrologicaltechniques, the Brihat Parasara Hora Sastra. The BPHS has enough material in it to keep most of

us studying Jyotisha busy for several life times. The Jaimini factors are not referred to

specifically as Jaimini indicators. However, when one reads P. S. Sastri's translation of theJaimini Sutras, or either of Mr. Rao's texts on Jaimini Astrology, one realizes that these

principles are, in fact Jaimini principles. There are other Jaimini texts which have emerged over

the years (including The Jaimini Upadesa Sutras written by Sanjay Rath, and published abouttwo years ago and a recent translation in process by Ernst Wilhelm of the United States).

However, Mr. Rao's texts go the furthest in explaining how the Jaimini dasa systems work, and

are still, in my opinion, the clearest exposition of Jaimini principles available in the West.

The following are the major differences between Jaimini and "standard" Parasara astrology are:

1) The use of sign mahadasas (Chara, Sthira and Shoola dasas are the best known, but there areapproximately 44 mahadasas used in Jaimini astrology);

2) The use of padas. Padas are indicators in the signs. The best way to explain a pada is toillustrate it. Suppose we are looking for the marriage pada in a chart. The seventh house is the

marriage house in a standard chart. Let us assume we have a Libra ascendant. Aries is the

seventh house in this chart. The ruler of the seventh house is therefore Mars. Then let us assume

that the Graha Mars is in the sign Capricorn. This sign is ten signs away from Aries. We thencount ten signs from Capricorn to get the pada for marriage matters. Thus, the sign Libra is the

marriage indicator for this chart. Issues connected with marriage (and partnerships in general)

will be reach fruition during the mahadasa or bhuktis of Libra.

3) The extensive use of karakas. There are karakas in Parasara astrology, but these are based on

certain "natural" karakas of the planets. For example, Venus is the natural karaka for marriageand Mars is the karaka for brothers. However, in Jaimini astrology, the Karakas can be any of the

planets. (I choose to follow Mr. Rao in choosing to exclude the North and South Lunar Node --

Rahu and Ketu -- as Jaimini karakas for most purposes.)

There are seven karakas which are judged in terms of the planet which is highest in degree to that

which is lowest in degree, regardless of sign placement. The karakas are, in descending order,

• the atma karaka (the indicator of self),• the amatya karaka (the indicator of career);• the bhatri karaka (the indicator of siblings and father);• the matri karaka (the indicator of mother and education);• the pitri (Or putri) karaka (the indicator of children, intelligence and

creativity);



• the gnati karaka (the indicator of strife, disease, and spiritual sadhana); and• the stri or dara karaka, the indicator of marriage (and partnerships in

general).

Some authors, Parasara included, use 8 karakas. In the Jaimini Upadesa Sutras, both 7 and 8karakas are mentioned, indicating to me that both must have some utility for interpretation.

These karakas are of extreme importance in judging a chart, especially in terms of career

potential and, especially, for judging spiritual potential, as indicated in both the Brihat ParasaraHora Sastra and the Jaimini Sutram.

Also, although this stance is not universally endorsed, it has also been my experience that theJaimini karakas work especially well when we analyze the planetary mahadasas and the maturity

of planets. I also believe that the natural Parasara planetary karakas also exert their influence on

the Jaimini karakas. Vedic Astrologer Robert Koch has discussed the way in which Jaiminiindicators can be used in Parasari settings in his excellent contribution to Richard Houck's

compilation Vedic Astrology Lessons and the text Jataka Tattwa describes methods for using the

moveable karakas in interpreting Parasari charts.

For this article however, we will limit this discussion to the use of the Jaimini Chara dasas,

padas, and Jaimini Karakas as spiritual determinants in a chart. The major points that we will

look at are some of the spiritual indicators in Jaimini that are mentioned in the Brihat ParasaraHora Sastra and in the Jaimini Sutram.

There is another part of Jaimini Astrology which must be accounted for in analyzing charts for spiritual potential. The atma karaka (planet in the highest degree in the chart) will fall in a certain

sign in the Navamsa (harmonic ninth) chart. This sign in the Navamsa in which the Atma Karaka

falls is extremely important. According to one school of thought, this sign assumes a special

status called the Karakamsa. K. N. Rao has made a special study of this topic and feels that thissign should be moved to the natal chart, and there it becomes the Karakamsa. The Navamsa

position of the atmakaraka then becomes an entity called a Swamsa chart.

This is not so insignificant a matter as it seems at first. The BPHS and Jaimini Sutram indicate

that certain planets in certain positions from the Karakamsa will produce specific spiritual effects

and affiliations, and the placement of planets from the Swamsa and the Karakamsa will oftendiffer dramatically, so certain spiritual combinations which show in the Navamsa chart will not

appear in the natal chart, and vice versa. For the analysis of spiritual potential in the chart, a

choice must be made. We do need to make a choice, if only to determine a starting place.

Before my encounters with Mr. Rao, I had relatively good results in delineating spiritual preferences when using the Navamsa chart as the location of the Karakamsa. However, closer

examination of certain charts of individuals who had never been known for spiritual tendenciesshowed that certain indications which were supposed to follow by the placement of the Atma

Karaka in certain signs made me reevaluate my position, and led me closer to the position

adopted by Mr. Rao. The placement of the Atma Karaka in the sign Pisces, for example, did notnecessarily "grant final emancipation" or produce spiritual individuals. The technique used by

Mr. Rao seems to work more consistently.



Using the system described above, let's examine the chart of one of the best known spiritual

teachers of the twentieth century, Paramahamsa Yogananda. Yogananda introduced the West tothe discipline of Kriya Yoga, a yogic science passed on by the 1,000 year old emanation of Shiva

known as Babaji. Yogananda was clearly a very famous spiritual individual, lecturing to

thousands and establishing one of the most enduring spiritual groups of the twentieth century, theSelf-Realization Fellowship. Even the fact that there are at least a half dozen disparate and

unaffiliated Kriya Yoga Organizations in the United States (The Ananda Church in California

and the Temple of Kriya Yoga in Chicago are examples of the diversity of Kriya Yoga practicedin the United States). He is also well known for not showing any visible signs of decay for

twenty days after his death at Forest Lawn Cemetery.

If we examine his chart, we see that Yogananda's atma karaka planet is Venus (Shukra) and thatthis planet is located in the fourth house, one of the three moksha (liberation) houses, in Scorpio

(Vrischika) one of the three moksha signs (Scorpio, Cancer and Pisces are considered the

moksha signs, perhaps because water signs are considered signs of dissolution or merging with

the infinite.).

If we look at the padas of the various houses, the fourth house pada (the indicator of where theheart is in a natal chart) is located in the twelfth house (Cancer), an indicator that this individual's

emotions are connected with renunciation, a necessary attribute for a sanyasin, which Yogananda

was). Also, if we look carefully at the fourth house, we see several auspicious upagrahas in thefourth house -- the Pranapada, Kala , Indrachapa (the child of Shukra) and Upaketu are all in this

house, Upaketu giving great qualities of renunciation, but the presence of Indrachapa giving the

blessings of the great teacher Shukra, and Shukra himself blessing this individual with divine

bliss through deep control of Kundalini energy -- also known as Kriya.

In the Brihat Parasara Hora Sastra, the placement of Upaketu in the fourth house makes the

native "charming, very virtuous, gentle, interested in Vedas, and ... always happy". The placement of Indra Chapa in the fourth makes the native "happy, endowed with quadrupeds,

wealth, grains, etc. be honored by the king and be devoid of sickness". It was known that

Yogananda was able to access large amounts of money and nice cars when he needed to, and healso met with President Calvin Coolidge, among other world leaders. Kala, an inauspicious

upagraha which acts like Rahu is also in the fourth house, which indicates his separation from his

parents, his lack of interest in academic disciplines, and the early death of his mother.

The placement of Rahu in the ninth gives fame, but also gives a famous Guru. This was certainly

the case of Sri Yukteswar, who is probably the one of the most famous Indian gurus who never

left India (including Paramahamsa Ramakrishna and Swami Sivananda). Yogananda's extremeattachment to his Guru is probably due to the pada of the ninth house being placed in the seventh

house. The Kriya Yoga tradition calls for an extremely strong attachment between disciple and

teacher, and Yogananda never wished to marry, perhaps because he was already emotionally"married" to his teacher. (In Autobiography of a Yogi, Yogananda mentioned that his

astrological chart indicated that he would.)

Remember – in this system, to determine a pada, count from the house being evaluated to the



house in which the ruler of that house sits, then count from that house the same number of

houses as the ruler of the house. In this case Mars is the ruler of the sign in which Rahu sits

(Aries).

· Mars is in Pisces in this chart, and is located twelve signs away from Aries. We then count from

Pisces to twelve signs away -- this leads to the seventh house sign Aquarius, which the becomesthe indicator of the Guru, or spiritual teacher.

· In 1922, Yogananda entered an Aquarius mahadasa (Jaimini uses sign mahadasas rather than

planetary mahadasas). This was the time that he went to the United States at the bequest of hisGuru.

· We can trace other events, such as his great fame in the United States after he entered his Aries

Mahadasa (with Rahu in Aries, fame was certainly assured).

Shukra, the Atma Karaka planet in Yogananda's chart, is located in the sign Aquarius in the

Navamsa, so Aquarius is the Karakamsa house in the natal chart. So we can start to assess the

indicators from either the Rasi chart and the Navamsa chart. Interestingly BPHS does say that if

Venus is in the Karakamsa one gets initiated in a religious order. This holds true when we look atYogananda's chart from the Navamsa chart, but not from the Rasi chart.

Yogananda's amatyakaraka planet was Jupiter (also known as Guru in Sanskrit) -- it is then

fitting and apppriate that during his Pisces mahadasa he was mostly involved in teaching Kriya

Yoga. The placement of Jupiter with Mars emphasizes that he would teach a yoga path whichemphasized rapid development. Kriya is really a "Mars" type of yoga in that it calls for extreme

self control and the development of willpower as a means to liberation. Using this system of

interpretation, you would also note that Yogananda had a very strong eighth house, which is

really a "kundalini" or "kriya" house, because any yoga which involves control of sexual energythrough willpower requires a strong eighth house. That interpretation would indicate Yogananda

had the the willpower to preserve his physical body after his "mahasamadhi".

The chart of the Dalai Lama also gives evidence of the way that the Jaimini karakas work in a

spiritual chart. His atmakaraka planet is Mars -- this is common among individuals who practice

intense meditative practices, and I have read several accounts that the Dalai Lama spends at leasttwo hours a day in meditation even while keeping an active travel agenda.

Mars is located in the sign Leo (Simha) in his Navamsa chart, making the sign Leo his

Karakamsa chart when it is transposed to his natal chart. He has a Virgo rising chart in Jyotisha,so Leo becomes his twelfth house. In addition to this, he has both the Moon and Venus in the

sign Leo, which, according to Jaimini principles, guarantees spiritual happiness. The association

of the Moon and Venus is a special Raja Yoga combination in Jaimini astrology.

It is also noted in the Brihat Parasara Hora Sastra, that if benefics are in the Karakamsa, then the

individual will surely become a king. The Dalai Lama had traditionally served as the secular andspiritual ruler of Tibet. It is interesting to note, however, that these benefic planets are in the

twelfth house of this chart, which seems to infer a king in exile.

In addition, Jaimini astrology has special aspects. The mutable signs (Pisces, Virgo, Gemini,



Sagittarius) aspect each other, while the cardinal signs (except those adjacent to each other)

aspect the fixed signs and vice versa.

So Leo, the Karakamsa in the Dali Lama chart is aspected by Libra, Capricorn, and Aries. Libra

contains the planet Jupiter, which gives him a popular personality. Also important in this

particular system are mutual relationships. The mutual relationship between Jupiter and Venusgives the individual the ability to teach and reach people, particularly in spiritual matters, which

is seen in the Dali Lama’s chart. Interestingly enough, the Dalai Lama's amatyakaraka (career

indicator) is, as in the case of Paramahamsa Yogananda, Jupiter, and the placement of the career indicator in the second house, with the second house ruler in the twelfth house, indicates the

ability to teach in foreign countries.

The placement of Upaketu does not necessarily promise the worship of any specific deity in theJyotish scriptures I have seen, but the placement of Saturn aspecting the twelfth would promise

worship of either Vishnu, or "mean deities". In the Dali Lama’s chart, Saturn, in Aquarius, and

Upaketu, in Taurus, aspect the twelfth house from the Karakamsa -- the sign Cancer. Certainly,

Buddhism is a "heterodox" system from the Vedic perspective (it is "outside of the Vedas"). Ihave also noticed extremely strong Saturns prominently placed in the charts of Vaishnavas, and

Buddha, at least according to some schools, is an Avatar of Vishnu. Also, the pada of the twelfthhouse is Pisces, containing the upagraha Yamaganda, the child of Jupiter, the great benefic

among the upagrahas. Again, in this system of interpretation, this would corroborate the spiritual

success of the Dali Lama, especially away from his land of birth.

In terms of events in the Dalai Lama's life, we can certainly note that he left Tibet in 1959,

during the middle of a Sagittarius mahadasa. It has been implied in certain Jaimini texts that

there will be a "fall' during a Sagittarius period. This topic was discussed in K. N. Rao's textPredicting Through Jaimini's Chara Dasa, in which he cautioned that this dictum should be

interpreted cautiously.

However, in this particular case, we can certainly view the Dalai Lama's exile as a "fall",

although it eventually projected him into a position of world wide recognition. Jupiter, who rules

this sign, is considered a naturally malefic (perhaps "death inflicting" planet) for Virgo rising;Jupiter is placed in an enemy sign; and Rahu is also in the sign Sagittarius, and Rahu will usually

involve separation or discord during its the mahadasa of a sign in which it is placed.

The Dalai Lama's most recent Mahadasa is Gemini (Mithuna); with both the Sun (the ruler of theKarakamsha) and the planet Mercury in it's own sign, accompanied by Ketu, aspected by Mars,

Rahu, and Yamaganda, it is no wonder that Tibet has, since 1991 the time of commencement of

the Gemini Mahadasa, become a cause celebre, championed by movie stars and rock performers.

One final thought: the Mahadasa into which the Dalai Lama was borne was a Virgo Mahadasa.The pada of the first house is Pisces, possessor of the benefic upagraha Yamaganda. As many are

aware, the Dalai Lama is chosen through signs and the placement of the previous Dalai Lama's

possessions in front of the child candidate. This placement of Yamaganda implies gifts at birth.

And, one final point -- the placement of Venus and the Moon, two extraordinary benefics, are



usually an indicator that the soul will attain heaven after death -- while awaiting the next

reincarnation perhaps.

These two cases have illustrated, in a very basic fashion, how Jaimini principles can be used to

illustrate spiritual tendencies in a chart. The two individuals chosen were selected mainly

because they were well known -- there are many spiritual individuals in this world who are notand who will never be well known, because this is not their role to play. However, just the

indicators shown in these brief analyses will, I hope, whet the appetites of others to examine

spiritual tendencies through the use of Jaimini and Upagraha principles. Research is essential because so few reference texts are available. With any luck, this is merely the start of this

process, and we will expand our knowledge of Jaimini to the point that other dasas, and more

sophisticated utilization of the padas and upagrahas, will prevail.

Bibliography

Sage Jaimini, Jaimini Sutram, translated by P.S. Sastri, Ranjan Publications, Delhi, India, 1990

Sage Parasara, Brihat Parasara Hora Sastra, translated by R. Santhanam and G. S. Kapoor,Ranjan Publications, Delhi, India, 1989

Rao, K. N., Predicting through Jaimini's Chara Dasa, Vani Graphics, Lucknow, India, 1995.

Rao, K. N. , Predicting through Karakamsa and Mandook Dasa, Vani Graphics, Lucknow, India,

1995.

Sastri, P. S., Jaimini Astrology, Sagar Publications, 1992.

Yogananda, Paramahansa. Autobiography of a Yogi. Los Angeles, CA: Self-Realization

Fellowship, 1979.

Sunday, February 03, 2008

Judgement of Svamsa

Parasara recognized the difference between Karakamsa (soul) and the Lagnamsa

(body) and uses the term "Swamsa" to describe both when common rules are

present.

The Lagnamsa represent that which is readily available or easily achieved whereas

the karakamsa represent the desire of the soul. If both of them conjoin, the stage is

set for self-actualization. Instead if they are in sadastaka (mutually 6/8th) life can be

a bed of thorns. Similarly consider other karakas from the bhavas.

If there are only benefics in karakamsa and lagnamsa and aspected only by

benefics, the native will surely enjoy Rajayoga. Similarly benefics in Swamsa or in



its quadrants or trines and devoid of malefics, the native will surely be prosperous

and knowledgeable. Mixed planets give mixed results.

1. Aries: trouble from rats, cats etc.2. Taurus: Troubles/ Happiness from quadrupeds (cow/ bulls etc.)

3. Gemini: Itches, skin infection and over weight problems.4. Cancer: Trouble from watery diseases, hydrophobia and leprosy.5. Leo: Danger from dogs, tiger and other such canines.6. Virgo: Trouble from fire, weight problems, skin infections.7. Libra: Trouble from Trade and business.8. Scorpio: Watery diseases, danger of reptiles, and snakes, shortage of

mother’s milk.9. Sagittarius: Danger of accidents and fall from height.10.Capricorn: Danger from aquatic creatures, birds and spirits besides skin

problem and/or psychic disorders.11.Aquarius: Construction of lakes, tanks, garden, roads, temples etc.12.Pisces: Law abiding, religious and righteous person. Parasara adds that the

karakamsa in Pisces indicates Moksha.

Note: Various kinds of problem have been indicated by planets occupying specific

Navamsas. These problems arise in the life of the person if the Atmakaraka is

afflicted. Physical problems are indicated by the Navamsa of the lord of the

badhakasthana.

Effect of Planets in Swamsa

1. The sun in swamsa makes the native a keen government/ political worker andgood at social service.

2. The full Moon and Venus in Swamsa give all luxuries of life and aneducationist is produced. According to Parasara presence of full moon andaspect of Venus on it also gives the same result.

3. Mars in Swamsa gives expertise in metallurgy or in arms and warfare or inmatters related to fire.

4. Mercury in Swamsa gives business acumen and produces a skilled trader orweaver, sculptor or one well versed in social and legal norms.

5. Jupiter in Swamsa makes a Karmayogi who will excel in any field due to hisintelligence or one interested in philosophy and religion or a priest.

6. Venus in Swamsa indicates a government or political official or a passionateperson who is virile up to a hundred years (indicate bureaucracy).

7. Saturn in Swamsa gives success in any line of activity and consequentialfame

8. Rahu in Swamsa produces a Bowman or a thief. He may earn by dacoity or bycheating or maybe capable of handling very poisonous and dangerouschemicals, medicines etc or an expert in metals/ manufacturing activities.



9. Ketu in Swamsa indicates one who will earn through elephants (trucks andheavy vehicles) or maybe a thief or a swindler. This may also indicate watchrepairing or delicate machines or computers.

10.Moon in Swamsa aspected by Venus: Capability to deal with liquids andchemicals.

11.Mercury aspecting Moon in Swamsa: Produces a doctor or work related to

medicine.

Note: The various vocations listed above may be more applied to the lagnamsa

than the karakamsa as karakamsa indicate the desire of the soul whereas the

lagnamsa indicate the actual karma of the body. Though these indicate the vocation

with D-10 we can say with certainty the actual vocation.

Some more indications:

1. Sun and Rahu joining swamsa indicate death due to snake venom. If beneficaspect the combination this will not happen. Rather the native will be adoctor handling poisonous drugs and curing venom afflictions. A malefic'saspect would cause death.

2. Mars alone aspecting/ joining the aforesaid combination indicates a personwho will burn the houses of others. Parasara opines that mars aspect on thecombination in karakamsa indicates that the person will burn his own houseor that of others.

3. Venus aspect the Rahu & Sun combination will produces fire fighter or the firewon't occur at all.

4. Jupiter aspect the Rahu & Sun combination indicates one who will set fire tohis own house or that of his neighbour.

5. If Saturn and Rahu are in Swamsa, the Native is either a seller or consumer of betel leaves and other aphrodisiacs.6. The moon in the fourth from swamsa produces a sailor. The aspect of Venus

confirms this.7. Gulika in Swamsa makes the native consume poison or poison others. If Mars

conjoin/ aspect Gulika, the native sells or administers these drugs while Jupiter in such place indicate self- consumption. The aspect of Venus or Suncures the evil or prevents it from occurrence.

8. Moon aspecting or joining Gulika in swamsa indicates theft or receipt of stolen wealth.

9. Mercury aspecting/ joining Gulika in swamsa indicate hydrocele and similardiseases of the private pats.

10.Ketu aspecting/ joining swamsa results in a perforation of the eardrums orother ear ailments.11.Venus aspecting/ joining Ketu in swamsa produces asceticism and religious

leanings. He may be initiated into a religious order.12.Both Mercury and Venus aspecting Ketu indicates a mimic or a talkative

person or one born to a maidservant / concubine. Parasara adds that thechild may belong to a female remarried.

13.Saturn aspecting the Venus and Ketu in Swamsa produces a Tapaswi or aservant.



14.Saturn alone aspecting Ketu in swamsa indicates that the native is a fraud inthe garb of a sanyasi.

15.If the Sun & Venus aspect/ conjoin karakamsa, royal assignment(government/ political office) is surely indicated.

2nd From Swamsa

1. Venus or Mars in the 2nd from swamsa produces passion and illicitrelationships.

2. Venus or Mars joining/ aspecting the second makes him passionate till the enof life. The influence is milder in case the second is owned by Venus or Marsand strongest if both of these planets in the 2nd owned by anyone of them.Ketu associating such combination destroys the passion.

3. Jupiter joining/ aspecting the 2nd makes the native excessively passionate

and sensuous (provided Venus/Mars also influence)4. Rahu joining/ aspecting the 2nd cause the Native to destroy all his wealth on

account of his unbridles passion and licentious nature (provided Mars/ Venusalso influences).

Note: Jupiter is expansive in Nature. It intensifies the influence of the other planets.

3rd House:

1. Malefics in the 3rd indicate courage or valour whereas benefics indicatecowardice.

2. Malefics in the 3rd and 6th make a good farmer or living through agriculture. This also indicates working in the air forces.

3. Jupiter in the ninth indicates a big landlord or a distinguished personality.4. Venus: artistic skill.5. Mercury: Writer6. Mars: Capable of carrying firearms and weapons.

Sixth has to do with service (toil)

4th from Swamsa

1. Moon & Venus Joining/ aspecting the 4th from swamsa give a palatialresidence.

2. Exalted planet in fourth will also give big residential house.



3. If Saturn and Rahu are in the fourth, stones, rocks and such materials areused.

4. Mars and Ketu in the fourth indicate use of clay and bricks.5. Jupiter in 4th indicates that the house made up of wood.6. Sun in the 4th gives a house of thatched straw or grass.7. Moon in 4th aspected by Venus: Leucoderma or Leprosy (if heavily afflicted).

8. Mars aspects the Moon in the 4th: White leprosy.9. Ketu aspecting the Moon in the 4th: Bluish Leprosy.

4th/ 5th from Swamsa:

1. Rahu and Mars are in the fourth or fifth from Swamsa, Tuberculosis isindicated. Moon aspects/joins the combination confirms it.

2. Mars in 4th/5th: Boils, Ulcers, Cuts, Gangrene.3. Ketu in 4th/5th: Glandular ailments (like Thyroid) or water borne diseases like

dysentery, typhoid etc.4. Rahu and Gulika in the 4th/5th: Affliction from dangerous poison.; Doctor

handling such poison. The aspect od mercury or Venus indicate medicalknowledge; Jupiter indicate consumption of poison; Aspect of Mars indicatesgiving/ selling such drugs/ poisons. The aspect of Sun gives death throughsnake venom.

5th from Swamsa:

1. Saturn (alone) in 5th: Archer.2. Ketu (alone) in 5th: Abilities to make watches, precision equipment/ lightengineering/ electronic goods).

3. Mercury (alone) in 5th: Ascetic, member of a religious order or one who usesa walking stick.

4. Rahu (alone) in 5th: Metallurgist (or heavy engineering).5. Sun (alone): Swordsman (or one who carries a blade/ knife)6. Mars (alone): Lancer (or a spear wielder).7. Moon & Jupiter in swamsa/ 5th: Excellent author.8. Venus in 1st/ 5th with the Moon from swamsa: Author but of less capability.9. Mercury in similar position with Moon: Author of even lesser capability.

Note: The number of natural benefics in the swamsa or 5th house will determine

the capabilities of the author. The presence of the Moon (Mind) is the primary

factor. Jupiter, Venus & Mercury give writing abilities, but in a decreasing order.

1st/ 5th from Swamsa



1. Venus in 1st/ 5th: Indicate a poet, an eloquent speaker or a knowledgeablecritic.

2. Jupiter 1si/5th indicate a genius having knowledge in various branches and agreat author.. However it does not give eloquence. It Jupiter does indicate agrammarian, knowledge of religious scriptures (like Vedas, Bible, Quoran etc)and a philosopher & Vedantist.

3. Saturn in the 1st/5th makes a man in an assembly or a gathering. Suchperson will shy away from the limelight.

4. Mercury in the 1st / 5th indicates a mimansaka or involvement ininterpretation of texts/ available literature etc.

5. A logician is indicated by Mars in the 1st/ 5th. Parasara indicate legalknowledge and jurisprudence.

6. Moon in the 1st/ 5th gives knowledge of the Sankhya and Yoga philosophiesbesides history (rhetoric & Music) or produces a singer.

7. The sun in the 1st/ 5th gives knowledge of the Vedas and Bhagavat Gita.Parasara says that sun in 5th gives knowledge of Music and Vedanta.

8. Ketu in the 1st/ 5th gives Mathematical ability. This is important for astrologyas well. If Jupiter associates, this knowledge is obtained by inheritance and

the teaching are fully digested. Rahu indicates capabilities of research andMathematics.

9. Jupiter joining/ aspecting the above planets in the 1st/5th will give all roundknowledge, both traditional and modern and proficiency in at least onebranch.

Note: The combinations from 16 to 27 are also applicable to the 2nd house.

Parasara opines that the combinations are also applicable ot 2nd / 3rd house

besides 1st / 5th. He also opines that these results are also to be seen from the lord

of swamsa. These results in the bhava will be temporary while in the Navamsa they

wil be pronounced. The point is to confirm results from both Navamsa Lagna andkarakamsa. While the result from Navamsa Lagna will be pronounced, those from

Karakamsa (indicating the desire of the soul) may manifest only during specific

periods. It is the mismatch between Navamsa Lagna and the Karakamsa that leaves

many desires unfulfilled thereby causing rebirth.

7th house:

1. Jupiter and Moon in 7th: Gives good looking and fair complexioned spouse.2. Rahu: Brings a widow or widower in marriage.3. Saturn: Brings older (than normally expected) person in marriage or the

spouse could be religious (more ritualistic) or of poor health.4. Mars: Spouse having deformed or defective limbs.5. Sun: Spouse is favoured and protected by family. Spouse is learned, She will

be confined to domestic chores. If Sun is debilitated then she may have



clandestine relationship with elder members of the family (may not be trueunder benefic influence).

6. Mercury: Talented and young spouse. She will be conversant with fine arts.7. Moon: First mating will be in the open or an uncovered place. The influence of

planets will indicate the following place-

Sun- Garden

Mars- A wall or such construction

Mercury- Park or playground

Jupiter - Temple

Venus - Bathroom or Bedroom

Saturn & Rahu - Tavern or some dirty place etc.

Note: The place of mating is seen from the 10th of 7th (spouse) i.e., 4th. Similarly

the place of illicit sex (2nd) is seen from 10th from 2nd i.e., 11th. The exaltation etc,

aspects and signs involved should also be considered.

9th from Swamsa

1. Benefics in the 9th from swamsa make one righteous, honest, truthful andfaithful/ devoted to teachers and elders. Malefics associated with the ninthwill produce opposite qualities like dishonesty, faithlessness andunrighteousness.

2. If Saturn and Rahu are in the 9th house, the native betrays his elders andpreceptors.

3. Sun and Jupiter in the 9th will make the native confidant (or faithful) of hiselders and teachers.

4. Parasara says Venus and Mars in the 9th from Karakamsa indicate that the

lover (having illicit relationship with the native) will die. Mercury and Moon inthe 9th will cause imprisonment due to the illicit relationship. Jupiter alone inthe 9th indicates excessive passion and sex.

10th from Swamsa

1. Mercury conjoining/ aspecting the 10th from swamsa indicate results likeSaturn (Success in any line of activity and consequential fame). This indicatesskill and fame and is good for fortunes as well, as Mercury is a naturalbenefic. Besides, like Saturn, it tends to promote a traditional vocation.

2. Beneficial aspects/ conjunctions on the 10th from swamsa produce stablefortunes. Malefics cause fluctuation in fortunes. Parasara opines that thecombination will no only give stable fortunes but also make the nativeserious, strong (fixity of purpose) and intelligent. Malefics will not only harmthe business/ career but also deny filial bliss. Mercury and Venus givessuccess in trade/ career and produce great works. The Sun, Moon & Jupiter sorelated to the tenth will give Rajayoga (Very high Status and achievements)



3. The Sun in the 10th from Karakamsa aspected by Jupiter produces a cowherdor milkman (or one associated in some manner with animal husbandry). Thisis contrast with Parasara who mentions Rajayoga.

12th from swamsa:

1. Benefics: take the soul to the auspicious world (of the departed) after death. The five benefics indicate five auspicious world as follows:

Jupiter- Svah; Mercury- Janah; Moon- Manah; Venus- Tapah; Sun- Satya.

1. Parasara opines that Malefics in the 12th indicate expenses on unlawful andbad activities while benefics give legitimate expenses.

2. Ketu: Final emancipation. Others opine that benefics in the swamsa givesmoksha. Parasara says" If exalted planets or planets in own sign or naturalbenefics are placed in the 12th house from Karakamsa, the soul

transmigrates to a beneficial world after death. If Ketu is so placed and onlyaspected by or joined by benefics, final emancipation (from the cycle of rebirth) shall be obtained.

3. If Ketu is in the 4th or 12th from Karakamsa, final emancipation will begranted. During the dasa of Rahu in 10th (i.e., Ketu in 4th), the native goeson a pilgrimage and has a symbolic dip in sacred waters to wash his sins. If such placement of nodes occur from swamsa, they lead him towardsemancipation. Parasara says- if Ketu is in the 12th from karakamsa in Aries orSagittarius conjoined or aspected by benefics, the native is led towardsemancipation.

4. Malefics in 4th/12th: No deliverance from the cycle of rebirth. Sun is notconsidered malefic here, as it is a natural significator of Dharma.

5. Devotion (mostly seen from 12th of Karakamsa)

Sun and Ketu- Devotee of Siva

Moon- Gouri

Venus- Lakshmi, Native will be prosperous.

Mars- Skanda (Subramanya, Kartikeya)

Mercury/ Saturn- Visnu

Jupiter- Samba Siva

Rahu- Tamasi (destroyer of darkness) or Durga.

Ketu- Ganapati or Skanda

1. Saturn in the 12th in a malefic sign shows inclination for black magic, devilishworship and spirits.

2. Venus in the 12th in malefic sign: Same as Saturn.3. The religiosity are also to be examined from the 6th from the Amatyakaraka

Malefics in Trine from Swamsa



1. Two malefics in trine (1/5/9): The native gains expertise in spells (Mantra)and occult knowledge. At least one malefic gives knowledge of Mantra, twoindicates knowledge of mantras and their usage while more malefic giveknowledge of Yantras and Tantra.

2. The malefics in trines aspected by other malefics: Expertise in black magic.3. Malefics in trines aspected by benefics: Expertise in white magic.

Note: If the combination of malefics is in trine from Lagnamsa then the native will

make his living out of knowledge whereas if the combination occur from Karakamsa,

the magic is very strong.

Other Combinations:

1. Ketu in the second aspected by malefics produces stammering and otherspeech defects. According to Parasara Ketu in the 2nd / 3rd from swamsacauses speech defects. If malefics aspects, these defects are pronounced. Pt.Sanjay Rath says that Ketu in the 3rd won't produce speech defects unlessthere is a malefic in the swamsa causing papakartari yoga of 2nd.

2. Malefics simultaneously in the 2nd and 8th house from Lagna, Arudha Lagnaand swamsa cause Kemadruma Yoga (utter poverty). If the yoga is fromLagna or Lagnamsa then the effect will be felt throughout life whereas fromArudha Lagna it indicates financial down turn or fall. The yoga fromKarakamsa indicates one who will detest wealth and may become arenunciate. Moon’s aspect on the yoga will intensify it.

3. The results will manifest during the dasa of the sign (or planets) concerned.

Note: The argals or dristi of the sign/ planet whose dasa is operative should also be

examined as well as the various yoga and Vargas

OM TAT SAT

Posted by Sarajit Poddar at 1:42 PM

Lagnamsa and Karakamsa Lagna

The Navamsa occupied by the Janma Lagna is called the Navamsa Lagna or

Lagnamsa. As the D-9 chart is based on the Nakshatra Padas of the Moon, it willgenerally indicate the native’s dharma, marriage and psychological abilities.

Therefore the Lagnamsa is also primarily indicative of the psychological

abilities/inner nature of the native. The planets in trines from it may indicate the

abilities developed in previous lives and manifesting in this life. The Lagnamsa will

also indicate the person’s behaviour in marriage, while the 7th from it will indicate

the nature of the first spouse. The 8th from it is the 2nd spouse (2nd from Lagna)

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etc. The Lagnamsa is also called Swamsa. Maharishi Jaimini gives umpteen rules for

judging its effects. It is also mentioned by several classics that the strongest planet

influencing the Lagnamsa will indicate the omplexion of the native, while the 7th

from it may indicate his sex, although the final word in this is given on the basis of

the Janma Vighati (refer to above). The nature indicated by the sign occupied by the

Lagnamsa is sometimes much more prominent psychologically than the Rasi Lagna.

The Navamsa occupied by the Atmakaraka is called the Karakamsa. Some modern

astrologers have proposed the interpretation that this same sign should be studied

not in Navamsa but in Rasi, but there is absolutely no logic behind this statement

and also no reference is made into this direction by any of the classic writers.

Therefore it is advised to stick to the version of the Maharishis, where the

Karakamsa is studied in the D-9 chart. As the Atmakaraka refers to the soul, or

indicate the way the soul will pursue to attain the Supreme Godhead, it will have

a specifically strong spiritual signification in the Navamsa chart, and will indicate

the hidden spiritual potential of the native.

Jaimini gives the following rules for the interpretation of Karakamsa:

If Ketu is in the 12th or 4th from Karakamsa, then this constitutes a Moskha-yoga,

i.e. the native will be liberated from the cycle of birth and death. Malefics in this

place deny deliverance from the cycle of rebirth. The planets in the 12th house from

Karakamsa will indicate the Ishta-devata of the native, i.e. the form of Deity that will

lead him to final emancipation.

Now let’s take an example chart for checking the applicability of the above rules:

Acharya Rajneesh (Osho) born on 11th December 1931, at 17.49 IST, Narsingpur

(22N57, 78E12)



Now let’s first see the impact of Janma Lagna. It is in the first degree of Gemini,which is a dual airy sign, and gives a person who has very good abilities for

speaking, philosophising and teaching. He was a teacher from the beginning of his

career. Indu Lagna is also there, conjoining the Janma Lagna, which may give an

indication for some wealth. He has also got Sastra Saham in 12 degrees of Gemini,

so is education in philosophy and humanitarian sciences was also an inborn ability.

Varnadas of 10th and 3rd house are also in Gemini, so this increases the success in

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career and gives many associates who do not stay for long time.

The Astha lagna falls into the beginning of Sagittarius, conjoining the constellation

of five planets: Mars, Saturn, Mercury, Venus and Moon. This will indicate a very

strong attachment to sexuality, as three of these planets, namely Mercury, Moon

and Venus increase the native’s interest in sexuality. Artha Saham is also there at 8degrees, giving wealth from the same thing, plus the Roga Saham at 22 degrees,

indicating some disease which may also well be the consequence of unrestricted

sexual enjoyments. He also has Jalapatana Saham at 13 degrees in Sagittarius,

which gave an overseas travel to the USA in 1982, in Jupiter/Saturn Vimsottari Dasa.

Madhya lagna is at 17 degrees in Aquarius. It is quite close to Sri Lagna, and may

give wealth connected to his professional success, and we also see Varnada of the

2nd and 8th house falling there. So his career brought lots of wealth, but finally he

became sick and his whole mission became ruined. He also has Jadya Saham in

Aquarius, which made him sluggish or lazy. At one time, at the peak of his

missionary success, in 1981, in Narayana Dasa of Aquarius, he took Mauna-vrata or

wow of silence, but he broke it after a few years in Taurus Dasa which has Arudha of

2nd house (speech) and is 12th house of losses from Lagna.

Patala Lagna is at 17 degrees in Leo. He has got Gulika there, plus Varnadas of 5th

and 11th houses. This gave him a power to infuence the feelings of others and

receive gains through this. We see the lord of Leo, Sun being in the 6th, so the

feelings or emotions were largely subordinate to his sexual desires as all the five

planets give unobstructed Argala on the Sun, and Sun is in Scorpio indicating

perverted sexual desires.

The above reading from the Sun will also give influence on his career and fame, as

Sun’s position will be the Surya Lagna. The Sun in the 6th from Lagna may indicate

that he gains many enemies with his fame, so many people attacked him, and thus

his fame was not equivocally positive. Sun is at 25 degrees in Scorpio. He also had

Putra Saham at 23 degrees in Scorpio, but it seems that the Sun destroyed its

significations as he had no sons according to my knowledge. Kali Saham is also

there at 8 degrees, so it gave some harassment as he was banned from the US

because of the scandals around his missionary activity.

Chandra lagna in the 7th makes his mind focus on sexuality, and is a very strongcombination with four other planets conjoining. Rahu and Ketu are both aspecting

the Moon sign, giving difficulties in life, and Sun is in 12th from it, giving both fame

abroad and ill fame as well. Moon is in 8th from her own house and in 2nd from her

debilitation position, but the Jupiter exalted in Moon’s house strengthens its

position. Also Chandra lagnesh exalted in 8th gives interest in spirituality, which will

manifest in the form of philosophical discourses and Tantric practices. Jupiter is also

Atmakaraka therefore their Parivartana with moon becomes even more significant.



The Moon is at 22 degrees in Sagittarius, almost exactly conjoining Roga Saham,

which could result in psychological distortions and deviant behaviour. The presence

of Pravrajya yoga in the 7th have made him disrespectful to the traditions of

Hinduism and embracing the philosophy of liberating the mind from the

constrictions of ethical rules.

Bhava lagna is at 10 degrees Taurus. It’s in the 12th house from Lagna, indicating

the focus on meditation and self-realization, and its effects on the etheric body. The

aspect of Jupiter from the 2nd house increases the spiritual significations of the

Bhava Lagna. However, Jupiter is retrograde while being exalted, so it can give a

twist in the understanding of the proper method and goal of meditation. He’s got

Punya (good deeds) and Asha Saham (hopes) close to Bhava Lagna, which increase

the power of the subtle body and enable it to influence others as well. Gaurava

Saham (respect) adds to this reading. He has got a lot fo other Sahams in Taurus as

well. This indicate a strong connection of his subtle body to a lot of issues in life.

Sraddha Saham (dedication) and Preeti Saham (affection) add to his power to gain

followers through the influence of his astral body. His followers often times

experienced ecstasy during the collective mediations. Vyapara (business) and Vanik

(trade) Saham made him a businessman selling subtle experiences. Paradara

Saham (adultery) made him rebel against the established laws of marriage. Mrityu

Saham and Apamrityu Saham also indicate death in a meditative state of mind.

Although there were some spiritual achievements in his life, it is not likely that he

attained Moksha, as the 7th house is quite strong, and also having Mars and Saturn

in there. The 7th house indicates the Mooladhara (Root) chakra, and we see that it’s

quite strong in his chart.

Therefore he was interested in elevating the consciousness with the help of raising

the Kundalini Shakti (Mars) situated in the 7th house. Sun in the 6th indicates theimportance given by him to the activities of Swadhidthana (Sex) Chakra in this

endeavour. The ruling Twttwa of the Root Chakra is Prithivi or earth. He has only

Ketu in earthly signs, giving ability to elevate the Kuldalini Shakti quite easily. Ketu

also gives a Rasi Dristi on the 7th house. Hora Lagna is in the 5th from Lagna,

indicating wealth from the disciples. Arudha 0f 9th house is also conjoining,

indicating income through teaching/philosophical lectures and being a Guru. Libra is

still a Venusian sign, therefore his philosophical preaching was permeated with

thoughts of sexual enjoyment. Lord of Hora Lagna again conjoins the strong

combination I the 7th house. In D-10,

Lagna is Gemini, conjoined by Venus and Hora Lagna, confirming the aboveindications.

Ghati Lagna is in 10th in Pisces indicating position and influence gained by

philospohical lectures. Arudha Lagna also conjoins, giving fame as a philosopher.

His books are read even now. Rahu is also there in 10th house, giving pame and

distinction especially abroad among westerners. All the planets excepting Sun and

Jupiter act as yogadas in this chart. In D-9 Ghati Lagna



conjoins Lagna and Moon, but in D-5 Ghati Lagna is in 12th from Lagna, indicating

loss of position which is actually happened in 1985, when he was deported back to

India from the USA. In D-10 Ghati Lagna is again in 10th from Vargottama Lagna

and has Sun there also, giving good position for some time. For birth Vighati we

need to know the time from sunrise to birth. It is 9 hours, 1 minute and 31 seconds,

which is 1353.79 Vighatis. Dividing by 9 the remainder is 3.79, which is corrected to4. The 4th Vighati is ruled by Mercury, which ideally gives eunuchs. He was a male,

but did not have children, as far as I know, and Mercury in this case gives rather

strong sexual desires. He is conjoined by a lot of planets in the 7th house. Of course

it may also indicate that the birth time is not completely accurate, so we may adjust

it to either Mars or Jupiter.

Pranapada Lagna is at 3 degrees in Libra, in 5th from lagna, so according to

Parasara’s rules it indicates a successful life. The 3rd for Pranapada lagna has both

malefics and benefics, which would indicate attachment to co-borns, but it is also

aspected by the two nodes, so maybe he was not attached even to the coborns.

His Varnada lagna is in Sagittarius, conjoined by a host of planets, indicating much

success in career. Lord of Varnada Lagna is exalted Atmakaraka Jupiter in Cancer,

so it indicates barhminical activity and teaching. He was a Guru, who taught a way

for self-realisation (Atmakaraka involved), but as Atmakaraka is retrograde, this

teaching did not follow in line with the accepted Vedic authorities. Lord of Varnada

Lagna is not in trines or Kenbdras from Lagna, so his earnings were not completely

legal and socially acceptable, therefore he was banned from

US. Varnada Lagna is also in the 2nd from the Sun, which gives many beautiful

women.

Shri Lagna is in Aquarius, its lord Saturn conjoins the four combinations inSagittarius, which may give good wealth but because Saturn is in 12th from Shri

Lagna, the wealth is lost. Also Saturn aspects the Lagna, which may indicate radical

changes in the financial status of the native. The peak of his wealth situation was in

1981-82, at the end of Sagittarius Sudasa, which is lorded by exalted Jupiter. Indu

Lagna is in Gemini, so conjoining the ascendant and being

aspected by 7 planets, and also receiving the Argala of exalted Jupiter, will give

much wealth.

Paaka Lagna is in the 7th house, and we have explained the effect of so many

planets in the 7th house. Seemingly it gave him good health and a fiery disposition,although it’s quite mixed because of the influence of the fiery planets. Arudha

Lagna is in the 10th house, in Pisces, making him known as a great philosopher.

Rahu in Arudha Lagna may bring some ill fame as well, which

actually came true. His Upapada (Arudha of 12th house) and Darapada (Arudha of

the 7th house) are in 6/8 houses relationship, which made him deride the sanctity of

marriage. Darapada is also in the 9th, thus he made adultery a part of his religious

teaching.



Rajneesh stated that he had his first ecstatic trance at the age of seven, in the

Drigdasa of Cancer, having exalted Atmakarak Jupiter. He also claimed that he

attained enlightenment at the age of 21, in Scorpio Drigdasa, containing Sun, but

this is not likely. The Drigdasas of Sagittarius (68-76), Pisces (76-85) and Gemini

(85-91) must have been quite fruitful. The peak of his success as a Guru came inthe Drigdasa of Pisces.

His Navamsa Lagna is in Libra, having Moon in it. This will indicate his complexion,

which was pale. Libra indicates well his neo-tantric and idealistic philosophy. Moon

being there will point to sensuality, and Ghati Lagna adds to power and fame

through his philosophical views. His Karakamsa is quite good, as Jupiter in Pisces

being Atmakaraka, and especially conjoined by Ketu may give Moksha (liberation).

Still the 12th from Karakamsa has only Dun, indicating

Rama or Siva as worshipable Deity. So 12th from Karakamsa is not stronger than

7th from Lagna in Rasi, therefore liberation was not possibly achieved. Also

Karakamsa is in 6th from Lagnamsa. Navamsa Lagnesh being debilitated and in

12th from Lagnamsa and conjoined by Rahu in Moolatrikona is also not a very

favourable combination. We can check many things using the special ascendants

introduced above.

Thursday, October 2, 2008

A Sophisticated Navamsa-method

Some of the Nadis have a peculiar way of judging the Navamsa position of planets.

They consider the sign occupied by the planet as a kind of Navamsa-Lagna for that

planet, while the sign indicated by its Navamsa position would be its actual

house-position of the planet counted from that Lagna.

Therefore, if a planet is placed in Aries sign, Gemini Navamsa, then it is considered

to be in the 3rd house. If in Libra sign, Scorpio Navamsa, it would be considered to

be in the 2nd house.

Vargottama means being in same sign and Navamsa, and it is considered to be a

very strong placement. According to the point of view of the Nadis, a

Vargottama-planet works exactly like a planet in the Ascendant, which makes ithighly important, since it has a direct influence on the 1st house matters like

personality, character, physical shape etc. of the person.

LIGHT ON 'KARAKA'

------ © Dr. Satya Prakash Choudhary

http://thomaskjoseph.blogspot.in/2008/10/sophisticated-navamsa-method.html

http://thomaskjoseph.blogspot.in/2008/10/sophisticated-navamsa-method.html



The student of vedic astrology comes across the word 'karaka' quite often in various contexts. In

fact most standard texts devote an entire chapter for the 'karaka' . For instance Parasara's

magnum opus the 'Brihat Parasara Hora Sastra' has an entire chapter titled 'kaarakaadhyaaya' .Even the dasa delineation depends on how accurately one identifies all the karakas involved.

Every prediction is based on these karakatwa s. In fact any successful astrologer will tell you

that your understanding of the chart is directly proportional to how thorough your knowledge of the karaka s and their appropriate use is.

The word Karaka means a 'significator' or "one who causes". Karaka of a matter is the

significator of that particular matter and signifies / causes events related to that matter.

Significators can be classified according to various criteria.

Significations may be Natural or Acquired

Natural significations of planets are permanent or fixed in a way and are based on their innate

nature. For instance Sun is the karaka for the soul, Moon for the mind, Mercury for the intellect,

Mars for courage and Jupiter for children. The detailed natural significations for various planetsare given elsewhere.

Planets acquire the power to signify a matter by virtue of their lordships and positions too. These

significations are Acquired and change in each chart. For instance the lord of the first house

(who ever the planet maybe) acquires signification over all the matters governed by that house.Likewise the second lord acquires signification over matters governed by the second house such

as speech, possessions, food/diet etc. The detailed l significations for various houses are given

elsewhere.

Acquired or Temporary or Variable karakatwas of planets are defined in another way too inJaimini system. The Charakarakas of Jaimini are discussed elsewhere in this article.

The above is the simplest and most basic approach to a karaka. As the student progresses, he/she

will come across a more in-depth approach to the concept of karakas.

In accordance with tradition, Somanatha Misra writes in Kalpalata (his vrtti on the Jaimini

Sutras ) that Karaka s are of many kinds ( Kaarakaa bahu vidhaah ) and then deals with the

following five kinds of karakas.

• Karaka

• Atmakaraka

• Swakaraka



• Dasakaraka and

• Bhavakaraka.

Among these five, Jain astrologers are said to favour Atmakaraka and Swakaraka . Atmakarakais the most favoured planet in Jaimini system and its extensive use is a unique feature of Jaiminiastrology.

Swakaraka is the most dependable of all in determining the results of a chart though one should

study the chart with reference to other kinds of karakas too. I will deal with the 'swakaraka' later.First let me define each of these karakas.

ATMAKARAKA

Atmakaraka is the planet that has advanced to the highest degree in any sign. I have writtenmore on the charakarakas and atmakaraka elsewhere in this article.

DASAKARAKA

Dasakaraka is the planet whose influence is prominent during a particular dasa. The lord of thedasa (in a planetary dasa) is the single most influential planet for that particular dasa. But planets

conjunct or aspecting or aspected by the dasa lord too influence the dasa. In a rasi dasa, planets

in that rasi as well planets involved in aspects with the rasi also determine the results. All such planets become the Dasa karakas in some manner though the Dasa lord is the single most

influential planet as the Dasakaraka. Simply put for most practical purposes Dasakaraka is the

planet whose dasa is operating.

BHAVAKARAKA

Bhavakaraka is the significator of a house. Bhavakarakas are of two kinds:

Permanent ( Nitya ) and Temporary ( Anitya )

Nitya (Permanent) bhavakarakas :

The permanent significators for the twelve houses are fixed for all charts. Hence the name Nitya

indicating 'permanent'. These are:

1 st house: Sun

2 nd : Jupiter

3 rd : Mars



4 th : Moon, Mercury

5 th : Jupiter

6 th : Mars, Saturn

7 th : Venus

8 th : Saturn

9 th : Sun, Jupiter

10 th : Sun, Saturn, Mercury, Jupiter

11 th : Jupiter

12 th : Saturn

Though the above list is supported by standard works such as Phala Deepika, Sarvartha

Chintamani, Jataka Parijata etc, Parasara mentions only one planet as the significator for a house.According to the BPHS only Moon is considered for the 4th house, Mars for the 6 th , Jupiter for

the ninth and Mercury for the tenth. Who is correct? Depending on the context both versions are

correct. For instance Mars is the significator for the sixth if one is referring to enemies. But for other general indications Saturn is also appropriate.

Anitya (Temporary) bhavakarakas:

As already stated a temporary significator of a bhava (house) is a planet that acquires the power

to signify matters governed by that house by virtue of its lordship, position, aspects etc in thechart under question. So the lord of the second house, planets in the second house and planets

aspecting, all these become the bhavakarakas for the second house in a particular chart.

STHIRA & CHARA KARAKAS

Jaimini makes a distinction between Sthira (Fixed) and Chara (Variable) karakas.

STHIRAKARAKAS

As indicated by the name, these significations of a planet are fixed or permanent in nature. For

instance Sun is the karaka for the soul, Moon for the mind, Mercury for the intellect, Mars for

courage and Jupiter for children. These are to be learnt from other standard texts. Most texts

agree on a majority of the common significations in a general way. The detailed natural



significations for various planets, based on standard texts, are given in another article. Here I will

confine myself to a few important differences.

Generally it is acceptable to take the Sun as the karaka for father and Moon for the mother. Butcertain authorities make a distinction between night and day births.

In Brihat Jataka, Varahamihira suggests that Sun is the significator for father and Venus for

mother in case of day birth. Likewise Saturn is the significator for father and Moon for mother

for night births. Parasara has something else to suggest though it has no distinction between dayand night births. The stronger one between Sun and Venus is the significator for father, while the

stronger one between Moon and Mars is the significator for mother.

My own observation is that Varahamihira is more accurate in this regard. One thing should bekept in mind though. In spite of considering Venus and Saturn too for the mother and father

according to day or night birth the general signification of Sun for father and Moon for mother

should not be ignored. It works well in practice.

As for Parasara's suggestion, it could be reframed. Though it does not seem appropriate to takethe stronger one between Sun and Venus for father, Venus does have a role in another way.

Venus is the significator for 'shukla' or 'semen' and in that sense indicates the male fecundity

factor. Likewise Mars is the significator for 'sonita' and in that sense indicates the femalefecundity factor at least. Perhaps this may have a bearing on the conception chart. Since no valid

research or study has been done on conception charts by anyone so far, I will not speculate.

It is accepted by all that that Venus is the karaka for 'beeja' (seed) and Mars for the 'kshetra'

(field), a concept that has been used by Mantreswara in calculating the 'beeja sphuta' and 'kshetrasphuta' in assessing the fecundity/fertility factor. The sphuta is calculated in a male chart by

adding the longitudes of Sun, Venus and Jupiter. In a female chart it is done by adding the

longitudes of Moon, Mars and Jupiter. Jupiter is the fixed karaka for children for all charts.Additionally Sun, Venus for males and Moon, Mars for females are taken by Mantreswara in

accordance with the above mentioned logic. Parasara's suggestion too could be founded on a

similar principle and could be useful in a different context. But for all general purposes

Varahamihira is more acceptable while the standard significations of Sun for father and Moonfor mother should be kept in mind at all times.

CHARAKARAKAS

As already stated karakas may be fixed or variable. In conventional vedic astrology (also referred

to as the Parasari system by some), each planet and house governs certain significations called"Karakatwas" and these are constant in all charts. For instance in all charts the fixed natural

significator for the soul and father is Sun. Likewise the Moon for mother and so on. In Jaimini

system karakas are classified as Sthira (fixed) and Chara (Variable). The "charakarakas" are



assigned according to the longitude of the planets. The same "karaka" may be indicated by one

planet in one horoscope and by another planet in another horoscope depending upon the

longitude. In other words the significators are not constant or fixed and are variable in thissystem and hence referred to as 'Chara Karakas'. .

Sthira Karakas (Fixed significators) are 7 in number. In this, only 7 planets are consideredexcluding Rahu and Ketu.

Chara Karakas (Temporary / Variable significators) are 7 or 8 in number. Traditionallyastrologers seem to have been divided as to whether the charakarakas are 7 or 8 in number since

the texts give scope for both interpretations. Both camps have their votaries. The seven Karaka

School continues the seven fold planetary significations just like the sapta (seven) sthira karakas(fixed significators) which too are seven in number.

In the scheme of 7 chara karakas, only 7 planets are considered excluding Rahu and Ketu and it

does not have a significator for father. In the 8-planet scheme, Ketu is not considered and the

additional planet is placed in the 5 th position bringing in a significator for father.

The planet that attains the highest degree of longitude in a sign is called "Atma Karaka" and thesign occupied by this planet in Navamsa chart is called the "Karakamsa Lagna ". In descending

order of the degrees of the longitude occupied by other planets in the horoscope the other six (or

seven) karakas are determined. According to BPHS if three or more planets have the samelongitude (in degrees, minutes and seconds) the gap is filled by bringing in the natural karakas.

The seven Karaka School accepts only seven planets and brings in Rahu only when two planets

attain the same longitude in any sign. The eight Karaka School always includes Rahu in the

karakas list. The longitude of Rahu is reckoned from the end of the sign (30 degrees minus actual

longitude in the sign) since generally speaking Rahu is retrograde. But one is free of thiscontroversy by getting rid of Rahu altogether from the list of Karakas.

Seven karakas in order of decreasing longitude:

Starting from the highest degree down to the lowest degree

Atma (Soul)

Amatya (Intellect/Mind)

Bhratri (Siblings)

Matri (Mother)

Putra (Children)

Gnati (Collateral relatives)



Dara (Spouse)

There are variant readings which give rise to some differences. According to one such reading

the karaka for mother is followed by the karaka for father while matrukaraka and putrakaraka areone and the same.

Eight karakas in order of decreasing longitude:

Atma (Soul)

Amatya (Intellect/Mind)

Bhratri (Siblings)

Matri (Mother)

Pitru (Father)

Putra (Children)

Gnati (Collateral relatives)

Dara (Spouse)

Note than an additional planet is placed in the 5 th position bringing in a significator for father.

Let us see what the texts and various commentators say about the seven fold and eight fold

karakas . As far as the text of Jaimini Sutras is concerned we do not know if the sutra for theadditional karaka has been inserted into or deleted from the original since both versions seem to

exist in the available manuscripts. The popular version of BPHS mentions both the methods

though there are at least two variant versions of the BPHS that mention only seven karaka s.Commentators like Neelakantha and Venkateswara have clearly indicated their preference for

the seven charakaraka method.

Somanatha Misra defines the atmakaraka as the planet that attains the highest longitude among

the seven or eight planets thus giving scope for both the versions though he actually favors the

eight karaka scheme for the charakaraka s. He discusses the merits and demerits of both theschools quoting other authors and in the end gives the reader the impression that the eight karaka

scheme has its own merits. In this discussion Somanatha touches upon a few issues. Since thekaraka concept is a basic one to all systems of astrology that use both fixed and variable

significators, he deals with the issue from a broader perspective. Generally speaking karakas are

five or seven or eight or nine depending on the context. In the following paragraphs I have usedSomanatha' s discussion as the seed though I have developed it further by citing the instances.

The argument is on similar lines though I haven't arrived at the same conclusion as Somanatha.



Varahamihira has dealt with only seven karakas in his Brihat Jataka though in a different

context. The seven karaka scheme is used in most basic approaches. The seven weekdays, the planetary hours ( hora ), shadbala (dignities and debilities in Vedic astrology) are all such

instances. In some systems eight karaka s too are used as in the case of Ashtottari and Yoginidasa s. In other contexts the nine graha s have been employed. For all general purposes the

seven and nine karaka schemes are more popular though the eight karaka scheme is also notaltogether uncommon. Somanatha actually favors the eight karaka scheme for the charakarakas

saying that it is quite useful. The 'Jataka Rajeeya' also indicates its preference for eight

charakaraka s.

Some authors argue that the signification of father is an important one and hence their preference

for the eight charakarakas . But even in the seven charakaraka scheme, a variant reading solves

this by stating that the karaka for mother is followed by the karaka for father while matrukarakaand putrakaraka are one and the same. A few modern astrologers say that under the sevenfold

scheme the father is indicated by the bhratri karaka . Dr. K. S. Charak has published an article

with some case studies on the same. Even Sri K. N. Rao mentions this in his book 'Predicting

though Jaimini's Chara Dasha'.

In a nutshell I will state my position. Since the karaka concept is a basic one in all systems (both

fixed and variable), the argument in favor of the seven karaka school is quite logical to me. In

fact it is logical to assume that the seven karaka scheme is the earlier one. Moreover the system

is kept simple and consistent by adhering to the seven karaka method and works very well in practice. Adherents of the karaka scheme should demonstrate how the additional karaka makes

difference. The conclusion should be based on actual cases where the additional karaka makes a perceivable difference in the chart. Here I should clarify that I am only stating my preference for

the seven karaka scheme, but not denying the eight karaka scheme as untraditional or absolutely

illogical.

The Atmakaraka and the sign occupied by him in the navamsa play an important role in Jaiminisystem. The Atmakaraka gives benefic or malefic results depending on his disposition and

dignities or his association / aspects with benefics and malefics. Aspects are as per Jaiminisystem (i.e. rasi drishti)

The Atmakaraka indicates the soul and heart of the native. When he is beneficially disposed, he

liberates (or gives benefic results) the native and if he has malefic disposition or association, he



subjects the native to bondage (or gives malefic results). We may be able to ascertain the

individual's constitution, nature, outlook, general health and fortune from the Atmakaraka.

As Parasara says in the 'kaarakaadhyaaya' in BPHS , the Atmakaraka is the most important planet and has a prime say on the individual. Just as the king is the most famous among the men

of his country and is the head of all affairs and is entitled to arrest and release all men, the Atmakaraka too is vested with the power to give auspicious or inauspicious results.

Just as the minister cannot go against the king, the other Karaka s, namely the Putrakaraka, Amatyakaraka etc. cannot prevail over the Atmakaraka . If the Atmakaraka is adverse, other

Karakas too cannot give their benefic effects. Similarly, if Atmakaraka is favourable, other

Karakas cannot predominate with their malefic influences. This unique power of the Atmakarakain Jaimini methodology is somewhat akin to the role of the Moon in conventional Parasari

system. If the Moon is afflicted, especially if he is Ksheenachandra (if he is within 24 degrees of

the Sun in an applying aspect), even other planets cannot bestow the auspicious results which areotherwise indicated in the chart. But if the Moon is strong (full) and unafflicted the auspicious

results indicated by other planets too manifest fully. That is why the Atmakaraka gets the highest

strength in 'Amsabala'.

SWAKARAKA

Swakaraka is the lord of the Ascendant.

Though simply put the swakaraka is none other than the lord of the Ascendant, a question arises

as to which ascendant should be considered since Jaimini methodology employs many

ascendants. Somanatha defines 'swakaraka' as the 'Vilagnaadhipati', meaning the lord of Vilagna. But he does not clarify the issue further. We have to look elsewhere for further

guidance. Somanatha's father Krishna Misra has dealt with this extensively in his ' Jyotisha

Phala Ratnamala'.

The following ascendants are all considered for Vilagna.

• Tripravana Lagna

• Yogada Lagna

• Indu Lagna

• Sree Lagna



• Rahusthita Rasi: the sign in which Rahu is placed

• Lagnadhipasthita Rasi: the sign in which the Ascendant (rising sign) lord is placed

• Hora Lagna

• Chandrasthita Rasi: Moon sign

• Ghati Lagna

I have defined three of the above here. The remaining have been explained in another article.

Krishna Misra suggests that the lord of the strongest from the above should be treated as the'Swakaraka'.

Among the above mentioned nine lagnas the first four should be employed in judging Raja(status or power conferring) yogas and Dhana (wealth conferring) yogas. The lords of the last

five lagnas namely Rahu sign, Asc lord sign, Moon sign, Hora and Ghati lagnas contend for the'Swakaraka'

It is not uncommon among expert jyotishis to analyze the chart from three or four ascendants. If one arrives at the same results by reckoning from most of the lagans, the prediction will not fail.

The above mentioned five lagnas are all important in a regular full delineation of the chart.

Likewise all yogas (both status and wealth conferring) should be reckoned from the first four lagnas in order to ascertain how fixed the karma is. If the yogas are present in spite of reckoning

from more than 2 or even three of the first four lagnas, the astrologer concludes that one is

looking at a karmic pattern that indicates fixed karma (dhridha karma). The prediction given insuch cases will not fail.

Analysing the bhavakarakas

Finally I should mention another concept that is on similar lines as the above one. In analyzing

'bhavakarakas' too, one comes across a similar concept. Bhavas (houses) are reckoned in morethan one way. Bhavas are reckoned in at least four ways.

Bhavas may be judged from:

• Lagna

• Karaka



• Drekkana and

• Arudha (also referred to as Arudhamsa )

The first way of reckoning is obvious and is the most popular method and involves the Rising

sign. The second one too is not uncommon. For instance if you are analyzing marriage in a chart, judge the 7 th from Venus (as Venus is the karaka for marriage). Likewise judge third from Mars

for co-borns, fourth from the Moon for mother, fifth from Jupiter for children, sixth from

Mercury for maternal uncle, eighth from Saturn for longevity/death ninth from the Sun for father,and so on.

Alternately the entire chart may be judged from the karaka, but it should be kept in mind that the

results pertain only to that particular theme of life. In other words if you judge the entire chart

taking the sign in which Venus is placed as the ascendant, you should keep in mind that theindication are applicable only for Spouse/marriage/relationships and Vehicles (all natural

karakatwas of Venus). This exercise may be done even with house lords.

Arudha or Amsaka

The fourth way of reckoning is from the respective Arudha lagna . Arudha means mounted or ascended. How to arrive at the arudha of any house? Count the number of signs that the lord has

progressed from his house. Count as many signs from the lord. The resulting sign is the Arudha

lagna. Thus arudhas can be calculated for all twelve houses though some commentators

recommend for only 8 important houses. Both Jaimini as well as Parasara deal with this thoughJaimini deals with it more extensively. This concept is not necessarily confined to Jaimini system

alone, and is used in standard Parasari approach too.

The Ascendant in this system is known as "The Lagna Arudha Pada". Apart from Lagna Arudhaas already stated Arudha padas for all the remaining houses can also be arrived at. Next to the

Lagna Arudha is the Upapada Lagna which is equally important. The 'upapada' is nothing but the

arudha of the 12 th and is also referred to as 'uparudha' or 'gaunapada'.

Somanatha clearly states that he Arudha lagna or Pada lagna is subordinate to the actual Rasi or Rasi lagna. This should be kept in mind by the overzealous student.

Apart from Lagnaarudha, arudha padas for the remaining houses also can be calculated.

Arudha Charts Enunciated from Symbol used

• Lagna Arudha or Lagna Pada 1 st house A1

• Dhana Arudha(Pada) 2 nd house A2



• Vikrama / Bhatru Pada 3 rd house A3

• Matru / Sukha Pada 4 th house A4

• Mantra / Putra Pada 5 th house A5

• Roga /Satru Pada 6 th house A6

• Dara / Kalatra Pada 7 th house A7

• Mrutyu / Marana Pada 8 th house A8

• Pitru /Bhagya Pada 9 th house A9

• Karma /Rajya Pada 10 th house A10

• Labha Pada 11 th house A11

• Vyaya /Upa Pada 12 th house Up

Drekkana:

Now I will explain the way to reckon bhavas from the Drekkana (decanate) chart. Thedrekkana in which lagna lord is posited should be treated as the lagna in the drekkana chart.

Likewise the drekkana in which the second lord is posited should be treated as the second bhava,

the drekkana in which the third lord is posited should be treated as the third bhava and so on.This is the method as given in Kalpalata . It should be pointed out that Somanatha has a unique

way of calculating the Drekkana. Various methods of calculating the Hora and Drekkana charts

exist and one should ensure that the appropriate Drekkana or Hora is being used in the relevantcontext.

Conclusion:

If one arrives at the same results by reckoning the bhava under scrutiny from more than two or

three of the above four, the prediction will not fail. The astrologer should predict confidentlywhenever the results from variant methods of reckoning concur well. To a beginner all this might

sound complex. But to the trained mind, it makes sense. Moreover with practice comes the

ability to discriminate. Three or four lagnas or three or four dasas are often used compositely for

greater clarity. One may use alternate methods to confound oneself or to attain further clarity. Itall depends on the level of understanding of the practitioner. To one person the answer appears

as clear as day; to another, shadowy as twilight; to a third, dark as night.



There are two paths to gain deeper understanding. The first path is to find an experienced teacher

from whose knowledge, wisdom and experience one may gain. The other is by regular practiceand hard work. As you study more and observe the principles at work in actual life (charts),

you will gain your own insights. Both the paths are valid as long as one is serious andintellectually honest. Intellectual honesty and critical study combined with some sadhana are

most important if one adopts the second path due to the unavailability of a good teacher. The first path is superior in a way at least initially. The second is as good and is definitely safer than

resorting to one of the many self proclaimed false ' gurus '.

But for either of these to happen your chart should have the trikonas (trines) and/or their lords ingood place in the rasi and/or navamsa (can you guess why?). The longer one practices, the

deeper becomes one's understanding of the symbolism of the particular method employed. No

practitioner or user can see in a spiritual tool, anything beyond his own level of thinking at that stage. Only the user can decide upon the importance and meaning of a particular method for him

or her.



The role of the Dasamsa in the Rise and Fall in one’s Career and Status


Symbolism of the Dasamsa or Tenth harmonic (divisional chart)

Every student of Jyotish knows well that apart from the natal chart or rasi chakra, there are

other divisional charts or vargas used for better clarity as well as for a more in-depth analysis.While some of the vargas like Drekkana (D-3), Navamsa (D-9), Dwadasamsa (D-12) and

Shastiamsa (D-60) are to be used for both the overall results as well as specific results, there

are other charts that are used for specific purposes. Dasamsa is one among such important

vargas. It is well known that Dasamsa or D-10 is used to shed more light on profession or career. But is that all? What is the actual scope of this division? Let us see what Parasara

(BPHS) says about the Dasamsa. According to Parasara (BPHS 7), the D-10 or Dasamsa is

used for judging ‘Mahatphalam’.

The word ‘mahatphalam’, can loosely be translated as ‘Great results’ or ‘Great fruits’. Nowthat does not directly or necessarily mean just career or profession. The dasamsa is used (along

with the rasi or natal chart) to predict about matters related to career, status, achievements,

one’s role in the society, etc. This is also what the 10th house or mid-heaven signifies. Sincethe dasamsa shares the same symbolism as the 10th house largely, let’s briefly look into what

the 10th house signifies.

The symbolism of the Tenth House/ Meridian axis and the Dasamsa

One could write many pages listing the various direct and derived significations of any house, planet or sign. But it helps the beginner to first identify the key word or key symbolism of a

house, from which many other significations arise or are derived. The most important of thehouses are the angles, which are the corner stones, rather the pillars of the chart. They supportthe chart and are hence refered to as Vishnu sthanas (Vishnu sustains or maintains the

universe). The 10th house (which roughly corresponds with the mid-heaven) is the point of

maximum externalization of the self. It represents one’s social role and position, and life

direction too. Traditionally these are linked to one’s career as well. Quite often it is true; trueto the extent that one defines oneself by what one does. A very important key word for the

tenth house is ‘sva-dharma’.

While the 9th house signifies dharma, the tenth signifies svadharma. While dharma is

universal to a certain extent, svadharma is very much individual and varies from individual to

individual. Now what is svadharma? Simply put svadharma is “what an individual needs towith his/her life in order to evolve”. But spiritual evolution, rather the ascent back to the

original state, the cosmic roots, is also linked to liquidation of karma. Thus the tenth houseaffords us a chance to liquidate karma through one’s career or whatever one most naturally is

suited to do. The 4/10th is very enigmatic and probably one of the least understood in a way.

A word about the Meridian axis or the 4/10 axis.

The fourth house is a house of inward and personal life as opposed to outward and socialconcerns (seen in the opposite tenth house). Matters that support one’s existence both on



Ruling Planets, a near-mathematical model of the phenomenon of Synchronicity

in Astrology


Ruling Planets is a very important concept, in fact one of the corner stones of KP that attracted

me to test KP more. This concept is almost like a mathematical application of the phenomenonof Synchronicity. In my studies into the phenomenon of Synchronicity, this is the peak of a

practical near-mathematical model of Synchronicity.

Simply put ruling planets are the planets which rule over the particular moment of judgement (in

the case of horary/Prasna), birth (in the case of natal chart), or whatever the issue maybe. Theyare the strongest determinants of the moment. According to Krishnamurti they are:

Lagna star lord

Lagna lord

Moon star lordMoon sign lord and

Weekday lord

Later his students also added the Lagna sublord and Moon sublord. In practice the ascendant

sublord works very well. I use the Moon sublord as a contender only if it is already among thefirst six ruling planets, only to eliminate the weaker ones, if too many planets appear in the list of

ruling planets. If Rahu or Ketu occupy a sign whose lord (ruler) owns another sign, and if that

planet happens to be a ruling planet, the node should also be taken as a ruling planet.

These planets determine the outcome of anything. Let us look at the rationale of Ruling planets.

Isn’t it a common experience even for a beginner that quite often when he sits to study a chart

the prasna lagna is the same as the birth lagna of the client? Isn’t it even more common that the

Prasna chart itself reflects accurately the current picture as well as the natal chart? This hasindeed been noticed even by Western (tropical) astrologers who have come up with what they

call the ‘Consultation chart’. The exact moment when an astrologer or even the client genuinely

has the urge to look into a question is very important in Prasna. Why? Buddhi Karmaanusaarini.The mind follows the Karmas (see my article on Synchronicity for a fuller understanding).

Most astrologers will agree that in principle it is possible to predict based on the Consultationchart. But the dispute would arise about why only the above said planets are selected. The idea of

selecting certain planets as the determinants based on some criteria is not really that new either.In my own studies I have come across this a couple of times. The best instance is that of sage

Satyacharya’s ‘Jataka Satyachaareeyam’ also known as “Satya Jataka”. In Adhyaya 1, slokas 7

to 14, the sage gives the four determinants of any chart based on whose strength and dispositionhe judges the chart straightaway. A simplified version of the same is given here. I am not going

into the details of the usage here. It should be pointed out that this wonderful book is the



forerunner of the great Nadi classic Dhruva nadi. In fact the principles enunciated here along

with the Nadiamshas forms the subject matter of a class of Nadi literature in the form of Dhruva

and Satya Samhita Nadis. The determinants of any moment according to the sage are:

• Birth lagna (ascendant) lord

•

Moon or lagna nakshatra lord (whichever is stronger)• Moon sign lord

• Navamsa (D-9 or hindu ninth harmonic) lagna lord• Lord of the rashi (in the rashi chart) occupied by the Navamsa lagna lord

It will be seen that Krishnamurthi’s Ruling planets are quite similar. Instead of taking the

nakshatra lord of either the lagna or moon based on whichever is stronger, he takes BOTH. Healso takes both the Lagna lord and Moonsign lord. He has no place for the Navamsa lord, but

introduces the Weekday lord. Let me hasten to add that the above comparision is MINE.

Krishnamurthi himself doesn’t tell where he got the idea of Ruling planets from. But other

astrologers who interacted with him, suggest that he got the idea from his researches on prenatal

epoch, that certain ruling planets of the prenatal epoch, become ruling planets at the birth time,and also dominate the individual’s life. More on this in another article some other time. I have

over the years slightly modified the version for myself. But I will first represent the RP faithfullyas they are used by KP.

After drawing a list of the ruling planets we can eliminate some as follows.

1. Planets deposited in the nakshatra of a retrograde planet have to be rejected. But planets which

are retrograde pose no problem, ONLY those IN THE CONSTELLATION of a retrograde planetwill be rejected. A word of caution. This rule has to be used very sparingly. It is not applicable in

birth time rectification.

1. If any RP is in the sub of planet detrimental to a house by being a significator of the 8th or 12th house to the relevant house whose matter we are judging, even that planet will beeliminated. Of course this is with reference to the horary chart according to KP only.

Beginners to KP don’t have to worry about the last rule since I will give a simple example

without a Prashna chart. Moreover this rule has is relevant only with an actual prashna chart.

Planets in conjunction or aspect to the ruling planets can also jump into the list. This is trueespecially if the planet is sitting in the ruling lagna itself. Such a planet if strong, is a very good

contender. But even this is in keeping with the known concepts of conventional vedic astrology.

Judging this part of when such an extra planet should be included or not is the only difficult area.

Sometimes (not very common though) a planet in the constellation of a retrograde planet can stillwork. Don’t worry about all that. Even without such modifications (they are only 3 to 4) you will

still get it right enough number of times and very accurately sometimes even in the beginning.

This will give you faith to work on this concept more. With practice one can come correct 80-90%of the time. There are other guidelines which help an astrologer in judging the strength of

the ruling planets. Such guidelines can be evolved after practicing it more. By then one starts

feeling their pulse.



Three points are to be remembered.

1. The fructification of the event will occur only when the transiting planet transits a point in the

zodiac ruled by these planets. If the result is expected on the same day, the lagna will transit this point. If it is in days, move the Moon to this point, if it is expected to happen in months, move

Sun, and finally if it is expected in years, Jupiter will transit a point in the zodiac whose signlord, nakshatra lord and sublord are ruled by the ruling planets.

2. Even if you have three strongest ruling planets, you have 3 points in the zodiac ruled by thethree planets. If the ascendant at judgement is a movable sign, the earliest one may be preferred.

If it is fixed, the last point.

3. In judging the strength of the ruling planets the following will be helpful most of the time.They are stronger in the descending order.

Asc nak lord> Asc sign lord >Moon nak lord> Moon sign lord>Weekday lord

The RP can be used in many ways. I will mention a few here.

1. Birth rectification: The ruling planets of the moment you sit to judge the chart (in case of any

doubt about the accuracy of birth time) will be same as the birth time ruling planets. In case of doubt about the degree of lagna, it will be the degree ruled by RP. The birth lagna lord, lagna

nakshatra lord and sublord will be indicated by the RP. Often the dasha or antardasha lord will

also come up. This can be used with traditional astrology too.

2. In conjunction with the Prashna chart, when we have too many significators for an event, the

significators which are also the ruling planets are to be clinched. Remember that prashna methodwill have to be that of KP.

3. Fast predictions can be given just based on the Ruling planets directly. I will illustrate one

such case here. Can be used with traditional astrology too. No need of KP as long as you havethe table of 249 subs. Most programs give the nakshatra and sublords of every planet including

the lagna in the details.

Let me now give an actual example now. I used to teach Vedic astrology classes in the

University of Sydney during the weekends. These classes were arranged by a student who wasworking in the Aeronautical Engineering dept in the same University. After some months of

regular traditional Vedic astrology classes, I took the lesson on the Ruling planets since they can be used even without much knowledge of KP. I did some examples from my case files, butdecided to do more LIVE examples as and when the opportunity arose. The next week on

Nov7th 2000, Alan, a student of the same classes, called up. While I was on the phone with him,

my sister from USA called me on the mobile. I told Alan to call back after 10 minutes. But theconversation with my sister lasted for more than one hour since we ended up discussing a

medical case, about a patient known to both of us. Later I realized that Alan would have

probably tried during that one hour a couple of times. So I called him on his phone. But the



answering machine was on. I thought that he would be with a client of his or something. So I left

a message on his machine. Someone suggested that I should do the Ruling planet and predict

when Alan would call back. I noted the time. It was 10:57 am. The place Wollongong, NewSouth Wales. Daylight saving one hour. The Lagna was 5 degrees 34 minutes Capricorn (I used

KP ayanamsa). Moon was in Cancer 15 degrees 1 minute and the weekday Tuesday. So the

Ruling planets are:

Saturn (lagna lord)Sun (lagna nakshatra lord)

Mercury (Lagna sublord)

Saturn (Moon sign lord)Jupiter (moon nakshatra lord)

Mars (Weekday lord)

Are any of the planets in the nakshatra of a retrograde planet? Sun in Jupiter’s nakshatra as well

as Moon in Saturn’s nakshatra are to be eliminated. Saturn, Mars and Mercury are left. Saturn is

a very strong significator as it appears twice. Rahu can be added to the list since it is in the signof Mercury(Gemini). So the final list has Saturn, Mars, Mercury and Rahu. Let us see how many

points are ruled by these planets. First consider the Signlord and Nakshatra lord.

• Capricorn 23deg 20min to 30 deg is ruled by Saturn (sign lord) and Mars (nakshatralord).

• Similiarly Aquarius 0deg to 6deg 40 min as well as 6deg 40 min to 20deg also. Then

Aries is ruled by Mars. But Saturn or Mercury or Rahu don’t have any nakshatras in thissign. Gemini ruled by Mercury can be considered.

• Gemini 0deg to 6deg 40min ruled by Merc and Mars

• Gemini 6deg 40 min to 20 deg ruled by Merc and Rahu.

•

Similiarly you get points in Virgo and Scorpio.

We have an option between Capricorn, Aquarius, Gemini, Virgo or Scorpio. Since our

Ascendant was Capricorn a movable sign, we should prefer the earlier signs. The earliest point

will be that ruled by Saturn(sign lord) Mars (nak lord). It will happen either in Capricorn or Aquarius. In Capricorn ruling planet subs can be either those of Rahu or Mars. In Aquarius it can

be only Mercury since no other ruling planet has a sub in Aq in Mars nakshatra. We have already

used Mars. Moreover it is not a very strong contender. Mercury the Asc sublord is the strongestof all the three. So we will clinch Saturn sign Mars Nakshatra Mercury Sub. It is 0deg to 1deg 53

min 20 sec of Aquarius.

When can I expect Alan to call back? After a year? Or a month? No. Commonsense tells me that

he will call me back he will call back within 24hours on the same day. So we have to see thetransit of the lagna in this point of the zodiac. The lagna will be in this point from 12hrs 57 min

to 12 hrs 59 min for Wollongong the place of judgement where I will receive his call. So I noted

it on a paper and continued my discussion with the other person. It was 12.57. The other personwas getting excited. Would Alan call back according to the predicted time? Right at 12.59 the

phone rang. I picked it up. Sure enough it was Alan. I asked him the time on his watch. It was

either 12.58 or 12.59. I explained the example to him in 5 minutes.



Next week I repeated it as an example in the class. Another student wanted to know the birth

time of a lady whose chart she was doing. The person gave a range of 2 hours as she didn’t know

exactly. But she promised to verify from her mother and the birth certificate. Two differentascendants would rise in this range of 2 hours. So in the class the student asked me what degree

would be rising. After checking the ruling planets I gave Libra sign, particular nakshatra and sub.

Later when the lady got the information from her birth certificate it turned out to be just5minutes different from what I arrived at. Needless to say we agreed that what we calculated was

correct. Often birth certificates could be wrong by that much.

Another instance. A group of students and faculty in a college in Vishakhapatnam were trying to

learn some concepts in astrology. During the break time, they were trying the readings given byan Indian commercial software program, how reasonably accurate the program was. They put up

a chart and started reading the results for the lagna. According to it, the person would be tall

since it was a Gemini ascendant. But the man was actually short. Since the ascendant was in thelast 5 degrees someone suggested that the birth time could be wrong. I walked in just then. They

approached me for a clarification. It was 15:45, August 29th 2001, at Vishakhapatnam. I drew a

list of ruling planets immediately.

Ascendant: Capricorn 01 deg 47 min

Saturn (sign lord), Sun (asc nak lord) Jupiter (asc sublord)

Moon sign: Sagittarius 23 deg 24 minJupiter (sign lord), Venus (moon nak lord), Saturn (moon sublord)

Mercury (Weekday lord for Wednesday)

Venus was in the 7th aspecting the Ascendant (Parasari aspects vedic style)So the Ruling planets were:

Jupiter (Asc sublord & Moon signlord) > Venus (aspecting lagna & also Moon nakshatra lord) >

Saturn (Asc signlord & Moon sub) > Sun > Mercury

With this information let us look at the question. If there was any mistake in the ascendant, sinceit was in the last 5 degrees, the other option would be only Cancer. But Moon doesn’t figure in

our RP list. Mercury the day lord can be the ascendant lord. Having ruled out Moon, could

Venus be the ascendant lord since Taurus is close to Gemini? Not really, because that requires ashift in birth time by almost more than 1.5 hours. A variation of a few minutes, say 10 at the

most is acceptable in such cases, since according to him, his parents couldn’t be off the mark so

badly especially being believers in astrology. Now can we go closer to the degree of theascendant? Since Jupiter was our first choice, it could be Punarvasu nakshatra (ruled by Jupiter)

in Gemini. Within this it could be Venus sub (first preference) or Saturn sub (second). I decided

to go for Venus sub. It is Gemini 26 deg 33 min 20 sec to 28 deg 46 min 40 sec. I then asked

them what degree they got using the birth time as it is. It was Gemini 27 deg 28 minutes. Ithappens to be the same sub as what I had arrived at independently. Let me point out that the

physical description of a person is not based just on the lagna. Other influences on the ascendant

and its lord also have to be seen. As for KP, the starlord of the ascendant sublord holds the key tothe characteristics of a person. Needless to say the physical description based on the lagna alone

is bound to fail very often. In case of doubt between two subs, one should actually verify the

results of both sublords and then choose. While the ruling planets are a great help in rectification,the rectified time should again be verified by trying to predict a few things from the chart using



either the sublords of various cusps or the divisional charts. I prefer to use the sublords first, and

then look into the disional charts as a further verification.

I will give one more example. A few months back, I was talking to Mr. Keven Barett, thefounder of the OZCVA. Also present were Mr.Ray Webb, editor of a tropical astrology

magazine, and two other friends. After sometime, Lynda Hill, the author of a book on thedegrees of the zodiac and sabian symbols, joined us. Ray Webb remarked that she had changed

the energy and atmosphere with her arrival. She did seem to have. This was the first time I mether. I was wondering what her ascendant was. I mentally tried to calculate the ascendant for a

horary chart for that moment. It could probably be Sagittarius. Since I was not sure, and also

because I had to leave immediately. After some days while I was discussing something with AdaCumming, a businesswoman and wonderful patron of astrology, at her home cum office, Lynda

Hill dropped in. After a few minutes of interaction, again there arose a desire in my mind to

know her ascendant. Immediately I calculated the RPs since I had a laptop with me this time. Itwas 15:59 hrs, July 5th 2001, at Sydney.

Ascendant: 07 deg 11 min SagittariusJupiter (sign lord) Ketu (asc nak lord) and Rahu (asc sublord)

Moon sign: 15 deg 09 min SagittariusJupiter- Venus- Venus

Weekday lord: Jupiter.

Moreover Jupiter was one of the planets aspecting lagna (Jupiter, Rahu, Sun were aspecting theascendant from the 7th while Ketu and Moon were in the ascendant).

With Jupiter appearing 4 times and both the ruling ascendant and moon sign being Sagittarius, it

was almost impossible that her natal ascendant could be anything other than Sagittarius. But just

to rule out the possibility, let us consider Pisces too which is ruled by Jupiter. Next to Jupiter,

Venus, Rahu and Ketu , and Sun are other ruling planets in the list. But none of them have anakshatra in Pisces. So it was certain that her natal ascendant was Sagittarius. I worked it out in a

few minutes and kept it aside. I then asked her for her birth details. Then I showed her what I hadcalculated. Needless to say she had Sagittarius rising in her natal chart.

Sometimes it is a good idea to see the navamsa lagna. Quite often, either the moon in the Prasna

rasi chart, or the ascendant in the Prasna D-9, directly reflect the birth lagna in question.

Let me bring another experience that is not very uncommon. Sometimes you don’t find the actual

lagna sign lord in the ruling planets. But this is only in cases where the lagna sign is not in doubt.But in all cases where the lagna sign itself is doubtful, the sign lord finds a place in the ruling

planets. The ruling planets are like angels for an astrologer. They help in clearing the actual

doubt. They also help in predicting very accurately quite often. They almost always help torefine a prediction arrived at through other methods. There is a saying that the planets whisper

into the ears of a good astrologer. If that could be true, ruling planets come close to that.

The use of ruling planets is not restricted to the few types of cases mentioned here by me. As the

sage Satyacharya opined, the determinants of a chart (ruling planets in this methodology) are



most important to judge a chart. Snapshot predictions can be given based on them. Another

common use for ruling planets is in matching charts.

In KP, for any event three houses are to be judged. One is the primary house while the other twoare secondary but quite important. For marriage, we should look to houses 2,7,11. The 7th

(kalathra sthana) is the primary one which signifies *partnership and *legal bondage. The 2ndstands for increase in family (kutumba sthana refers to family in general without reference to any

particular relation while other houses refer specifically to a particular relation) which marriage brings by the addition of the new member. The 11th is for pleasure and permanent or lasting

friendship. Venus the natural significator of marriage is also reckoned as important especially if

it is related to *any of the above three houses. Additionally planets conjoined with or aspectingthe above significators or houses.

What about divorce or separation? Since 12th house negates or represents loss or dissolution,

houses that are12th to 2,7,11 are to be judged. So 1st (12th to 2nd), 6th (12th to 7th), and 10th

(12th to 11th) are judged for divorce. While the 6th can bring about separation (temporary or

permanent), the 1st and 10th speak of a more permanent separation, especially the 10th since itrepresents loss/end of a permanent or lasting friendship. The 10th house, which represents career,

is a very enigmatic house. On one hand it can give rise/growth in career (it is one of theupachaya houses). Simultaneously as a maraka for both the mother and father, it could be bad for

the parents. It can also spell serious trouble for the married life in the form of separation or

divorce. And yet as the karmasthana, it can represent the ultimate blossoming of karma. Career affords one a chance to liquidate karma by living out one’s personal dharma (svadharma). That is

why the highest manifestation of Ketu in the 10th is self-realisation (remember Ketu in 10th in

ideal conditions can give self-realisation as in the case of Sri Ramakrishna).

Find out the ruling planets of the husband. If in the wife’s chart, they are the significators of

2,7,11 without at the same time being the significators of 1,6,10, then the marriage will be stable(also vice versa). If the ruling planets of one person are the significators of 1,6,10 as well as

2,7,11, the marriage is unstable, and the married life replete with many unhappy moments,separations, quarrels etc and possibly even divorce, depending upon other factors. If the ruling

planets of one person are very strong significators of 1,6,10 only and do not signify anything

positive, the match is to be definitely avoided or will fall through naturally. Of course one can

study the navamsas of both against each other, apart from the rashis or the Upapadas. But here Iam using only the ruling planets. When you use this method the significators are judged KP style

using Placidus houses and nakshatras. Let me also add that the Navamsa lagna lords could also

be included in the ruling planet list following sage Satyacharya’s method of finding out the four determinants because this context specifically relates to marriage, for which Navamsa is a key

divisional chart.

Look at the following charts sent by someone. A lady born on Feb 6th 1972 at 04:45 hrs, 75E47,

31N01, IST, was married to a gentleman born on Nov 13th 1972 at 14:00 hrs (questionabletime), 76E25, 30N20. Time zone is 05:30 hrs.

The ruling planets of the husband are (I am not taking the lagna sublord since we are not sure of

the birth time):Rahu (lagna nak lord)



Saturn (lagna lord as well as moon rashi lord)

Moon (moon nakshatra lord as well as weekday lord).

In the wife’s chart, Rahu is a strong significator of both 1 and 10, while Moon is also a moderatesignificator of the 10th. Saturn seems to be OK. But with a majority of the ruling planets being

significators of houses representing seperation and divorce, the marriage cannot be stable. Theygot married on Feb 7th 1998 and got divorced April 9th 2001.

Now a word on compatibility. Both Seshadri Iyer and Krishnamurthi were of the belief that more

than a case of Porutham, it is essentially Praptham that determined marriages. There may be a

million people compatible to you on the earth. But you may not even meet them in your life. Butthe few who share a strong rnanubandhana (the binding of karmic debt) with you, will come into

your life irrespective of compatibility. The karma shared by a couple may be sweet or bitter. Yet

they have to live their karma. Then why do we do compatibility or matching of charts? Onereason could be to assess the strengths and weaknesses, so that one knows the general direction,

and also to be better prepared to tackle the situation. Again it is more about how one reacts, the

mental poise rather than any radical changes by self- efforts. The quality of married life is largelydependant on the natal chart itself. Within the boundaries determined by our Prarabdha, we can

stretch the rope of karma that binds us, a little bit. Remember the cow? We are neither totally

bound by destiny nor are we totally free. We have limited freedom like a cow that has been tied

to a post in a field with a rope. It can move freely, but only within the limits of the field. Wehave limited freedom depending upon how much we can stretch our Karma.

In passing it should be mentioned at the cost of repetition that the query has to be genuine. It isequally important to be very clear about the question. These rules are part of any prashna. Some

clients change the question within that 5 minutes. After asking, “ Will I pass the examination?”

while the astrologer is analysing they change it to “ I am worried that I may fail. Do you think I

will fail?” It goes without saying that with the same chart, the answer to both the questions can be different. Clear questions get clear answers. An astrologer has to very clearly note at the

outset the EXACT way in which the question was asked. KP READER 6 is quite good to learn

KP style of conducting a prashna. But no book is enough because unless you know where to look for for a particular prashna, which houses signify the matter, even if you are experienced you

will still go wrong. No book gives all kinds of prashnas. Don’t offer predictions for Prashnas

based on loose knowledge of where to look for. In KP everything is precise, almost like aformula. Either you are accurate when you get it right or you get it wrong because you didn’t get

your formula right. No beating round the bush. A few reminders.

1. In KP house cusps are calculated using Placidus method.

2. Subs play the key role3. Ascendant is fixed by a Number that the client gives.

4. Ruling planet ascendant is DIFFERENT from the Arudha lagna (the ascendant ascertained

with the number)5. Buddhi Karmaanusaarini. The client WILL give a number that fits well with his karmic

patterns. NEVER doubt this. The mind follows the karmas. All minds are connected. Whoever

gives the number is at some level connected to the Universal Intelligence. There is no element of chance in this.



6. A particular Prashna (query) is done only once unless you are doing another Prashna to Zoom

in.

Finally let me caution the reader about a few important considerations.

1. Planets in the sub of retrogrades need not be rejected for any Prasna including rectification.

2. Planets in the nakshatra of a retrograde are eliminated from the list of RP only for regular

prasnas, but not in rectification cases. As such retrogression, is a misleading concept in KP as it

was originally used in RPs. It may be rejected prima facie. Experience on hundreds of Prasna

charts has convinced me of this. Moreover, retrogression as used in KP is a partial, very minimalapplication of the theory of planetary speeds in Jyotish. Both Brighu and Parasara mention 6-8

types of planetary motion. I will deal with this in another article. It is another wonderful topic for

an astrologer, though grossly neglected. Many astrologers are not even aware of how to usethem.

3. One need not worry about eliminating the unwanted RPs for timing of the event or finding thearc in the zodiac(sub), since often some of them get eliminated automatically simply because

they cannot figure in the analysis. A multiple or composite approach can also be helpful in thisregard.

4. KP as taught by Krishnamurti is not infallible. For that matter KP, Iyer’s NTP etc, none of

them are infallible including the classical works. One has to be open minded and work hard.

Krishnamurti himself wanted his students to be open and research minded so that they could takeKP forward. I respect and love all the great minds that have researched and advanced jyotish, but

no one has monopoly over the truth. Each method has its own advantage. Undoubtedly Ruling

planets, is a step forward in Jyotish, but not the ultimate. It is for us to work more and make it

better.

Many a time I have rectified charts with the help of ruling planets. Many times I had anticipated

the Birth lagna and nakshatra even before calculating the birth chart. When it was calculated the

client or student would be surprised that it was exactly the same. Let me add that I am not boasting of my abilities here. I am just writing about how reliable the ruling planets are. I am

nobody. Occasionally every astrologer has to go wrong. Nobody is infallible. But the astrologer

has to answer himself before giving a prediction. Has he been intellectually honest? Has he learntthe best techniques with no prejudices? Has he been open minded enough? Has he done his job

sincerely? If he has, he should give the prediction boldly without any attachment to the result. It

generally will come true. Ruling planets is one of those very few techniques, which give more

confidence to the astrologer by increasing the precision and accuracy. For those who are new tothis technique, one last word. The judgement of finding the correct 3 significators will come

from applying the principles and analyzing the results. After 3 months of regular and sincere

study, anyone can come 80 of the time accurate. In fact to the precise moment at times.Sometimes we may be wrong in our judgement of the sublord. We are still around the time. We

learn from experience. Still even the best astrologer can be wrong sometimes. What’s there to

complain about this? Are we playing God?



We are just insignificant tiny beings trying to fathom the unfathomable. The enigma of Karma

will not reveal itself to any of us in its entirety, especially to us who are still bound by ignorance.

If we know what Karma is, we are no more part of this rat race, this cycle of births and deaths. Infact the knower does not exist anymore. All distinction between the knower and known ceases.

Sarvam khalvidam Brahma.

Remember that like in Prashna (horary) the urge has to be genuine, not to just test the theory. It

will work in all genuine cases when you are doing a chart seriously. Please try this methodsincerely without any bias for a few weeks at least before forming any opinions. This is a very

brief introduction to the RP. It is just the tip of the iceberg. I am sharing my experience here. I

have tried many methods in the past 13 years. This is one among what works. I have also givenSatyacharya’s theory for comparison if any die-hard traditionalist wants to use a similar idea.

Even if one doesn’t use KP subs, still the ruling planets can be used with considerable accuracy,

at least in rectification methods.

Many traditional astrologers ignore or decry KP because they feel that it has broken the bindings

of tradition. My sincere request to such astrologers is to try KP with an open mind. Then theycan form their opinions. But if one is already biased and then reads a book, nothing will appeal to

such a person. Anything that binds us is against Truth. Truth has to be liberating, not binding.

Tradition has its role to play. But if it becomes an obstacle to truth, it is no more divine. Wasn’t

Sri Ramakrishna advised to cut the vision of Kali with the sword of discrimination by Tota Puri?We should have a healthy respect for the sages and their teachings. A lot of their teachings are

lost now. But if we hope to reclaim even a part of it, we should be open to the truth in any form.

Trying more methods in the light of what the sages taught is what we should do. May the truthset us free.

The Enigma of the House Systems


"Which house system should an astrologer follow"? This is a question that most beginners ask.

After sometime a majority do not ask anymore, not because they have solved the puzzle, but

because they give up in desperation or let their favourite teacher or author decide for them! Yearslater, as they progress more and have a better comprehension of the fundamentals, they come

back one whole circle and again ask the same question. Vedic astrologers face this problem to a

lesser extent because the ancient texts use whole house system. But some traditional Vedicastrologers use the Sri Pati system which closely resembles Porphyry, while KP astrologers use

Placidus. So sooner or later most research minded astrologers who are not content with blindly

following what has been taught or told, start pondering over the question again. "Which housesystem should an astrologer use"?

There are at least over thirty ways of dividing the diurnal cycle into 12 parts (this is what the

houses are about). The dispute is over what Geometry to use in dividing up the mundane sphere,

over where the houses begin, and over whether they have any sharply defined boundaries at all.In other words the cusps are what we don't seem to agree upon. What to divide and how? This is

where we seem to disagree. In order to assess the merits or demerits of a particular system, it



becomes imperative that we first know the basis of at least some of the main systems. So let me

first introduce the basis in as simple terms as possible (and it is not a simple job). I will try to

stay away from the technicalities unless required, and also try not to introduce unnecessarycontroversies at this stage. To make it simple, I will broadly classify the house systems into two

kinds-

• those that are constructed directly on the ECLIPTIC and

• those that are constructed by PROJECTION onto one of the great spheres like the celestialsphere, using the horizon, celestial equator, or the polar axis.

If there is someone who does not understand the above terms, blame him for the diversion I am

going to take now, because unless you understand at least a little of these things, what I am going

to discuss hereafter will just go beyond your minds. So here we go.

The earth as you all know is almost spherical. It rotates from west to east around an axis. The

imaginary line along the axis connects the two poles (north and south poles) running through thecenter. The equator is the imaginary line running across the largest circumference of the earth

equidistant from the poles. This is zero degree latitude. Parallel lines drawn on either sides (northand south) of the equator indicate the latitude.

Similarly imaginary lines can be drawn on the surface of the earth connecting the north pole to

the south pole to indicate the longitude. These lines are called terrestrial meridians. Like the

equator for zero latitude, we need to select a meridian passing for zero longitude. The ancientIndians used Ujjain for this while we use Greenwich in England as corresponding to zero degree

of longitude. Now we have co-ordinates by which we can locate any point on the sphere called

earth.

So far so good. But we guys are supposed to be star-gazers. So how do we use all these terrestriallines in our work? EEXXTTEENNDD your imagination. Extend it as far as the space around the

earth. At least extend it as far as the zodiac. Now this imaginary projection of the earth in all

directions upto infinity is what the CELESTIAL SPHERE is. Believe me the very imagination of the celestial sphere sends me into ecstasy! No wonder it had captured the imagination of most

Puranas that wrote endlessly on the Bhu Mandala , describing every minute detail on this grand

celestial sphere that makes one feel one with the stars and the cosmos. Resuming the thread,since this is a projection of the earth, even the Celestial sphere has an equator, poles, meridians,

etc, of course referred to as the Celestial equator, celestial north pole and so on. The point of the

celestial sphere that is directly overhead (for an observer) is called the Zenith and the opposite

point is the Nadir. All this becomes relevant if one wants to understand theastronomical/mathematical/mythological basis of astrology. But our immediate purpose is served

(kind of) if you now have a fair idea of what I meant by a 'PROJECTION onto one of the great

spheres like the celestial sphere, using the horizon, celestial equator, or the polar axis', whileclassifying the house systems. Now let me repeat my earlier point just in case you are lost in all

these imaginary projections!

I will broadly classify the house systems into two kinds -



• those that are constructed directly on the ECLIPTIC and

• those that are constructed by PROJECTION onto one of the great spheres like the celestial

sphere, using the horizon, celestial equator, or the polar axis.

I hope that all of us know what the ECLIPTIC is. From the earth, it appears to us as if the Sun isgoing around us. And we are interested only in our perspective. Why not? The world exists

because we exist! The waves had been dancing towards the shore pounding against the rocks for

millions of years. And so have the stars been there. But who was there to witness all this beauty?When 'you' come into existence, then and only then does the world really exist, for without the

observer the observed has no value. You exist because I exist! After this short attempt to justify

what seems to be an ego-centric view (the geo-centric model of the Universe), let me get back onto the highway. Well the Ecliptic is the Sun's path around the earth, in other words around ME

(the 'I' is very important in astrology as evident from the fact that we mostly reckon everything

from the first house). The planets are all moving around the Sun and hence they are all in a belt

that spans upto 8 degrees on either sides of the Sun. This imaginary belt within which the planets

seem to 'wander' is the Zodiac.

As already mentioned, the earth rotates around its axis once in every twenty four hours from

west to east. As a result all the heavenly bodies appear to revolve around the earth once every

day. The zodiac (with all the nakshatras and signs FIXED upon it ) also appears to revolvearound the earth. When you stretch your vision far enough, it looks as though the earth and sky

meet somewhere. This imaginary circle where the earth and sky meet is called the 'Horizon'.

Thus all the signs and nakshatras too appear to successively rise in the eastern horizon and set inthe western horizon once every day. So generally six signs appear at the eastern horizon during

the day, while the other six appear during the night.

The sign that rises at the eastern horizon at any given moment, is the ascendant or rising sign. Inother words, it is the sign where the ecliptic cuts the eastern horizon. The exact point is the firstcusp. The sign seventh from the ascendant is the descendant or the setting sign. This point will

be the 7 th cusp.

If you remember I referred to the nadir and zenith earlier. The point of the celestial sphere that is

directly overhead (for an observer) is called the Zenith and the opposite point is the Nadir. Thegreat circle that passes through in a north-south direction through the zenith and the nadir,

through the celestial poles and the north and south points of the horizon, is called the meridian.

In other words the meridian cuts the ecliptic above the earth (zenith, otherwise referred to asMIDHEAVEN ) and below the earth (nadir). The zenith represents the 10 th house, while the

nadir represents the 4 th .

Now comes the original question. It is easy to divide the zodiac into equal sections, but are they

to be divided equally? Or unequally? Strictly speaking you cannot divide the zodiac into equalsections. Roughly the signs can be divided into three groups depending upon their rising periods

(rasimana) at the EQUATOR. A sign belonging to one group takes the same time to rise as the

others in the same group at the EQUATOR. As we move away from the equator, certain signstake longer time while others take shorter time to rise. In other words certain signs remain longer



than others on the horizon. Again since six signs elapse between sunrise and set and vice-versa, it

implies that during winter when the days are shorter, the signs rising during the day have a

shorter time duration. Thus there are signs of short ascension and long ascension. Further, near the poles certain signs may not rise at all!

With the above raised points (there are some more which I will not touch upon so that I don'tlose all of you by the end!), it is clear that the issue at hand is not very simple. Moreover when

we are working along several oblique planes, just what do we divide? The Ecliptic? TheEquator? The Horizon? Or some other plane of reference? Equal house and Porphyry go for the

Ecliptic, Meridian and Regiomontanus opt for the Equator, while the Horizontal system goes by

the Horizon, and Campanus uses division of the prime vertical from the poles of the horizon projected onto the ecliptic.

Since astrology is mostly about symbolism, probably the answer lies in the symbolism of the

great circles, and the various planes of reference used. Perhaps there is not a single answer.

Particular systems may work better in particular contexts. One thing that deserves mention is that

while the purely Ecliptic based divisions don't incorporate the geographic latitude, all the projection systems incorporate the latitude (of course geographic latitude is used in calculating

the ascendant by all systems, the reference here is to ALL THE CUSPS). Space and Time are thetwo variables that we use in astrology. Those who have studied Relocational astrology (for

instance ACG) will agree on the potential value of incorporating the latitude for all cusps. Thus

the major difference between all these systems is in calculating the cusps. But it is not over yet.Let me introduce the other very interesting problem that the topic is linked to, namely the nature

and definition of a cusp.

What is a cusp? There are two opinions here. Some say that a cusp is the beginning of a house

while others say that the cusp is only the most sensitive point of the house, where the symbolism

of the house is expressed most strongly or intensely. At the very outset, it has to be accepted thatthere is some truth to the second thought, the reasons being simple enough. Most western

astrologers take it for granted that by definition, a cusp is the beginning of the house. But it neednot necessarily be so. Why? A cusp simply means a 'point', indicating the most intense point of

activity. Where is it said or written that the word 'cusp' means beginning? As a dentist I use this

word while referring to teeth as well. When I say 'bicuspid' or 'tricuspid' teeth, I mean teeth with

two cusps or three cusps respectively. Like in any other context, it simply means teeth with twoor three points. For instance the premolars are bicuspid, meaning that they have two points.

Having said this let me say that there is no reason why the word 'cusp' should mean anything

other than a point. Now you could argue that it could mean the 'beginning point'. Perhaps. Butthat makes it an equally strong case to mean the 'middle point' or 'ending point' or any other

point. Certain questions arise in the mind regarding the houses. Does the house symbolism stay

uniformly intense throughout a house and change abruptly to the next house's symbolism at thecusp? Or do house meanings shade gradually into one another? If the former were true, by now

astrologers would probably have agreed on the most effective system of house division. But the

fact that dozens of house systems remain in use, is proof that the answer is not as simple.

Most modern western astrologers assume that the cusp of a house is both the beginning of thehouse and is also where the house manifests strongly. Even both the Greeks and the Hindus hold



that cusps are the peaks of the house symbolism. So we seem to have an agreement among most

of us that the cusps are the points of intense activity, where the symbolism of the house is more

clearly at work. If we accept this simple and straightforward meaning of the word cusp, the

cusps could still be used for simple things like looking to the cuspal nakshatra lord or sign lord

or even the sub lord, for assessing the matters of a house, without going into a controversy over

the cusp indicating the beginning or ending of a sign. But so far as the role of the cusps indetermining the span of a house is concerned, the problem still remains unsolved. I will deal with

this aspect later. Now let me give a brief run down on some systems of house division.

For reasons of space and time, I will discuss only four main systems here. The choice is based on

their popularity with Vedic astrologers as well as their representativeness. Apart from these, Ihave been trying a few other systems which I might discuss another time (if I feel confident that

there are enough people who can follow technical details without losing interest or their

confidence in the topic). But only the following systems will probably interest most Vedicastrologers because generally I haven't seen anybody using any other system beyond these.

Whole sign houses

As the name suggests, in this system, the whole sign is treated as the house. The rising sign itself

becomes the first house, from its very beginning to its end. The next sign is the second and the

next sign from the second becomes the third and so on. In other words, wherever the risingdegree falls the entire sign, from 0 degree to 30 degrees, is the first house. The M.C.

(culminating degree or Midheaven) may or may not fall in the tenth sign. The ancient Greeks and

Vedics used this. Modern Vedic astrologers still use this predominantly. This was a popular, infact the oldest House system that the ancients used originally. There is no evidence that prior to

Ptolemy, any other house system existed other than the whole signs. In this simple system houses

and signs are interchangeable. The controversy of the cusps is not relevant at all here.

Equal House System

The cusps are all at an equal interval from each other. In other words, if the first cusp is at 24

degrees, all the other cusps too will be at 24 degrees but in the next houses. In the equal house

system, while the houses fall in the same signs as the whole sign houses, the cusps are taken as

the beginning of the house, or at least near the beginning. While most astrologers who follow thissystem, take the Cusp as the beginning, there are variants like the one attributed to Ptolemy. This

notion is derived from Ptolemy's description of the computation of the 'aphetic point'(it is a point

used to determine longevity) in Book 3. This method places the beginning of the house at 5degrees before the rising degree and does the same with the remaining houses too. In other words

if you want to know the beginning of the first house, subtract 5 degrees from the ascendant

degree. Note that the point thus derived is the 'horoskopos' which is nothing but the point thatdetermines the cuspal degree.

It will not be out of place here to refer to the 'System's approach'. In 'System's approach'

advocated by V.K.Choudhary, they use something called the 'most effective point' or MEP, in

short. The MEP is nothing but the cuspal point, in a whole sign house system. So technically

Systems approach is still a Whole house system that uses cusps. It is not an Equal House



system. In other words, astrologers who use the whole sign houses, use the same cusps as the

equal house advocates, except that the cusps DO NOT mark the beginning of the houses and that

the COMPLETE sign is still taken as the house. But most astrologers who use whole signs do notuse the cusps at all.

SRIPATI

If a traditional vedic astrologer uses anything other than the whole signs, it will most probably bethis. The calculation is very simple. Add 180 degrees to the 1 st cusp. This gives the 7 th cusp.

Add 180 degrees to the tenth to get the 4 th cusp. Now you have 4 spans or divisions of the

zodiac namely 1 st to 4 th , 4 th to 7 th , 7 th to 10 th and finally 10 th to 1 st . Now trisect (divideinto three equal parts) each of the 4 segments. Now we have all the 12 cusps. In other words the

span of the first, second and third houses is equal and so too with the other segments. This is

similar to Porphyry. But the major difference is that in this system the cusp is taken as the middleof the house. The cusp is placed squarely in the middle of the house! To find the beginning of the

first house find the midpoint between the 12 th and 1 st cusps. Likewise with the other houses.

No doubt it is a neat model. But the equal division of the 4 segments, has no regard for thedifferences in the cusps based on latitude.

PLACIDUS

This system is followed mainly by KP adherents. Here too we arrive at the 1 st 4 th 7 th and 10th cusps just as in Sripati system. But after that it differs. Instead of neatly trisecting the

segments equally, they are divided unequally. It is a complicated system involving the

declination of the Sun. Suffice it to say that it incorporates the latitude, and thereby computes the

cusps differently for different latitudes. The other difference is that the Cusps are treated as thehouse ***beginning as well as the points of maximum house symbolism.

Some Observations on the Cusps

As I have already mentioned, I have tried all the above systems seriously. Let me place my

observations before you. That the cusps are the points of maximum activity or where the house

symbolism is at its peak is something that most of us could agree upon. So using the Cuspal

sublord, nakshatra lord or signlord to draw some static conclusions as KP does is definitely

effective. For instance, the sign lord or sub lord of the 2 nd cusp is in the 5 th house. There could

be gains through cinema, fine arts, entertainment, sports, speculation, or through children. Of

course KP stresses on the sublord lot more than on the signlord. Or using another example, the 7th cusp sublord is Mercury in a dual sign in a Mercury's nakshatra suggesting more than one

marriage. Or we could take an example from traditional vedic astrology. The ascendant cusp

could be in mrityubhaga (a critical degree which literally means the 'division of death') whichshould alert the astrologer.

Whole signs definitely seem to work. But so do Placidus and Sripati! So how do we reconcile?

I use whole signs for all all regular delineations. Jaimini methodology doesn't need the cusps or

houses controversy. Simple things often work very well. It seems to have stood the test of time.But for all nakshatra dasha (like the Vimsottari) readings I like to check the cusps and the bhava



chart. The whole sign house system seems to make up for the lack of exact house cusps and

degree aspects by the extensive use of the harmonic charts. So if you are using the divisional

charts along with the rasi chart then you need not worry about the cusps.

A planet that would be placed in the 12 th by Placidus, would be placed in the first by Sripati.

And I have seen cases where the planet did influence the first house clearly. But I have seenmore cases accounting for Placidus especially when used with KP methodology. I started looking

for a CONSISTENT explanation. There are two ways of looking at this.

Some western schools of astrology like the western siderealists use only the angles (most

systems agree on the angles). While using the cusps only for the angles, gets rid of half the

problem, it does not stop there. The kendras or angles are the cornerstones of the chart. In fact

the North Indian style chart as well as the medieval western chart clearly highlight the role of

kendras. In fact the greeks use a word like 'pivot' for the kendras. The angles definitely are

the pillars of the chart as is evident from a study of the yogas-both benefic and malefic- and

the symbolism of the angles. Even relocational astrology places emphasis on the angles mostly.

Without much discussion we could agree on the importance of the angles. But how is it relevant

to our current topic? Whether one uses the cusp as the beginning or the middle of the house, any

planet conjunct an angle within an orb of 5 degrees will influence it. Sometimes it works with an

orb up to 10 degrees for fast moving planets. All important aspects to the 1, 4, 7, 10 cusps can benoted and used confidently. So this explains why sometimes a planet in the 12 th seems to

influence the ascendant. The difference between Placidus and Sripati is also that Placidus uses

the cusp as the starting of the house, while Sripati uses a cusp as the midpoint of the house. Thatis the reason for the planet being in the 12 th in Placidus and first in Sripati. After considering the

above mentioned aspects to the angles, such cases of inconsistency were greatly reduced.

But the other point still remains. While the angular cusps are similar in both Placidus andPorphyry (we don't need to address Sripati separately since the issue here is not about the cusp being the starting or middle of the house, and that makes both Sripati and Porphyry similar) the

intermediate cusps are different. It is only here that the assessment of their relative merits has to

be done.

A passing reference should be made to the notion of equal houses attributed to Ptolemy. Asstated earlier, in this system the house starts about five degrees prior to the cusp. Some use it as 4

to 7 degrees before the cusp. I thought that this theory when used with Placidus cusps could

address the inconsistencies observed. While it is still possible, my observation that this happensmostly around the angles led me to the earlier hypothesis of making room for the aspects to the

angles, while still using the cusp as the beginning point. But I had seen this working well when

used with full fledged KP methodology and cannot speak for methods that use Placidus cusps inisolation or in conjunction with other techniques. Extending Ptolemy's method (he actually used

it for assessing the longevity and not for houses, as far as my understanding goes) to Placidus

cusps could have some merit, though I have not tested it enough to draw definite conclusions. Icouldn't do this for two reasons. The first method of making room for the angles gave good

results. Secondly, before I could test Ptolemy's ideas much, I got involved in the methodology of

certain South Indian Nadis which took most of my time.



A word on the Nadis as it relates to this topic. Some Nadis use a fine division of the sign into 150

subdivisions called Nadiamsas, to identify the nadiamsa that the ascendant cusp falls under.

These nadiamsas give a general pattern for the individual. While many people are aware of thesenadiamsas and are fascinated by them, few know that there are some nadis which don't use the

houses (including the ascendant) at all. They use simple methods such as aspects and transits to

predict consistently well enough. Using the ideas borrowed from there, I extended the predictivehints to Progressions. They worked much better with the Progressed charts than even the Natal

chart. Of course the simple principles work, whether you use them on the natal or progressed or

return charts. Moreover the ascendant (and the bhavas based on the ascendant) is only one of themany (though important) factors used in the delineation of a chart. Other factors like Special

lagnas and Karakas are also quite helpful in analyzing a chart (see my other article "Light on

'Karaka' " . While it might come as a surprise to some that it is possible to do very good

readings without the much debated cusps, it should be pointed out that certain schools of westernastrology too, like the Ebertins ( Germany ) have a system that works without the houses. So

much for the cusps and houses!

NOTE: I whole heartedly recommend the whole signs in conjunction with the divisionalcharts as used by the ancient sages. It is a complete and comprehensive system by itself and

does not need the controversy of the cusps. Moreover it is a time tested method. I am

sharing my observations on other methods in this article for those who are research

oriented as well as for those interested in other methods.

The Quadrants, Succedents and the Cadents


Kendras (quadrants): 1, 4, 7, 10 Support/pillars/vishnu sthanas

The angular houses, 1, 4, 7, 10, are called kendra s (centers) in Sanskrit, and give the power toinitiate action. These are pivotal centers or pillars that support the chart. When planets are

located in these houses they are in an active, dynamic, creative phase and are able to manifest

energy and power. Since the angular houses represent the four pillars of the chart, their activating

quality has a tangible impact on the foundation of one's life - the self/body,

1. the inner life/mind/home,2. the others/spouse/relationships, and3. the social life/public position/career/work.

The kendras are the most self-motivated centers of action. These are the strongest house placements and relate to the cardinal or movable signs of Aries, Cancer, Libra, and Cap rico rn.

When planets predominate in these houses the person will be outgoing, strong, assertive and

good at initiating projects. He or she could also be aggressive, impulsive, restless, and insensitivedepending on the planets placed here. The 4th house is the weakest in this group because it's also

a moksha (liberation) house. The 10th house is the strongest. Benefics or Soumya (Soma-based)

planets are preferred here. Malefics in Kendras can be bad for health especially if it is not offset by any other benefic influence .



Panapharas (succedents): 2, 5, 8, 11

If you understand the four angular houses than it's easier to understand the other eight houses.

This is because the angular houses, as the four pillars of the chart, are their pivotal points. The2nd house from the angular house represents the gains, accumulations, or further

fulfillment of the indications of that house. For instance, the 2nd house represents money,

earning, wealth, assets, and the accumulation of resources because it represents the

'accumulated assets/resources/wealth' of the self (1st house). Likewise, the 11th house

represents the gains from career (10th house), and the 8th house represents the

resources/wealth/finances of the spouse (7th house), or other gains from other people likeinheritances, insurance policies etc.

Apoklimas (cadents): 3, 6, 9, 12

The cadent houses, 3, 6, 9, 12, are called apoklima in Sanskrit, and give decrease, decline, anddecay, as well as the ability to adapt to change. Cadent literally means to 'fall away,' and the

cadent houses represent the losses of the angular houses. These are the weakest house placements and relate to the mutable signs of Gemini, Virgo, Sagittarius, and Pisces. The 12th

house or the previous house to any quadrant represents the losses, endings, or the undoing of the

indications of that house. Thus t he 12th house represents debts, expenses, isolation, and

illnesses because it represents the 'losses' of the self (1st house). Likewise, the 6th house

represents conflicts and loss of relationship (7th house), and the 3rd house represents

communication and networking with others or the loss of one's private inner life (4th house). The12th house is the weakest (in terms of material results) in this group because it's also a moksha

and dusthana house. The 9th house is the strongest and almost an exception since: it is the house

of sadhana (spiritual practice), it is the polar opposite of the 3 rd house of efforts), it signifiesexpansion of the mind and finally since it is the highest of the three fire trines or dharma houses(trines are benefic houses that bring prosperity). Yet the 9 th house can bring loss of or loss to

career related matters though it is good for financial gains.

The key point to remember is that the cadents are change-oriented . When planets are located in

these houses they are in a dispersing, unstable, dissolution phase, but are also flexible, andadaptable to change. Depending on the planetary nature one could be could be:

• lazy, impressionable, and indecisive (one could have a hard time gettinganything started, or seeing something through to completion) or

• flexible, adaptable, introspective, sensitive, and good at assessing and

modifying change in a project.

The 9 th house being more positive the second possibility is higher for the 9 th house

jaimini amsas

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