• Divisions of a Sign

    Division refers to an orderly division of the 30 degrees of a sign into parts called Āṁśa. The charts constructed on the basis of the ownership of these divisions1 are called Divisional Charts or simply D-Charts. The sign is divided into ‘N’ number of parts where ‘N’ refers to the Varga number. Each part is called an Āṁśa and maps into a specific sign of the D-N Chart. If any planet or Lagna is placed within an Āṁśa, then it is also in the mapped sign of the D-Chart. To understand this, let us consider the chart of a person born on the 7th of August 1963. Some of the planetary positions are Lagna 140 Pisces, Jupiter 260 07’ Pisces, Moon 19057’ Aquarius and Saturn 26050’ Capricorn. The Rāśi (D-1 Chart) will have Jupiter and Ascendant in the first house in Pisces, Moon in the 12th house in Aquarius and Saturn in the 11th house in Capricorn. Let us attempt to determine the Drekkāṇa divisions and D-3 chart. Here ‘N’ = 3 and each sign of 30° longitude is divided into three parts of 10° each. Each of these divisions is called an ‘Āṁśa’ and more specifically a Drekkāṇa or ‘Trine division’. The three Drekkāṇa of all signs would be in the longitude range (1) 0-10°, (2) 10°-20° and (3) 20°-30°. The first Drekkāṇa of a sign is mapped to itself, the second is mapped to the sign in the fifth from it and the third is mapped to the sign in the ninth from it. Figure 4: D-Chart construction Thus, Lagna at 140 Pisces is in second Drekkāṇa and is mapped into Cancer the fifth house from Pisces. Jupiter at 260 is in the third Drekkāṇa of Pisces and this is Scorpio in the D-3 Chart. Moon is in the second Drekkāṇa of Aquarius and is placed in Gemini in D-3 Chart. Saturn at 270 is in the third Drekkāṇa of Capricorn and is mapped to the ninth house from Capricorn (i.e. Virgo) where it is placed in the D-3 Chart. Nomenclature The divisions of the zodiac and the divisional charts constructed on the basis of ownership of these divisions are named on various criteria. These include: The division number: This is the number by which the sign is divided into parts. For example ‘Saptāṁśa’ composed from Sapta meaning seven and āṁśa meaning portion. Thus, this is the one-seventh division of a sign. Other reference numbers: For example, it is well known that there are 27 Nakshatra. Hence the name Nakshetrāṁśa coined from Nakshatra and Āṁśa (portion) refers to the one – twenty seventh (1/27) division or the divisional chart prepared from this division occupied by the Lagna and nine planets. Usage and focus: Every divisional chart (or division) has a specific use and a clearly defined focus on a specific area of activity. For example, Siddhāṁśa is coined from Siddha referring to that body of knowledge which a person learns and achieves perfection in and Āṁśa means portion. So, Siddhāṁśa refers to the division/divisional chart where we study the learning process. This is the 24th division (D-24 Chart). This is also called the Bhāṁśa from the word ‘Bha’ (as in Bha-chakra which is the primary representation of the zodiac as composed of 27 Nakshatra. Multiple names: Divisions (D-charts) can have multiple names from either of the three aforementioned methods. For example the 16th division is called ṣoḍasāṁśa [Shodas (sixteen) Āṁśa (portion)]. This is also called Kalāṁśa based on the 16 Kala’s in a 24-hour day. Standard Method: The nomenclature introduced by modern Vedic astrologers refers to each divisional chart directly by its division number. For example, the Siddhāṁśa is simply called the D-24 Chart or just D-24 when the division in the Rāśi chart is being referred to. Table 3: Nomenclature Division Primary Name Other names D-1 Chart Rāśi Bhagana, Bha chakra D-2 Chart Horā D-3 Chart Drekkāṇa D-4 Chart Chaturthāṁśa Tureeyāṁśa D-5 Chart Panchamāṁśa D-6 Chart Shastāṁśa Kauluka D-7 Chart Saptāṁśa D-8 Chart Astāṁśa D-9 Chart Navāṁśa Dharmāṁśa D-10 Chart Dasāṁśa Swargāṁśa D-11 Chart Rudrāṁśa Labhāṁśa D-12 Chart Dwadasāṁśa Suryāṁśa D-13 to D-15 Charts Not used in Vedic Astrology D-16 Chart ṣoḍasāṁśa Kalāṁśa D-17 to D-19 Charts Not used in Vedic Astrology D-20 Chart Vimsāṁśa D-21 to D-23 Charts Not used in Vedic Astrology D-24 Chart Siddhāṁśa Chaturvimsāṁśa D-25 to D-26 Charts Not used in Vedic Astrology D-27 Chart Nakshatrāṁśa Bhāṁśa, Saptavimsāṁśa D-28 to D-29 Charts Not used in Vedic Astrology D-30 Chart Trimsāṁśa D-31 to D-39 Charts Not used in Vedic Astrology D-40 Chart Khavedāṁśa Swavedāṁśa D-41 to D-44 Charts Not used in Vedic Astrology D-45 Chart Akshavedāṁśa D-46 to D-59 Charts Not used in Vedic Astrology D-60 Chart Shastyāṁśa Some higher Divisional charts D-72 Chart Asta-Navāṁśa D-81 Chart Nav-Navāṁśa D-108 Chart Astottarāṁśa Nav-Dwadasāṁśa, Dwadas-Navāṁśa, (are the two methods of chart construction), D-144 Chart Dwadas-Dwadasāṁśa D-150 Chart Nāḍiāṁśa Chandra-Kala Āṁśa D-300 Chart Ardha-Nāḍiāṁśa Other systems: There are other totally different Varga Charts based on other criteria. Example – Astakavarga: The Varga charts constructed on the basis of the contribution of Rekha2 and Bindu3 by the eight factors (Lagna and seven planets from Sun to Saturn). Technical terms Like every other system, there are various technical terms used in the examination of Divisional charts. Getting accustomed to the verbiage helps in understanding and using the system. 1) Varga: Division or Divisional Chart in general usage. Āṁśa means portion and generally refers to the division of a sign. It also refers to individual D-charts when used in conjunction with the reference to the division. Example: Navāṁśa – Nav (Nine) + Āṁśa (division) refers to the one-ninth portion of a sign and the D-9 Chart specifically. Yoga means union and refers to the association of two bodies, whether mobile planets/Lagna or static signs in any of the four methods of Sambandha4. Any planet that brings about an association between the Lagna, Horā Lagna and Ghatika Lagna by ownership, placement or aspect is termed a Yogada. Subhapati: Subha means

  • Śloka 3-4: 16 Varga

    Śloka 3-4 क्षेत्रं होरा च द्रेष्काणस्तुर्यांशः सप्तमांशकः। नवांशो दशमांशश्च सूर्याम्शः षोडशांशकः॥ ३॥ kṣetraṁ horā ca dreṣkāṇasturyāṁśaḥ saptamāṁśakaḥ | navāṁśo daśamāṁśaśca sūryāmśaḥ ṣoḍaśāṁśakaḥ || 3|| विंशांशो वेदवाह्वंशो भांशस्त्रिंशांशकस्ततः। खवेदांशोऽक्षवेदांशः षष्ठ्यंशश्च ततः परम्॥ ४॥ viṁśāṁśo vedavāhvaṁśo bhāṁśastriṁśāṁśakastataḥ | khavedāṁśo’kṣavedāṁśaḥ ṣaṣṭhyaṁśaśca tataḥ param || 4|| Translation: The most prominent and important [sixteen divisions] are kṣetra, horā, dreṣkāṇa, turyāṁśa, saptamāṁśa, navāṁśa, daśamāṁśa, sūryāmśa, ṣoḍaśāṁśa, viṁśāṁśa, vedavāhvaṁśa, bhāṁśa, triṁśāṁśa, khavedāṁśa, akṣavedāṁśa and ṣaṣṭhyaṁśa. Parāśara Other names Div Bh Re Area of Influence kṣetra rāśi 1 1 D1 Body, Everything horā horā 2 2 D2 Wealth, Food dreṣkāṇa drekkāṇa 3 3 D3 Siblings turyāṁśa caturthāṁśa 4 4 D-4 Fortune, Property saptamāṁśa saptāṁśa 7 5 D-7 Children/Progeny navāṁśa navāṁśa 9 7 D-9 Wife, Dharma daśamāṁśa, dasāṁśa 10 10 D10 Karma sūryāmśa dvādaśāṁśa 12 4,9 D12 Parents ṣoḍaśāṁśa kālāṁśa 16 4 D16 Vehicles, Comforts viṁśāṁśa viṁśāṁśa 20 8,12 D20 Spiritual Pursuits vedavāhvaṁśa siddhāṁśacatur-vimśāṁśa 24 4,9 D24 Learning and Knowledge bhāṁśa sapta-vimśāṁśanakṣatrāṁśa 27 3 D27 Strengths and Weakness triṁśāṁśa triṁśāṁśa 30 6 D30 Evils khavedāṁśa khavedāṁśa 40 4 D40 Maternal Legacy akṣavedāṁśa akṣavedāṁśa 45 9 D45 Paternal Legacy ṣaṣṭhyaṁśa ṣaṣṭiāṁśa 60 12 D60 Past birth or Karma Manas Manas is said to be in five levels in every creature and the extent of its manifestation depends on the body of the creature as manas is like a coat fitting the body. A dog cannot have the manas like that of man. Manas is at five levels of increasing subtlety in consciousness. Physical consciousness: awareness of people and things that have a form or physical body. Normally we group then as our body (D1), wealth of various kinds (D2), siblings and karmic experiences (D3), property and home (D4), children and dependants (D7), spousal relationships (D9), work related objects and people (D10) and family elders (D12). Then numbers in parenthesis relate to divisional charts, hence the prefix ‘D’ which we learn in this course at a later date. [Parāśara – 8 chakra important] Mental consciousness: knowledge of things like subjects or objects that may not have a form. It is the total knowledge related to anything which can include its nature, attributes, utilitarian value etc. Mental awareness of anything that is of utilitarian value in our lives (D16), spiritual evolution and transformations (D20) and learning and perfection of any material or spiritual knowledge (D24). [Parāśara – 3 chakra important] Subconscious Mind: gray area or border between awareness and the hidden facets of the mind. It is knowledge of some action or karma as bad and still doing it like drugs or marginal knowledge of things like a vague memory or reason. Diseases and suffering first unravel in this plane before they manifest (D30). Strength and weakness of the body and mind are in this subconscious plane (D27). [Parāśara – 2 chakra important] Super-consciousness: This is the area of the outside world related to the lineage and provides the background to everything. Of these the parental background is very important and the matrilineal karma (D40) and patrilineal karma (D45) needs to be studied for blessings and curses. [Parāśara – 2 chakra important] Supra-consciousness: This is the background to previous incarnations of everything including the most important previous incarnation of the self which is impacting the present life experiences (D60). This is the proof of transmigration of soul and the concepts of karma carried over. It is the most important chart for fortune. Table 2: Overview of Manas Divisions D Physical D Mental D Sub~ D Super~ D Supra~ 1 Body 13 Control 25 37 49 2 Wealth 14 26 38 50 3 Siblings 15 27 Strength 39 51 4 Property 16 Joys 28 40 Matrilineal 52 5 Power 17 29 41 53 6 Disease 18 30 Suffering 42 54 7 Progeny 19 31 43 55 8 Debts 20 Penance 32 44 56 9 Marriage 21 33 45 Patrilineal 57 10 Work 22 34 46 58 11 Battles 23 35 47 59 12 Parents 24 Siddhi 36 48 60 Destiny Yellow: Parāśara Others: Jaimini etc.

  • Śloka 02: Viśvarupa

    Śloka 2 वर्गान् षोडश यानाह ब्रह्मा लोकपितामहः। तानहं सम्प्रवक्ष्यामि मैत्रेय स्रूयतामिति॥ २॥ vargān ṣoḍaśa yānāha brahmā lokapitāmahaḥ | tānahaṁ sampravakṣyāmi maitreya srūyatāmiti || 2|| Maharṣi Parāśara teaches: Maitreya do listen to my benevolent monologue of [the knowledge of] sixteen divisional charts (varga) which has travelled from the creator (Brahmā) who is the grand-sire of the seven worlds. Commentary vargā – divisions, divisional charts; ṣoḍaśa – sixteen; yānā – journey, travelled; brahmā – creator; loka – seven regions of light, sapta-loka; pitāmaha – grandfather, grand-sire, figurative for Jupiter; tāna – mono-tone, monologue; ahaṁ – I (Parāśara refers to himself); sam – benevolent; pravakṣyāmi – from प्रवक्तव्य (pravaktavya) meaning to be announced or imparted or taught or explained Expansion That one which is the rāśi chart is now expanding into sixteen charts with each chart like one of the rays of the Moon (Moon has sixteen kalā). This expansion leads to the complete understanding of the manifested universe influencing the individual. It is called viśvarupa (universal form). (1) This expansion is shown by Śrī Kṛṣṇa to Arjuna in battlefield of Kurukṣetra as taught in the Bhagavat Gītā. It also refers to (2) A name of the Śiva, (3) The yoked horses of Bṛhaspati, (4) Tri-siras the three-headed son of Tvaṣṭṛ-Āditya, and (5) One of the seven tongues of Agni (fire god) Viśvarupa Importance Importance of this Viśvarupa form has been taught by Lord Śiva in the Padma purāṇa. Read the teachings and importance of reciting the eleventh chapter of Bhagavad Gītā seven times every day. You must understand why you are doing this. So download and read the teachings of Lord Śiva. Padma Purana Extracts | PDF As a jyotiṣa you need to develop the purity to be of help to the people who are suffering and in order to have the spiritual purity, you need to do the Viśvarupa sādhanā. Yogi Karve of Maharashtra worshipped Śrī Viśvarupa (Kṛṣṇa universal form) and developed the vision to see the birth time of any person who had only the birth date to start with. The particular form of Śrī Jagannāth is called dāru-brahma (wood-universal form) as the idol of Jagannāth is made of wood only. Jagannāth is a synonym for Jagat-Iśvara which has been used by Lord Śiva. The Viśvarupa sādhanā is required to develop the vision to fathom the universe as it expands through the ṣoḍaśa-varga. One chart is enough to make the mind of a good astrologer perplexed, then what to talk of the capability required to fathom the depth of the sixteen divisions. You are born in a human body with this capacity which is in a latent form. Unleash your potential by doing the Viśvarupa sādhanā. Viśvarupa Sādhanā Step 1: Recite Guru vandanā, light lamp for Jagannāth. Get a picture or wooden idol of Jagannāth Mahāprabhu. Those who can, should do pūjā of Śrī Jagannāth Kṛṣṇa. Step 2: Recite Bṛhaspati Gāyatrī [10 repetitions minimum, 108 preferred] वृषभं चर्षणीनां विश्वरूपमदाभ्यम्। बृहस्पतिंवरेण्यम्॥३।६२।६ vṛṣabhaṁ carṣaṇīnāṁ viśvarūpamadābhyam| bṛhaspatiṁvareṇyam||3|62|6 Step 3: Recite Viṣṇu Gāyatrī [10 repetitions minimum, 108 preferred] तद् विष्णोः परमं पदं सदा पश्यन्ति सूरयः। दिवीव चक्षुराततम्॥ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ | divīva cakṣurātatam || Step 4: Recite Bhagavat Gītā Chapter-11 [7 repetitions] Seven repetitions of the Bhagavat Gītā are also indicated by Parāśara in the word ‘lokapitāmahaḥ’ [sapta-loka] i.e. one repetition for each loka will remove sins of all seven loka. BG Extracts Consider buying a copy of the Bhagavat Gītā (pocket edition) which you can carry all the time

  • Śloka 01: Varga Bheda

    Śloka 1 श्रुता ग्रहगुणास्त्वत्तस्तथा राशिगुण मुने। श्रोतमिच्छामि भावानां भेदांस्तान् कृपया वद॥ १॥ śrutā grahaguṇāstvattastathā rāśiguṇa mune | śrotamicchāmi bhāvānāṁ bhedāṁstān kṛpayā vada || 1|| Translation: Sage Maitreya addresses Maharṣi Parāśara: O! Muni, you have taught the description, qualities and guṇa of the graha (planets) as well as those of the rāśi (Vedic signs). Kindly divulge the secret knowledge of the bhāva as I desire to hear about them. Word Meanings [contributed by India Group] śrutā – having heard/learnt graha- planet guṇā – qualities tvattastathā- nature and rāśiguṇa- qualities/potentials of houses/Vedic Signs. mune -rishi śrotamicchāmi- – I would like to hear bhāvā- personality, becoming that, love of the world; becoming, arising, occurring, turning into, existence, endurance, state of being, continuance, condition, position, mental state, dis position, temperament; way of thinking, thought, opinion, sentiment, feeling; emotion (in rhetoric there are eight or nine primary Bhâvas corresponding to that number of Rasas or sentiments); supposition; meaning, affection, love; seat of the emotions, heart, soul; substance, thing; being, creature; discreet man, astrological house. bhāvānāṁ – manifesting or teaching Veda. bhedā – splitting, distinguishing, breaking, setting at variance, contradictory speech, expressed, give out, divulge, removing or dispelling ignorance etc. amsa – part or division. kṛpayā- mourn or lament, -consider, oblige vada- to speak/tell Commentary The word used is bhedāṁśtān which is composed of ‘bheda’ and ‘aṁśa’. Bheda in this context means secret (divulge, give out); aṁśa means division [other translations have used ‘अंस्’ (aṁs) as in अंस्तन् (aṁstan) which means shoulder and is quite meaningless in this context. The word ‘bhāva’ refers to the bhāva chakra, especially the equal house division. However the divisions used are determined from the rāśi i.e. the signs and not the houses. Most astrologers think that the rāśi ‘alone’ is the bhāva due to this particular statement because bhāva or houses, by themselves, cannot be divided into aṁśa (parts) and must follow the divisions of the signs. What Maitreya is telling us is that the various elements of the bhāva chart like lagna, horā, ghāṭikā and the graha are mapped into signs based on the division of the signs. The mapping of the variable elements like graha, various special ascendants and upagraha etc. into divisions called ‘varga’ creates another chart called ‘varga chakra’ which becomes the divulger of the secrets of the concerned bhāva. The second important teaching is that the varga are linked to bhāva. For example the varga chakra called ‘Horā’ is linked to the dhana bhāva i.e. second house while the drekkāṇa, is linked to the bhrātṛ-bhāva (3rd house) and so on. None of the varga chakra can stand independently. They must be linked to one of the twelve bhāva of the rāśi-bhāva chakra. The key to unlocking the varga chakra lies in the bhāva it is concerned with. This key is either based on (a) the division number or (b) application number. For example, a chart called Horā Chakra is also written as D2 chart and is created by dividing the sign into two parts. Here, both the nomenclature ‘D2’ and the division number ‘2’ (from 2 parts) shows that it links to the second bhāva of the rāśi chart. However, this may not be true in all cases. Both division number, nomenclature are the same and were used in the mapping of the varga to the bhāva. Another example – the varga chakra called ‘Trimśāṁśa’ is written as D30 chart. However, it is created by dividing the sign into ‘five’ unequal parts whereas the nomenclature ‘D30’ gives the sixth house. Whenever a number is greater than 12, we expunge multiples of 12. In this case 30-24=6 gives the sixth house of suffering and punishment. Trimśāṁśa maps to the sixth house showing that ‘nomenclature D30’ was used. Sometimes two houses are used in one varga chakra. For example the varga chakra called ‘dvādaśāṁśa’ meaning one-twelfth division is written as D12 Chart. Here both the division number and nomenclature refer to the number ‘12’ yet, this does not map to the 12th house of the bhāva chakra! Instead, it maps to two houses – the 4th house (of mother) and 9th house (of father). Whenever two houses are concerned we have some methods to find the ‘common ground’. Realize that mother and father are both independent individuals, yet they come together as ‘parents’ for the native. This common ground is determined in various ways. The one used for dvādaśāṁśa is to see (A) the 9th house (father) from 4th (mother) = 12th and (B) 4th house (mother) from 9th (father) = 12th. This common ground for the two – mother and father, is in the 12th house. The number 12 is called गौण (gauṇa)meaning mathematically determined bhāva based on counting each number from the other and also meaning subordinate or secondary (as it relates to the two working together as parents). In some advanced varga, this can also be determined by the span of the ‘aṁśa’. For example there is the Jagannāth drekkāṇa (also called nāḍi drekkāṇa) which is written as ‘D3J’ where D3 is drekkāṇa and ‘J’ is for Jagannāth. This is used to determine karma phala (10th house results). When we divide a sign of 30° into 3 aṁśa (parts), each part will measure 10°. Now the chart D3J is constructed in a different manner to give results pertaining to the 10th house (karma bhāva) and is mapped to 10th house of rāśi chakra instead of 3rd house. Can you determine the key for the sixteen divisions? Parāśara Other names Div Bh Re Area of Influence kṣetra rāśi 1 1 D1 Body, Everything horā horā 2 2 D2 Wealth, Food dreṣkāṇa drekkāṇa 3 3 D3 Siblings turyāṁśa caturthāṁśa 4 4 D-4 Fortune, Property saptamāṁśa saptāṁśa 7 5 D-7 Children/Progeny navāṁśa navāṁśa 9 7 D-9 Wife, Dharma daśamāṁśa, dasāṁśa 10 10 D10 Karma sūryāmśa dvādaśāṁśa 12 4,9 D12 Parents ṣoḍaśāṁśa kālāṁśa 16 4 D16 Vehicles, Comforts viṁśāṁśa viṁśāṁśa 20 8,12 D20 Spiritual Pursuits vedavāhvaṁśa siddhāṁśacatur-vimśāṁśa 24 4,9 D24 Learning and Knowledge bhāṁśa sapta-vimśāṁśanakṣatrāṁśa 27 3

  • Nomenclature

    Atha अथ षोडशवर्गाध्यायः॥ atha ṣoḍaśavargādhyāyaḥ || This is the chapter title. The word ‘atha’ is an auspicious and inceptive particle which has no English equivalent. It simply means ‘now’ as a reference to a sequence of teaching or time. It consists of two syllables अ (a) which refers to Vasudeva [refer to creation concepts where we learn that the entire universe is an expansion of Vasudeva and a half of Vasudeva is perceptible universe while the other half is imperceptible. Thus, Vasudeva is called Jagannath, the lord of the universe. थ (tha) means (1) a protector when there is a sign of danger (2) eating for the sake of preservation and (3) an auspicious prayer that removes every kind of fear Thus, ‘atha’ refers to the action थ (tha) of अ (a) or Vasudeva protecting the teacher and the seeker of the knowledge. It reminds us to say the mantra ॐ नमो भगवते वासुदेवाय om namo bhagavate vāsudevāya which is the signature mantra of Veda Vyasa as taught in the puranas. ṣoḍaśavargādhyāyaḥ ṣoḍaśa means sixteen (16); varga means division or part (of life) and technically refers to the division of the Rashi; adhyāya means chapter Maharṣi Parāśara advises us to study the sixteen divisions of the sign. Although there are many more divisions of the rāśi, what we are going to learn is the sixteen divisions only as they are the most important. This has a direct bearing on the sixteen kalā (rays of consciousness) of the mind. This fact or correlation between the ṣoḍaśa varga and the Chandra forms the basis for the Chandrakalā nāḍi (a nāḍi text of classical jyotiṣa). Only Śrī Kṛṣṇa was born with this complete strength of the mind which is why He is the Chandra avatāra of Viṣṇu in the incarnation. So what then are really the ṣoḍaśa varga? They are the aspects of mental consciousness that work through five levels of consciousness. Parāśara Nomenclature The specific names used by Parāśara in describing the ṣoḍaśa varga are very important as they provide the clue to their study. There are other names for each of the varga which we will learn later. D1 क्षेत्रं kṣetra D16 षोडशांश ṣoḍaśāṁśa D2 होरा horā D20 विंशांश viṁśāṁśa D3 द्रेष्काण dreṣkāṇa D24 वेदवाह्वंश vedavāhvaṁśa D4 तुर्यांश turyāṁśa D27 भांश bhāṁśa D7 सप्तमांश saptamāṁśa D30 त्रिंशांश triṁśāṁśa D9 नवांश navāṁśa D40 खवेदांशो khavedāṁśa D10 दशमांश daśamāṁśa D45 अक्षवेदांशः akṣavedāṁśa D12 सूर्याम्श sūryāmśa D60 षष्ठ्यंश ṣaṣṭhyaṁśa क्षेत्रं होरा च द्रेष्काणस्तुर्यांशः सप्तमांशकः। नवांशो दशमांशश्च सूर्याम्शः षोडशांशकः॥ ३॥ kṣetraṁ horā ca dreṣkāṇasturyāṁśaḥ saptamāṁśakaḥ | navāṁśo daśamāṁśaśca sūryāmśaḥ ṣoḍaśāṁśakaḥ || 3|| विंशांशो वेदवाह्वंशो भांशस्त्रिंशांशकस्ततः। खवेदांशोऽक्षवेदांशः षष्ठ्यंशश्च ततः परम्॥ ४॥ viṁśāṁśo vedavāhvaṁśo bhāṁśastriṁśāṁśakastataḥ | khavedāṁśo’kṣavedāṁśaḥ ṣaṣṭhyaṁśaśca tataḥ param || 4|| Assignment Students are required to (1) memorize these names [no marks] (2) determine the meaning of sixteen names used by Parāśara for the divisional charts in not more than 10 words each.

  • Guru Vandanā

    Lord Śiva is the parameṣṭhi guru which means the ultimate guru and Vedavyāsa is the guru of all creatures on this planet. During the present duration of Kali Yuga, Kṛṣṇa Dvaipāyana the only son of Maharṣi Parāśara, is the vedavyāsa. Vedavyāsa is a title and not a name. This truth is valid even today and will be true for many yugas to come. Many people including many Hindu believe that Vedavyāsa is a name – unfortunately knowledge of śāstra has fallen to such levels. Just like this you will come across many names which can be either that of an individual (like devatā, rākṣasa, manuśya, gandharva etc.) or a title conferred to one holding a certain position. If you are not sure, don’t hesitate to ask me in the forums, else you will always in doubt for the rest of your life! Before seeking the knowledge of the seers, it is necessary to propitiate them with prayers and mantras. At this stage of your learning it is really not necessary to understand the meaning of each and every sound you utter as you will learn all this in good time. It is important to try to say the alphabets, words and sounds in the manner in which we say it. After every mantra or prayer you will find an audio file for the same that should play in any modern browser which has flash player updated in it. There are fifteen stanza for this prayer to the Guru and every stanza has an audio file attached to it. Please play the audio and sing along LOUDLY so that you can start singing this hymn to the guru. This was among the first hymns I learnt as a child and even today I sing it from memory. Fifteen represents Guru Purnima, the full moon of the guru. Stanza 01 आनन्दमानन्दकरं प्रसन्नम्‌ ज्ञानस्वरूपं निजभावयुक्तम्‌। योगीन्द्रमीड्यं भवरोगवैद्यम्‌ श्रीमद्गुरुं नित्यमहं नमामि॥ ānandamānandakaraṁ prasannam jñānasvarūpaṁ nijabhāvayuktam | yogīndramīḍyaṁ bhavarogavaidyam śrīmadguruṁ nityamahaṁ namāmi || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 02 गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः। गुरुरेव परं ब्रह्म तस्मै श्रीगुरवे नमः॥ gururbrahmā gururviṣṇurgururdevo maheśvaraḥ | gurureva paraṁ brahma tasmai śrīgurave namaḥ || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 03 अज्ञानतिमिरान्धस्य ज्ञानाञ्जनशलाकया। चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नमः॥ ajñānatimirāndhasya jñānāñjanaśalākayā | cakṣurunmīlitaṁ yena tasmai śrīgurave namaḥ || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 04 अखण्डमण्डलाकारं व्याप्तं येन चराचरम्‌। तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः॥ akhaṇḍamaṇḍalākāraṁ vyāptaṁ yena carācaram | tatpadaṁ darśitaṁ yena tasmai śrīgurave namaḥ || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 05 ज्ञानशक्तिसमारूढ तत्त्वमालाविभूषित। भुक्तिमुक्तिप्रदाता च तस्मै श्रीगुरवे नमः॥ jñānaśaktisamārūḍha tattvamālāvibhūṣita | bhuktimuktipradātā ca tasmai śrīgurave namaḥ || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 06 मन्नाथः श्रीजगन्नाथो मद्गुरुः श्रीजगद्गुरुः। ममात्मा सर्वभूतात्मा तस्मै श्रीगुरवे नमः॥ mannāthaḥ śrījagannātho madguruḥ śrījagadguruḥ | mamātmā sarvabhūtātmā tasmai śrīgurave namaḥ || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 07 श्रीमत्परं ब्रह्म गुरुं स्मरामि श्रीमत्परं ब्रह्म गुरुं भजामि। श्रीमत्परं ब्रह्म गुरुं वदामि श्रीमत्परं ब्रह्म गुरुं नमामि॥ śrīmatparaṁ brahma guruṁ smarāmi śrīmatparaṁ brahma guruṁ bhajāmi | śrīmatparaṁ brahma guruṁ vadāmi śrīmatparaṁ brahma guruṁ namāmi || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 08 ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिम्‌ द्वन्दातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम्‌॥ brahmānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtim| dvandātītaṁ gaganasadṛśaṁ tattvamasyādilakṣyam || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 09 एकं नित्यं विमलमचलं सर्वधीसाक्षिरूपम्‌ भावातीतं त्रिगुणरहितं सद्गुरुं तं नमामि॥ ekaṁ nityaṁ vimalamacalaṁ sarvadhīsākṣirūpam bhāvātītaṁ triguṇarahitaṁ sadguruṁ taṁ namāmi || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 10 नमस्ते नाथ भगवन्‌ शिवाय गुरुरूपिणे। विद्यावतारसंसिद्ध्यै स्वीकृतानेकविग्रह॥ namaste nātha bhagavan śivāya gururūpiṇe | vidyāvatārasaṁsiddhyai svīkṛtānekavigraha || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 11 भवाय भवरूपाय परमात्मस्वरूपिणे। सर्वाज्ञानतमोभेद भानवे चिद्घनाय ते॥ bhavāya bhavarūpāya paramātmasvarūpiṇe | sarvājñānatamobheda bhānave cidghanāya te || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 12 स्वतन्त्राय दयाक्लृप्तविग्रहाय शिवात्मने। परतन्त्राय भक्तानां भव्यानां भव्यरूपिणे॥ svatantrāya dayāklṛptavigrahāya śivātmane | paratantrāya bhaktānāṁ bhavyānāṁ bhavyarūpiṇe || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 13 विवेकिनां विवेकाय विमर्षाय विमर्षिनाम्‌। प्रकाशिनां प्रकाशाय ज्ञानिनां ज्ञानरूपिणे॥ vivekināṁ vivekāya vimarṣāya vimarṣinām | prakāśināṁ prakāśāya jñānināṁ jñānarūpiṇe || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 14 पुरस्तत्पार्श्वयोः पृष्ठे नमस्कुर्यादुपर्यधः। सदामच्चित्तरूपेण विदेहि भवदासनम्‌॥ purastatpārśvayoḥ pṛṣṭhe namaskuryāduparyadhaḥ | sadāmaccittarūpeṇa videhi bhavadāsanam || Repeat this 10 times with me until you can articulate every word and memorize this prayer Stanza 15 त्वत् प्रसादादहं देवं कृतकृतोस्मि सर्वदा। मायामृत्योर्महापाशात् विमुक्तोस्मि शिवोस्मि च॥ tvat prasādādahaṁ devaṁ kṛtakṛtosmi sarvadā| māyāmṛtyormahāpāśāt vimuktosmi śivosmi ca|| Repeat this 10 times with me until you can articulate every word and memorize this prayer

  • Primary Divisions

    We must not forget that it was the Hindus who discovered what is known as the precession of the Equinoxes, and in their calculation such an occurrence takes place every 25,827 years. Our modern science, after labors of hundreds of years has simply proved them to be correct. …Count Viscount Cheiro {tab=Time and Space} Time and Space Time and space are like endless rings without a beginning and without an end. The definition of the beginning of a linear time scale or the starting point of the Universe has been the vexed question of many a thinker and this thought leads the mind to a definition of God as being imperceptible. The great Vedic thinkers personified God as KalaPuruṣa1 and harmonized these two concepts of time and space into the four-dimensional model of Bhachakra (geocentric zodiac). Normally the Bhachakra is represented as a two dimensional figure for easy reading on paper, but the other dimensions of a dynamic linear time and the vertical declination of the planets were also examined and noted. Thus, the first and foremost point to bear in mind is that every division of the zodiac has a similar or matching division of time. As we study each of the divisions, we will also examine the time measure represented by it and will get additional clues to interpret results and delineate the effect of time on the division. {tab=Rāśi} The division of the zodiac into twelve signs and twenty seven (or twenty eight Nakshatra) is the primary division in the paradigm of Vedic Astrology. Every now and then a new planet is seen and the doubts arise in the minds of the learned on the continued validity of the twelve sign zodiac. To clear these doubts, it is necessary to understand the basis of this primary division called Rāśi. The zodiac of 12 signs and 27 constellations was prepared by carefully observing the movement of the Sun and Moon in the geocentric model of the universe. Rāśi – twelve Sun signs The relative motion between the Sun & Moon shows that the Synodical Month (new moon to new moon or full moon to full moon) is 29D 12H 44M 3S = 29.53059D. Rounding off to the next higher integer we get 30 days during which, the average solar motion is 30 Degrees. Finally, dividing the Bhachakra of 360 degrees by 30, we get 12 signs, or the 12 sun signs as the Sun2 gets over-lordship of all signs being their pater. The twelve signs are Mesha (Aries), Vrisabha (Taurus), Mithun (Gemini), Karkata (Cancer), Simha (Leo), Kanya (Virgo), Tula (Libra), Vrischika (Scorpio), Dhanus (Sagittarius), Makara (Capricorn), Kumbha (Aquarius) and Meena (Pisces). Figure 1: The Sun sign Zodiac Sun Chakra | East India Venus ‘Diamond’ – North, West India Jupiter ‘Square’ Chakra – South India {tab=Kendra} Kendra (Quadrant) The beginning of the zodiac was fixed based on the position of the sun on equinoxes i.e. when the days and nights are equally long and this was at the zero degree of Aries and Libra. In this manner, the four crucial points of the zodiac were determined as zero degrees of Aries, Cancer, Libra and Capricorn. The Rishi’s realized that there were actually two zodiac’s – one where the solar system could be considered as an independent system in itself and another in which the solar systems movement around another ellipse center called VISHNU-NABHI is also accounted for. These two zodiac systems are called Sayana (Tropical) and Nirayana (Sidereal) Bhachakra. The primary difference between the two being the motion of the solar system in the universe which is measured by the period of precession of the equinoxes – 25,800 years and when calculated from the point when the same is zero (i.e. sidereal and tropical zodiac coincide) is called Ayanāṁśa3. Now, the difference between the starting points of the two zodiac’s at any point of time is called Ayanāṁśa. In the concept of the Hindu calendar4 we realize that Varahamihira’s advocation of using the Suklanta Masa had a lot to do with the nomenclature of the Months on the basis of the normal Nakshatra position of the Full Moon and this determined the start of each lunar month (and not the Amanta Masa system as is in vogue in most of India today). In any case the star ‘Chitra’ was observed as the point of fixation and ‘Chitra Paksha’ referring to the opposite point from ‘Chitra5’ represents the beginning of the zodiac. The basic point is that the zodiac was divided into four parts of ninety degrees each by the four points representing the beginning of Aries, Cancer, Libra and Capricorn and that these four points defined the four goals of human existence as (a) Dharma – righteousness and adherence to natural and societal principles (b) Moksha –Spirituality and emancipation from the cycle of rebirth, (c) Kaama – existence of desires and their fulfillment or denial as the cause of rebirth and (d) Artha – wealth. The four parts, on the other hand, divided the life into four ashrams, which form the foundation of Hinduism. This is also the concept in ‘Chatuspada6 Dharma’. The Sankhya Śāstra teaches extensively about the Pancha Tatwa or the five forms of existence of all bodies. These forms of existence are (1) Prithvi (Solid state), (2) Jala (Liquid state), (3) Vayu (Gaseous state), (4) Agni (Energy state) and (5) Akash (ethereal or vacuum state). Vacuum permeates the entire universe and hence, the Akash Tatwa is present throughout the Bhachakra. The other four Tatwa were found to be in a predominant form in Aries (Agni), Cancer (Jala), Libra (Vayu) and Capricorn (Prithvi). {tab=Trikona} Trikona (Trine) In a similar manner, the Trikona (trine) should also be understood as being the division of time into three aspects of past, present and future. Using (a) Manu Smriti statement that ‘a day in the life of the Gods is a year in human life’ we arrive at the basic equation of 1 Deg (=day motion of Sun) representing 1

  • Method of Three Kings

    {tab=Intro} Examination of Rāśi Chart What are the areas we need study in the kṣetra? These include primarily the nature, health and longevity of the native and then we can go into the various areas of his life from each of the houses and their lords. We start with longevity which is the most important of the three as life is everything (sarva) and death is nothing (śūnya). Life is Light Life is light and death is akin to darkness. Sunrise and lagna are equated with life while sunset and 7th bhāva are equated with death. Light is called divu in Sanskrit which is also the root for the word deva or devatā. Light of the Deva The word jyotiṣa includes light (jyoti) and a source of enlightenment (iṣa). The source of the light is called deva. Most scholars misinterpret the word ‘Deva’ as meaning ‘God’. In reality, there are 33 deva’s with about 330 million forms. The word is derived from the root divu that has ten meanings[1] which define the purpose of a deva. Nirukta[2] defines Deva as that which (a) confers benefits (dānada) (b) illumines (dīpanada) or (c) is the source of such knowledge or illumination (dyutanad). Thus, translating deva as God is conceptually incorrect and a reference as ‘demi-god’ would be more apt. This view is further confirmed without an iota of doubt in the Aitereya Brāhmaṇa[3] as well as the Satapatha Brāhmaṇa[4]. The natural question is ‘if Deva’s are not Gods, then who or what are the Deva’s and in what manner are they linked to Jyotish’? Satapatha Brāhmaṇa 14.16: katame te trayastriṁśat iti aṣṭau vasavaḥ| ekādaśa rudrā dvādaśādityāḥ ta ekatriṁśat indra’caiva prajāpatiśca trayastriṁśāviti|| Translation: (We) speak of the thirty-three (deva) of which (a) eight vasus, (b) eleven rudrā and (c) twelve ādityā add up to thirty-one; (d) indra and (e) prajāpati included bring their number to thirty-three. We have a list of 33 devas that guide the entire process of creation, sustenance and destruction. These include Asta Vasava or the eight perennial sources of light, which are associated with the process of sustenance, experience and learning for the atma (soul). The number eight is crucial as it links these eight lights to the eight spokes of the Kala Chakra (also known as Kota Chakra) and the eight Chara Karaka which represent the individual soul and the other souls that interact with it in the learning process. At the level of the Atma (soul) life is nothing but a learning process where every soul, be in the body of a human being, animal or any creature is constantly interacting and sharing knowledge in a learning process indicated by the relationship between Jupiter (teacher) and Mercury (student). This is the understanding, which goes into Varahamihira’s vīryotkaṭā principle[5] or Jaimini’s second source of strength. Dvādasa Āditya or the twelve sun signs are the fields of knowledge and source of material benefits for the maintainence of the created being. Indra is the king of the devas just as the Atmakaraka is the king of the horoscope. Prajapati is the creator and represents Brahma in his creative aspect. Ekadaśa Rudra or the eleven destroyers are associated with the destruction of the creation and the created being. Of these, one shall be Maheśvara (Shiva) responsible for delivering the soul from the bondage of the mind (mana) while the remaining ten shall be responsible for the protection of the body. Phalīta jyotiśa has two aspects – (1) the study of the real spiritual being and the learning process where the aṣṭa vasavaḥ and indra are involved, which we consider is the first principle of jyotiśa śastra, and (2) the study of the field where the entire learning process, survival and sustenance of the created being is carried out where the Dvādasa Āditya and all other devas come into the picture, which we consider is the third principle of jyotiśa śastra. Ayur jyotiśa is the study of the period of sustenance in this material universe as well as the period for the return of the individual soul to its spiritual master. The former is controlled by the rudra while the latter is specifically controlled by maheśvara (śiva). Brahma (prajapati) also comes into the picture and these twelve devas (ekadaśa rudra and prajapati) weild all control in this aspect, which we consider is the second principle of jyotiśa śastra. In this workshop we shall study the rudra and prajapati for getting a deeper uderstanding of the life and death process. {tab=Rudra} Ekādaśa Rudra Satapatha Brāhmaṇa 14.16: katame rudrā iti| daśeme puruṣe praṇā ātmaikādaśaḥ tekatame rudrā iti| daśeme puruṣe praṇā ātmaikādaśaḥ te yadasmat martyāccharīradutkrāmanti atha rodantiyadasmat martyāccharīradutkrāmanti atha rodanti tad tad rodayanti tasmād rudrā iti|tad tad rodayanti tasmād rudrā iti| The eleven Rudra[6] are defined as devas. Ten of these Rudra are like huge bull elephants holding the ‘Prāṇa’ (vital life force or air) within the body that sustains the breathing and life. Their nature is akin to Marut or storm god and in a sense like Vayu (the air element or the wind god). The eleventh Rudra is Maheśvara and is responsible for the Atma (soul). These are called Rudra from the root Rud meaning to weep as their ‘going away’ results in the death of the native and the near and dear ones weep. These eleven Rudra (including Maheśvara) are responsible for the destruction of everything that has been created and form the second principle of Jyotish. Their ‘going away’ causes the Tattva to separate and the body disintegrates. The first to leave under normal conditions is vayu (vital breath/air/gas), which is ruled by Saturn. Hence, Saturn becomes the Ayus karaka or the significator of longevity and the spiritual discipline of prāṇāyāma (retaining vital breath) results in long life and good health. In the first stage, there is the destruction of the physical body by the ‘going away’ of any of the ten Rudra. In physical terms, this means the separation of the Mana (and Atma) from the body. Thereafter the

  • Exaltation and Debility

    Definition VA West[1] VA Graha Exalt D D Fall D Sun Ar 10 20 Li 10 Moon Ta 3 3 Sc 3 Mars Cp 28 28 Cn 28 Merc Vi 15 15 Pi 15 Jup Cn 5 15 Cp 5 Ven Pi 27 27 Vi 27 Sat Li 20 21 Ar 20 Rāhu Ge Ta 3 Sg Sc Ketu Sg Sc 3 Ge Ta In Vedic Astrology, exaltation is one of the six essential dignities of a planet (Babylonian astrology uses five essential dignities instead and calculates them differently). Each of the seven traditional planets has its exaltation in one zodiac sign. This exaltation is its ‘uccha bala’ or rising power. We will understand these exaltations when we study ṣaḍbala, the six sources of strength. Exaltation and debility of the planets is the oldest astrological feature perhaps predating the very zodiac. In which case, the exaltation and debility must have their roots in the degrees of the bhā-chakra and in the nakṣatra. Many modern thinkers believe that Indian astrology was borrowed from the Greeks, but this one fact contradicts their thinking as the Indian and Greeks disagree with the exaltation degrees which forms one of the fundamental elements of their astrology. Secondly, in practice, Vedic astrology makes extensive use of this element while western astrology treats it like an ornament. Albiruni, The Book of Instruction in the Elements of the Art of Astrology, ch.444: Hindu’s differ as to degrees’: “There is no difference of opinion as to the signs of exaltation, but the Hindu’s differ as to the degrees in certain cases. They are agreed that the exaltation of the Sun lies in 10° of Aries, of Jupiter in 5° of Cancer, of Saturn in 20° of Libra, the others as above, except with regard to the Dragon’s head [Moon’s north node] and Tail [Moon’s south node] which are not mentioned by them in this connection as is quite proper. Effects of Exaltation or Fall A planet in debility (fall) shows its lordship (house, bhāva) diminishing (falling) while one in exaltation shows the bhāva increasing. If the planet is retrograde, then the reverse shall happen as it gives the results of the opposite sign. If it is exalted and retrograde, it gives the results of opposite sign which is its sign of debility. While the results, or fruits are those of loss and diminution, the effects of its exaltation like high thinking and morals or ethics shall not go away. For this reason, Viṣṇu avatāra must have at least two planets in exaltation of which the planet indicating their avatāra powers must be exalted. In the chart of Śrī Rama the Sun is exalted while Śrī Kṛṣṇa has exalted Moon. Similarly, Narasiṁha is exalted Mars, Budha-avatāra is exalted Mercury, Śrī Vāmana is exalted Jupiter, Śrī Paraśurāma is exalted Venus, Śrī Kūrma is exalted Saturn, Śrī Varāha is exalted Rāhu and Śrī Matsya is exalted Ketu. Pūrṇimā Symbol Graha Ex Viṣṇu Fall Kālikā Sun Ar Rama Li Mātaṅgī Moon Ta Kṛṣṇa Sc Bhuvaneśvarī Mars Cp Nṛsiṁha Cn Bagalāmukhī Mercury Vi Buddha Pi Tripurā Jupiter Cn Vāmana Cp Tārā Venus Pi Paraśurāma Vi Kamalā Saturn Li Kūrma Ar Kālī Rāhu Ge Varāha Sg Chinnamastā Ketu Sg Matsya Ge Dhūmāvatī Lagna Kalki Bhairavī Exaltation point is like pūrṇimā (full moon) and debilitation point is like amāvāsya (new moon) for a planet. Therefore, when a planet falls from its exaltation to its debilitation point, it is said to be अवरोह (avaroha) or falling like the kṛṣṇa pakṣa moon. When it rises from its debility to its exaltation point, it is said to be आरोह (āroha) or increasing like the śukla pakṣa moon. In Vedic astrology one of the important concepts is ‘śukla pakṣa is Viṣṇu pakṣa, kṛṣṇa pakṣa is rudra pakṣa’. The planet which attains exaltation has the energy of the Viṣṇu avatāra whereas the planet which attains debility needs the śaktī of the Kālikā avatāra (Mother Divine). Planets in āroha are in their Viṣṇu pakṣa whereas planets in avaroha are in their rudra pakṣa. In this manner the Mahāvidyā were linked to the Avatāra, and they are exactly ten in number. Raja-bhaṅga (cancellation of exaltation) causes the bhāva to suddenly suffer while nīca-bhaṅga (cancellation of fall) causes the bhāva to suddenly rise [We learn these under ‘Yoga’ next year]. Examine Exaltation Degree Since the exaltation degrees of planets were known even before the advent of the zodiac, it goes without saying that these degrees are actually absolute degrees of the zodiac. Later when the knowledge of the signs was revealed, these degrees were mapped into the signs. For example, the exaltation of Saturn is in 200° which is also Libra 20°. Secondly, the word ‘bhā-chakra’ refers to the nakṣatra chakra having 27 lunar mansions with 4 pada in each nakṣatra (total of 108 nakṣatra pada). This is a feminine view of the universe as the lunar mansions are related to the periods of women and their fertility and delivery, which is the birth of baby. Later, the rāśi (fixed zodiac) was carved out by taking 9 nakṣatra pada to equals 1 rāśi. Later, when divisional charts were known, the second most important divisional chart was the Navāṁśa as one nakṣatra pada was equal to one navāṁśa. As a first step to understanding exaltations and comparing the statements of the East (India, Vedic) and West (Babylon, Greek), let us map the exaltation degrees into nakṣatra. The difference of opinion are related to the exaltation (and fall) degrees of Sun, Jupiter and Saturn primarily and also the nodes. Vedic, India Babylon, Greek Vedic, India Graha Exalt Deg ★ Nakṣatra Deg ★ Nakṣatra Fall Deg ★ Nakṣatra Sun Ar 10 10 1 Aśvinī 20 20 2 Bharaṇī Li 10 190 15 Svātī Moon Ta 3 33 3 Kṛttikā 3 33 3 Kṛttikā Sc 3 213 16 Vaiśākha Mars Cp 28 298 23 Dhaniṣṭha 28 298 23 Dhaniṣṭha Cn 28 118 9 Aśleṣā Merc Vi 15 165 13 Hastā 15 165 13 Hastā Pi 15 345

  • Karma and Freewill

    After death a person carries with him the dharma (and the Karma), which can be divided into two broad parts called Saṅcita Karma and Prārabdha Karma. Saṅcita Karma is finished in various types of hells and suffering in the life after death whereas Prārabdha Karma has to be carried into another body and can be burnt only through experience. So, only the most elevated souls who have complete control over their Indriya (sense’s) are not affected by these experiences in this life. All others are. Based on the Prārabdha Karma, Krishna decides the circumstances of birth, experiences and length of life that a person has to undergo to complete this Prārabdha. Sometimes one life is not enough and many births maybe necessary. The conception chart is used to determine the past karma. In fact the Dvādaśāṁśa (D-12 Chart) of the Niṣeka (Conception) tells us many details. This is not a practical proposition, but not an impossibility given the direction of development of the biological sciences. The Janma Kuṇḍalī (Birth Chart) is the perfect map of the Prārabdha Karma and the Ṣaṣṭiāṁśa (D-60 Chart) is the most vital in the ṣoḍaśavarga scheme of Parāśara. The D-60 gets the highest weightage in the vimśopāka bala scheme and hence establishes its priority over others. This chart also tells us about the Prārabdha Karma in addition to the navāṁśa, rāśi and other charts in their relative importance (weights assigned by Parāśara in Vimśopāka scheme). Given this paradigm of the theory of Karma and rebirth, we hardly have any space to manoeuvre and it seems that the journey through this life is an inevitable jail term that we must bear. This is true. Now the hard question is what is the role of Jyotish and in what way is the Jyotish going to help in altering the inalterable or changing that which cannot be changed as the term is fixed and so is the sentence inevitable. In reply some astrologers offer platitudes like making the suffering easier by knowing that this was an eventuality and that this is only a natural reaction to what we had done, but then this is a nice logical analysis and is not really supported by the traditional texts or literature. Harihara the author of Praśna Mārga [Praśna Mārga – ref. translation by Dr.B.V.Raman] answered this question in detail. After reading that, all doubts will disappear and you will realize the great job that Dr Raman has one. Like every other birth, the Atma rides (Āruḍha) this Mana (Mind-Moon), which controls this Sareera (Body). The Atma remembers all it’s past incarnations but the Mana, being new and aware of this incarnation alone cannot understand the reason behind the various forms of suffering that it sees and experiences. It expresses anger when a feeling that injustice has been done (based on its awareness and concept of justice) this is Mars and later this passion results in sorrow as the Atma does not cooperate with the Mana being aware that the Prārabdha Karma is being burnt through this anubhava (experience). It is here that Jupiter intervenes. If Jupiter is strong in Simhalokamsa or is strengthened by adoration of one’s DIKSHA GURU (be careful here – not Siksha Guru’s like K N Rao or myself and Acyutānanda Dāsa has warned us to be very careful with the advent and advancement of Kali Yuga w.r.t guru’s), then one is directed in the path of self-correction through recitation of prayers for forgiveness and protection from evil experiences that are destined to come. This is the point made by Harihara when he was explaining the value of Praśna. Praśna tells us whether the native has done better or worse Karma from his birth till the time of Praśna. By implication, Karma done in this life is immediately recorded by Chitra Gupta (sitting on the star Chitrā -linked to Chitra Pakṣa Ayanāṁśa maybe). [Some astrologers advise the worship of Chitragupta the assistants of Yama on Chaitra (derived from Chitrā) Pūrṇimā so that they may skip some records of your bad Karma!!!]. These immediate recording results in an alteration or influence to the birth/natal chart and have a profound influence on the immediate and long-term future. If the Natal Chart planetary positions are better than the Praśna chart, then the person has fallen further in this life i.e. accumulated more bad karma. If the Natal chart planetary indications are worse than the Praśna chart then infer that he has done better Karma in this life, and to that extent shall have a better future. If the indications of the Natal and Praśna chart are the same, then he is merely sailing through this life experiencing the past Karma. That the effect of this Karma can alter the indications of the Janma Kuṇḍalī including longevity. Question of Free-Will It is evident from the above clear statements that the Karma we do in this life is immediately recorded from the moment the Karma is performed and has an immediate impact on the future whether immediate or distant or subsequent births. It is here that another question crops up. This is the question of FREE WILL. Now, what is free will? It means the power to determine the action that one shall take as a consequence to or for the purpose of some event or goal. It is a goal directed action and not an involuntary action. This is where the question of Upachaya comes up and the houses 3,6,10 & 11 deal with the actions that one can or will take given the various inputs from the environment (33% is bounded rationality like the Simonian model of decision making). Thus, in the first place, this action itself is bounded by various inputs and this is called bounded rationality depending on four factors that are like four boundaries of a plot – Information (Knowledge) called BUDDHI [Dharma-Ayana], Resources that are focused on vrddhi or increase of wealth [Artha-Ayana], Abilities that fulfill desires based on (the purity of) the purpose śuddhi

About Us

  • Scholarship Application Form

    The Scholarship application form is required only for those who cannot pay the course fees. Regular students of PJC 2015 Batch do not need to fill this form. Any 2015 Batch student who cannot pay the course fees will have to fill this form to be considered for scholarship [contact-form subject=”PJC Year-2a Application Form” to=””] [contact-field label=”Name” type=”name” required=”true” /] [contact-field label=”Email” type=”email” required=”true” /] [contact-field label=”Completed PJC Year-1″ type=”select” required=”true” options=”Yes – Online Only,Yes – Online and Himalaya” /] [contact-field label=”How much can you pay?” type=”select” required=”true” options=”75% $750 ,15% $150 ₹10,000,Cannot Pay” /] [contact-field label=”Explain your need” type=”textarea” /] [/contact-form]

  • Join PJC Year-2

    Who is eligible to join PJC Year-2A Any PJC Member of the Tirupati batch i.e. who joined PJC Year-1 in the year 2018-19 is eligible to join Any PJC Member of an earlier batch who wishes to repeat the year, is also welcome to join Who can attend the Contact Class Only those PJC Year-2 Members who have registered for this course online are eligible to attend the Tirupati Class. There are no fees for the Tirupati contact classes. Joining Options There are three options to join PJC Year-2 in 2020. The Early Bird Fee option is discounted $900, then there is the Standard Fees $1080 which can be paid in full upfront or a slightly more expensive Subscription option of $100 per month. Scholarships Finally we also have scholarships for many of those deserving students who cannot pay for the PJC Course. Before you choose a subsidized fee, bear in mind that we would need the prior approval of the Course Mentor Mrs. B. Lakshmi Ramesh. Your Mentor will register your email in PJC Year-2 Website ONLY after you are approved and have paid. Do not register before that. Joining Options Academic PJC Year-2 (2019-23 Batch) Early Bird Fees Subscribe Scholarship Fees ₹ 60,000 $ 900 ₹ 6000 $90 ₹ 36,000 $500 Period One-time Monthly One-time Details Single ₹65,000 / $900 Web Access Optional Contact Class No Hassles 12 Payments of ₹6000 / $90 12 X ₹6,000 = ₹72,000 / $1080 Web Access Optional Contact Class Report Payment to Mentor Single ₹36000 / $500 Web Access Optional Contact Class Prior Approval Must Petition Mentor Note: Scholarships and limited and have to be pre-approved by the Mentor Lakshmi Ramesh. Those seeking scholarship/subsidy need to petition her. Petitions can be rejected without giving any explanation. It is the prerogative of the mentor to accept and admission is subject only to her approval only. Important Notice The fees are based on the economy of the region as well as the number of days the mentor is likely to spend in contact course. Fees do not include travel and stay costs as well as any incidentals for the contact classes. Contact Classes are (optional). Students attending the contact classes are expected to give Guru Dakṣiṇa as this is the traditional way. Fees indicate above do not include guru dakṣiṇa. This is optional and is based on the heart of the student and appreciation for all that he receives. It is the vedic way which we must learn. Contact classes will be held in Locations chosen by the Mentor. Your contact course dates will be announced by your mentor at the forum [contact-form][contact-field label=”Name” type=”name” required=”true” /][contact-field label=”Email” type=”email” required=”true” /][contact-field label=”Website” type=”url” /][contact-field label=”Message” type=”textarea” /][/contact-form]

  • Sarbani Rath

    Sarbani Rath JSP India Head of SJC 15B Gangaram Hospital Road, New Delhi 110060, India +91-9810449850 fb/SarbaniRath @sarbanirath Bio: Born on the Thirtieth day of June 1962 in Calcutta, India at seventeen minutes past midnight, to very pious parents Ashoke Kumar Sarkar and Aloka, who were the third generation in the Sarkar family directly associating with the Ramakrishna order. Sarbani had the good fortune of associating with the saṅnyāsins of the Śrī Sāradā Math from birth. When only four years old she learnt how to make the Śiva Liñga with mud from the banks of the Gaṅgā and worship with sixteen offerings (ṣoḍaśa upacāra), mantra and mudra. The grace of Holy Mother Śrī Sāradā Ma flowed as she learnt Sanskrit and vedic literature including purāṇa and various spiritual practises directly from the Math. Formal education at Loreto House School ensured a healthy balance between traditional vedic learning and modern English public school. She graduated in Political Science from Presidency College in 1985. She completed her Masters degree from University of Calcutta in 1987. In 1987 she moved to Delhi to work as a social scientist specialising in environmental law and policy, history of conservation, the concept of the nation state and human rights. Based at the Centre for the Study of Developing Societies (CSDS), the Indian Institute of Public Administration (IIPA) and later at the World Wide Fund for Nature-India (WWF-India), Delhi she worked closely with grassroots organisations, academics, lawyers and judges particularly in the area of national parks and sanctuaries and the conflict area between wildlife and the livelihood rights of forest dwellers. She has taught as a guest lecturer at the M.Sc. programme in Environmental Biology, University of Delhi and at the graduation programme at the National Institute of Design (NID), Ahmedabad. An intense teacher @SJC Singapore, 2004 Her childhood passion for vedic astrology and other occult sciences like I-Ching and the Tarot led her to gradually move fulltime into this field of work. She was a professional Tarot Reader for 12 years in the 1990’s with a large collection of Tarot Decks, although she primarily used the Crowley and the Rider-Waite decks for her readings. The turning point was in 1998 when Bṛhat Parāśara Horā Śāstra became the principal book on her table. She has been exclusively studying and practicing Jyotiṣa under the able guidance of Pt. Sanjay Rath. After receiving the Bṛhaspati Gāyatrī in 2002 she has been practising jyotiṣa professionally and teaching as a Jyotiṣa Guru of Śrī Jagannāth Center (SJC). She went on to be the President of SJC in 2008. She continues her passion of reading Vedic literature and after finishing a thorough study of the Garuḍa Purāṇa, is currently working on Sāradātilaka Tantra and Skanda Purāṇa. L-R: B.Lakshmi Ramesh, Sarbani Rath, Komilla Sutton In 2011 she successfully completed the 5-year long Jaimini Scholar Programme (2007-11) and is a certified Jaimini Scholar of the First Himalaya Batch of Devaguru Bṛhaspati Center (DBC). On the directions of the DBC-Institute she is currently a teacher and Course Co-ordinator of the 2nd Himalaya Batch of the Jaimini Scholar Programme. As the Managing Editor of Sagittarius Publications, she oversees the publication of the quarterly jyotiṣa journal The Jyotish Digest and other astrology books. She has presented papers at various Jyotish conferences in India, USA, London and Serbia. She is a member of the British Association of Vedic Astrology (BAVA). [contact-form to=’’ subject=’PJC Contact’][contact-field label=’Name’ type=’name’ required=’1’/][contact-field label=’Email’ type=’email’ required=’1’/][contact-field label=’Comment’ type=’textarea’ required=’1’/][/contact-form]

  • Welcome to PJC Year-2A

    Welcome to the second year of the Parāśara Jyotiṣa Course which is divided into two academic years – PJC Year-2A and PJC Year-2B, i.e. two academic years, which can translate into about 3 calendar years. Course fees are payable only for academic years, even if they take longer to complete. Prārambha: Commencement: This is the introduction to the course and the concerned chapters of Bṛhat Parāśara Horā Śāstra. We intend to cover this from January to March. PJC2: Varga Charts is the first group/academic year comprising of Ṣoḍaśavarga: Sixteen Divisions Varga Chakra: DChart Application Due to time constraints, those of you who register early will get some preliminary material to study and familiarize yourselves with the huge work load. Studying sixteen charts, as well as their variations is a big job indeed. However daunting, it is fun when learnt in the methods of the tradition. Importance of Divisions Vedic Astrology is known for its wide scope encompassing a multitude of systems each comprising of intricately worked paradigms that are synchronized with clockwork perfection. भवनादिपैः समस्तं जातक विहितं विचिन्तयेन्मतिमान्। एभिर्विना न शक्यं पदमपि गन्तुं महाशास्त्रे॥ bhavanādipaiḥ samastaṁ jātaka vihitaṁ vicintayenmatimān, ebhirvinā na śakyaṁ padamapi gantuṁ mahāśāstre. [Kalyāṇavermā, Sārāvalī 3.12] Kalyāṇavermā opines that Varga’s (divisions and divisional charts) are the lamps that provide enlightenment about the Bhava’s (houses) and without these (brilliant Jyotish tools) it would be impossible to venture a step into this great subject (of Vedic astrology). It is evident that the divisional charts hold the key to predictions and understanding the horoscopes. The birth of twins provides the greatest challenge to all astrologers. The general concept that the Rāśi chart is the be all and end all of Jyotish takes a beating as the Birth Chart and sometimes even the Navāṁśa charts of twins are invariably the same, yet their fortunes, looks etc are totally different. It becomes amply clear that there is yet another chart that is far more important than the Rāśi & Navāṁśa Charts. This is the Shastyāṁśa Chart (D-60) as Parāśara gives the highest weightage to this chart under the Vimsopaka Bala scheme (20-Point strength based on divisional dignities). We must respect the teachings of the Maharishi’s for this knowledge to unfold and attempt to look beyond what our mind believes to be the final truth. Every facet of life finds place in one of the twelve signs of the zodiac and the twelve houses of the horoscope. This results in the clubbing of many aspects in a particular house or sign thereby making the interpretation very subjective. Assigning natural lordships to planets over individual matters (Naisargika Karakatwa) supports this. For example, the fourth house rules over properties, mother, home, happiness, vehicles, formal education etc. While the examination of the Bhava may not be able to give a clear-cut picture and additional examination of the natural significator like Moon for mother, Venus for vehicles, Mars for properties, Ketu for home etc. will make the reading easier, but definitely not affirmative. This is where intuition steps in and the gifted astrologer is bailed out. If the invaluable tool of divisional chart were added, the reading would not only be accurate, but quite detailed. In fact, the ‘intuitive’ element can never be fully divorced from Vedic Astrology. But then such brilliant tools like the Varga’s work like a microscope showing the astrologer various hidden facets of the chart as well as many facts and details that would otherwise be invisible in the Rāśi Chart. Scope of PJC Year-2 The popular ṣoḍasavarga (lit. sixteen divisions or divisional charts) is based on the hypothesis that Man (Rāśi Chart) is not divorced from his environment (Divisional charts). This primary model along with smaller schemes of Daśā Varga (ten chart model), Sapta Varga or Shad Varga has been dealt with in this course. The Vimsopaka scheme and other mathematical tools to estimate the strength of the planets, their dignities by placement in strong divisions etc, have been included in PJC Year-2A. There are various methods for drawing these Divisional charts and each of these has a different usage depending on the principle behind its construction. I have attempted to cover every possible deviant model (including the various suggestions of scholars on Jaimini) along with the primary model and have also attempted to bring out their usage. Not Included The Divisions and D-Charts, which are outside the standard 16-Chart paradigm of Parāśara, have not been fully dealt with in this course. For example, you will learn the five types of D2 Chart (Hora Chakra) but not all types of other DCharts. The Divisional charts used by the Tajaka Astrologers in preparing the Annual (Varsha Pravesh) Horoscopy [Tajaka Varga], the Kauluka’s, Shastāṁśa and Rudrāṁśa taught by Jaimini along with the special daśā’s the Maharishi proposed for these divisional charts [Jaimini Varga], the higher divisions used in the Nāḍi works [Nāḍi Varga] as well as many other divisional charts or just divisions like the Mrityu Bhaga that I have encountered in this endless journey into Vedic Astrology has not been included in this course. There is the Jaimini Scholar Program where all these advanced models have been taught in very great detail. Students would do well to find a Jaimini Scholar to learn from in the future. Another kind of Varga is the Astakavarga system that uses dots and dashes from the natal placement of planets to determine the relative strength of signs and planets and goes into elaborate calculations to determine their good and bad results. This is another marvelous tool for examining transits as well as Vaastu Śāstra[1]. I have touched on the subject with the hope that this knowledge leads to happier homes and better lives. This will be taught in great detail in a later year of PJC. [1] Vedic architecture.

PJC Blog & More

  • Chandigarh Workshop

    Files that were discussed at the recent Chandigarh Workshop are being uploaded. If you want the DVD Video of the workshop, contact the organisers Karma Kṣetra Dasāṁśa Disease

  • Sixteen Ascendants

    Study the effect of the Lagna in the sixteen divisions. What is the implication of the Lagna being in a malefic sign like Aquarius or Scorpio How do some aspects of life always cause trouble? Study the implications of the Lagna and realise that this holds the key to the divisional chart

  • Glorious Gītā Chapter XI

    Padma Purāṇa Extract Lord Shiva said “My dear Pārvatī, now I will relate to you the glories of the Eleventh Chapter of Śrīmad Bhagavad-gītā. It is not possible to tell it’s full glories, as there are thousands of stories, I will relate one of them only. On the banks of the Pranita river is a large town of the name Megankara in which is the famous temple of Jagat Iśvara (Jagannāth). Jagat Iśvara is holding in His hand a bow. In that town of Megankara, there was a pure brāhmaṇa of the name Sunanda, who remained a brahmacārya his whole life. Sunanda would sit in front of Lord Jagat Iśvara and recite the Eleventh Chapter of the Śrīmad Bhagavad-gītā and remember the Universal Form of the Lord. By reciting that Eleventh Chapter of Śrīmad Bhagavad-gītā, he gained complete control over his senses and was able to remember Lord Jagat-Iśvara continuously. Once that pure brahmana Sunanda went on a tour of the holy places on the banks of the Godavari River. He visited all the sacred places, starting with Vraja-Tirtha. In all the holy places he visited, he bathed, and took darshan of the presiding deity. One day he reached the town of Vivian Mandela. Along with his associates he searched for a place to stay and eventually in the middle of that town they found a dharmashala, where they all took rest for the night. When Sunanda woke up in the morning he found that all his associates had left. While searching for them, he met the headman of the town, who immediately fell at his feet and said, “Oh great sage, I cannot say where your associates have gone, but I can tell you that there is no devotee equal to you. I have never seen anyone as pure as you. Oh, my dear brahmana, I am begging you to stay in this town.” When Sunanda heard the humble request of the headman of the town, he decided to stay for some days. That headman made every arrangement for the comfortable stay of Sunanda and engaged in his service day and night. After eight days had passed, one villager came before Sunanda, crying very loudly and said, “Oh pure Brahmana, last night one rākṣasa ate my son,” Sunanda inquired, “Where does that rākṣasa stay? And how did he eat your son?” The villager replied, “In this town one very frightful rākṣasa lives, who every day was eating villagers as and when he pleased. One day, we all went to that rākṣasa and requested him to protect us, in return for which we would provide him with his daily food. One dharmashala was built, and any travelers who came here were sent there to stay and while they were sleeping the rākṣasa would eat them, In this way we have been able to protect ourselves from this rākṣasa. You, along with your associates, stayed at that dharmashala, but that rākṣasa did not eat you along with everyone else. The reason I will tell you. Last night a friend of my son came but I did not realize that he was a very close and dear friend of my son, so I sent him to stay in dharmashala. Later when my son found out, he went after him to try and bring him back from the dharmashala but when he went there, he was also eaten by that rākṣasa. Today, in the morning, I went to that rākṣasa and asked him, why he had eaten my son along with the other travelers. I also requested him, if there was any way, I could get back my son. That rākṣasa told me, “I did not know that your son had also entered the dharmashala, thus he was eaten with everyone else. As far as getting him back that will be possible when I am freed from this rākṣasa body which will be possible by the mercy of a person who recites the Eleventh Chapter of Śrīmad Bhagavad-gītā daily.   Right now, there is one brāhmaṇa staying in this town, who had stayed at this dharmashala, but I had not eaten him, because he daily recites the Eleventh Chapter of Śrīmad Bhagavad-gītā. If He daily recites the Eleventh Chapter of Śrīmad Bhagavad-gītā seven times then sprinkles water on me, then I will be able to get free from the curse of this rākṣasa body”. Sunanda inquired, from that villager, “What sin did this person perform to attain a rākṣasa body?” The villager replied, ‘Long ago there had been a farmer living in this town. One day he was guarding the fields when, just a little distance away from him, one large vulture attacked a person, who was traveling on the road. At that time, one yogi was passing by and when he saw that person being attacked by that vulture he came running to his aid but when he reached him, it was too late. Then that yogi became very angry with the farmer and spoke to him as follows, “One who sees others in danger from thieves, snakes, fire, attack by weapons etc., and even though he is capable of helping them, but does not come to help, is punished by Yamarāja. After suffering in hell for a very long time, he takes birth as a wolf. And one, who helps someone in need of help, certainly pleases Lord Vishnu. One, who attempts to save a cow from the hands of a ferocious animal, a low-class man or a wicked ruler, attains Lord Vishnu. Wicked farmer, you saw that vulture attacking that person but still you made no attempt to save him. Now I curse you to take birth as a rākṣasa.” The Farmer said, “I was watching the fields for the whole night and I am very tired, so kindly be merciful to me, oh, gentle sage.” The yogi replied, “When someone, who is daily reciting the Eleventh Chapter of Śrīmad Bhagavad-gītā, sprinkles water on your head, then you will

  • Wearing Gemstones

      Sapphire Illustration Process of energizing Yellow Sapphire ring Direction : North – East Weekday : Thursday Color : Yellow (Turmeric) Metal : Gold Gemstone : Yellow Sapphire, Yellow Topaz Fruit : Banana, Mango [Yellow] Flower : White Flowers Food : Rice mixed with Bengal Gram Incense: Champa Prāṇāyāma Instruction: This is to be done 10 (ten) times. Breathe in and recite mentally ॐ भू: । ॐ भुवः॒ । ॐ स्वः । ॐ महः । ॐ जनः । ॐ तपः । ॐ सत्यम । om bhūḥ| om bhuvaḥ| om svaḥ| om mahaḥ| om janaḥ| om tapaḥ| om satyam| Hold Breath pressing nostrils with ring finger and thumb and recite mentally तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि। धियो यो नः प्रचोदयात्॥ tat saviturvareṇyaṁ bhargo devasya dhīmahi| dhiyo yo naḥ pracodayāt|| Breathe out and recite mentally ॐ अपो ज्योतिः रसोऽमृतं ब्रह्म। भूर्भुवस्स्वरोम्॥ om apo jyotiḥ raso’mṛtaṁ brahma| bhūrbhuvassvarom|| Pañca Upacāra Pūjā Instruction: Either do this pūjā mentally or physically with Śiva liñga or both. Step 1: Rub the ring finger with the thumb from the base to the tip, both hands. As you rub, recite this mantra and imagine all the heavenly waters of the celestial Ganges being offered to Lord Śiva. [Offer water on Śiva Liñga] वं अपात्मना जलम् कल्पयामि vaṁ apātmanā jalam kalpayāmi Step 2: Rub the little finger with thumb base to tip, reciting the following mantra. Imagine that you are offering all that is sweet-smelling (particularly sandalwood paste) to Lord Śiva. [Offer a leaf touched with sandal paste to Śiva Liñga] लं प्रिथिव्यात्मना गन्धम् कल्पयामि। laṁ prithivyātmanā gandham kalpayāmi| Step 3: Rub the thumb from the base up with the index finger, reciting the following mantra. Imagine that you are offering the best most beautiful and sweet smelling flowers to Lord Śiva. [Offer a flower to Śiva Liñga] हं आकाशात्मना पुष्पम् कल्पयमि haṁ ākāśātmanā puṣpam kalpayami Step 4: Rub the index finger with thumb base to tip, reciting the following mantra. Imagine that you are offering the best incenses in form of sweet- smelling smoke to Lord Śiva. [Offer incense to Śiva Liñga] यं वाय्वात्मना धोपम् कल्पयामि yaṁ vāyvātmanā dhoopam kalpayāmi Step 5: Rub the middle finger with thumb base to tip, reciting the following mantra. Imagine that you are offering the lamp to Lord Śiva and the darkness of ignorance being removed by this Divine Light. [Offer ghee lamp to Śiva Liñga] रं वह्न्यात्मना दीपम् कल्पयमि। raṁ vahnyātmanā dīpam kalpayami| Step 6: Rub the ring finger with the thumb from the base to the tip, both hands. As you rub, recite this mantra and imagine all the best fruits are being offered to Lord Śiva. [Offer fruit near Śiva Liñga] वं अमृतात्मना नैवेद्यम् कल्पयामि। vaṁ amṛtātmanā naivedyam kalpayāmi Dhyāna Mantra Instruction: This is to be recited 1 (one) times देवानां च ऋषीणां च गुरुं काञ्चनसंनिभम्‌। बुद्धिभूतं त्रिलोकेशं तं नमामि बृहस्पतिम्‌॥ ५॥ devānāṁ ca ṛṣīṇāṁ ca guruṁ kāñcanasaṁnibham | buddhibhūtaṁ trilokeśaṁ taṁ namāmi bṛhaspatim || 5|| Meaning: I pray to Bṛhaspati (Jupiter God), the teacher of gods and ṛṣi, intellect incarnate, lord of the three worlds. Bṛhaspati Gāyatrī Mantra Instruction: This is to be recited 108 times ॐ तत्सत् | वृषभं चर्षणीनां विश्वरूपमदाभ्यम्। बृहस्पतिंवरेण्यम्॥ om tatsat | vṛṣabhaṁ carṣaṇīnāṁ viśvarūpamadābhyam| bṛhaspatiṁvareṇyam|| Ring Energizing Mūla Mantra Instruction: Remove the ring from the turmeric and place it on left hand on a leaf with sandalwood and turmeric paste. Cover it with the right hand. Place the palm on your lap. Close eyes and recite the mantra 1008 times (30 minutes). बृं बृहस्पतये नमः। bṛṁ bṛhaspataye namaḥ Wear the ring on the right hand ring finger Forgiveness Prayer Instruction: This is to be recited 1 (one) times while bowing to Lord Śiva. [Bow to the Śiva Liñga.] कर चरण क्रितं वाक्कायजं कर्मजं वा श्रवण नयनजं वा मानसं वापराधम्। विहितमविहितं वा सर्वमेतत्क्षमस्व जय जय करुणाब्दे ष्री महादेव षम्भो॥ kara caraṇa kritaṁ vākkāyajaṁ karmajaṁ vā śravaṇa nayanajaṁ vā mānasaṁ vāparādham | vihitamavihitaṁ vā sarvametatkṣamasva jaya jaya karuṇābde ṣrī mahādeva ṣambho || Whatever sins (faults) committed, by hand or foot, in word or deed, with ears or eyes, in mind or body, knowingly or unknowingly, may I be forgiven for all them, by the ever victorious Śrī Mahādeva (Śiva) who is Sambhu (self manifested) ~Verse 16, Shiva Aparadha Kshama Stotra by Adi Śaṅkara Bhagavatpāda Finally wear the ring in your right hand ring finger and prostrate to your iṣṭa devatā and offer prayers to your gurus. Without the grace of the guru ths gemstone is of not much use except for some financial benefits. With the grace of the guru, this gemstone can turn one’s life from meaningless mundane existence to complete fulfillment. Wearing Gemstone PDF Download

  • Theory of Divisions

    The divisions of the signs and the construction of Divisional charts from them are based on certain principles and bear certain characteristics. Principle of equal span The divisions of the signs are normally equal in size except for two very high divisions (Nāḍi and Ardha Nāḍi aṁśa i.e. the D-150 and D-300). For example, the Navāṁśa is the one-ninth division of a sign i.e. 1/9th portion of 30° = 3°20’. The span of every Navāṁśa is 3°20’ arc. This uniformity continues in all divisions except in the Nāḍi-aṁśa, which is based on the principle of Chandra Kala Nāḍi[1]. However, scholars are divided in this issue and a majority feels that the principle of equal span for all divisions is based on the mapping of time divisions with the divisions in geocentric zodiac and this will invariably produce uniformity in the size of the divisions. This issue has been discussed under Nāḍiāṁśa and the principle of equal span has been followed in all other divisions. The only Parāśara ṣoḍaśa varga that falls into the category of unequal divisions in the broad view is the trimśāṁśa (D30 Chart). Trimśāṁśa means 1° [1 rāśi ÷30 parts = 30°÷ 30= 1°] but the Parāśara trimśāṁśa works at the level of the tattva afflictions and has five spans of 5°+5°+7°+8°+5°. This is basically the ṣaṣṭāṁśa D6 chart of six equal 5° spans, converted into five unequal spans. Regular and irregular ownership The reckoning of the ownership of the divisions is normally regular in that the first division of a succeeding sign is in continuity with the last division ownership of the preceding sign. For example, the last Navāṁśa of Aries is Sagittarius and Taurus succeeds Aries. The first Navāṁśa of Taurus is Capricorn which is the sign following Sagittarius in the regular order of reckoning. Thus, the Navāṁśa is a regular division. However, the last Dasāṁśa of Aries is Capricorn and the first Dasāṁśa of Taurus is also Capricorn. Thus, the ownership of the Dasāṁśa divisions is not regular when proceeding from one sign to another. Hence, the Dasāṁśa is an irregular division. The exceptions have been explained in each of the subsequent chapters. Kalyāṇavermā mathematical model Kalyāṇavermā has given a simple mathematical model for determining the number of divisions advanced by any planet (or Lagna) in a sign. It maybe noted that this model merely helps to calculate the number of divisions advanced and the number arrived at finally is not the sign number (as has been erroneously used by some astrologers). लिप्तानामष्टादशशतानि परिवर्तनैः स्वगृहात्॥ liptānāmaṣṭādaśaśatāni parivartanaiḥ svagṛhāt|| 3|17 Translation: …Each Rāśi has 1800 Kala[2] [since 30° x 60’ = 1800’]. लग्नादिनां लिप्ता ज्ञेयाः स्वगृहादिवर्गसंगरिपताः। अष्टादशशतभक्ता लब्धः स्यादीषिसतो वर्गः॥ ३।१८ lagnādināṁ liptā jñeyāḥ svagṛhādivargasaṁgaripatāḥ| aṣṭādaśaśatabhaktā labdhaḥ syādīṣisato vargaḥ|| 3|18 To calculate the number of divisions advanced by any planet/Lagna its longitude (irrespective of signs) is converted into minutes of arc, multiplied by the D-Chart number and divided by 1800 (the total longitude of a sign). The quotient is converted into the next higher integer (irrespective of whether the remainder is more or less than half). Illustration: Calculate the Horā (D-2), Drekkāṇa (D-3), Navāṁśa (D-9) and Dasāṁśa (D-10) of Jupiter placed at 26007’ in Pisces. Step-1: Ignoring the sign placement in Pisces, we have the longitude as 26007’ = (26 x 60) + 7 = 1567’ Step-2: Multiply the longitude (1567’) by the D-Chart Number and divide by 1800. Step-3: Whatever be the remainder, convert it to the next higher integer. This gives the division it is placed in. Longitude × Division ÷ 1800 = Next Integer Jupiter is in the… 1567 × 2÷1800 1.741 2.000 2nd Horā of Pi 1567 × 3÷1800 2.612 3.000 3rd Drekkāṇa of Pi 1567 × 9÷1800 7.835 8.000 8th Navāṁśa of Pi 1567 × 10÷1800 8.706 9.000 9th Dasāṁśa of Pi Illustration: Determine the ṣoḍaśavarga of the Lagna having a longitude of 15°31’23” in Cancer. Step-1: Longitude = 15°31’ 23” Converted to Minutes = 931.3833 Step-2 Step-3 Varga D-Chart Long x D Integer Lagna is in.. 1800 Horā 2 1.03487 2 2 Horā of Cancer Drekkāṇa 3 1.552306 2 2 Drekkāṇa of Cancer Turyāṁśa 4 2.069741 3 3 Turyāṁśa of Cancer Saptāṁśa 7 3.622046 4 4 Saptāṁśa of Cancer Navāṁśa 9 4.656917 5 5 Navāṁśa of Cancer Dasāṁśa 10 5.174352 6 6 Dasāṁśa of Cancer Sūryāṁśa 12 6.209222 7 7 Sūryāṁśa of Cancer Ṣoḍaśāṁśa 16 8.278963 9 9 Ṣoḍaśāṁśa of Cancer Vimśāṁśa 20 10.3487 11 11 Vimśāṁśa of Cancer Siddhāṁśa 24 12.41844 13 13 Siddhāṁśa of Cancer Bhāṁśa 27 13.97075 14 14 Bhāṁśa of Cancer Trimśāṁśa 30 15.52306 16 16 Trimśāṁśa of Cancer Khavedāṁśa 40 20.6974 21 21 Khavedāṁśa of Cancer Akṣavedāṁśa 45 23.2845 24 24 Akṣavedāṁśa of Cancer ṣaṣṭiāṁśa 60 31.0461 32 32 ṣaṣṭiāṁśa of Cancer Microscopic view of specific house in Rāśi Chart The Rāśi chart is the body of the native and shows how he shall view this world and shall react to the various inputs from the environment. Other divisional charts as like a microscopic magnification of one of the aspects dealt with one specific house (at least) in the Rāśi Chart. For example, the Dasāṁśa (D-10 Chart) shows the working environment of the individual and his career. In the Rāśi Chart, the same is examined from the tenth house. Thus, the tenth house in the Rāśi chart has expanded into another complete chart making the examination of events easier. Such a simultaneous examination of the Rāśi Chart and any individual D-Chart is called the microscopic examination and essentially reveals hidden attributes and ways in which the native shall react to the inputs coming from the specific environment. Independent view The Divisional charts are independent aspects of the environment and hence, can be examined independent of the Rāśi Chart as well. Such an independent examination reveals details of how the matters concerned exist, influence and change with time. It shows the changes in the environment itself. Whether a person is on leave or holiday, his office may continue to function and people may continue

Varga Chakra

  • PJC-2A Navamsa WS 104

    This time we study combinations that make marriage very difficult or relationships very painful. What karma shows this and why? What is the meaning of dusthana with respect to marriage and relationships. What yogas can guarantee this suffering? What enforces moving away from home after marriage? Is is better to move away to have some happiness?? How do we see this?

  • PJC-2A Navamsa WS 102

    As decided, this will be the method of doing the workshop.

  • Viṁśāṁśa Lesson-2

    Lessons The one-twentieth potion of the rāśi maps to the 8<sup>th</sup> house in the second cycle and shows the path of spiritual transformation. Each viṁśāṁśa measures 1°30’ and is exactly half the dasāṁśa (D10 measure 3°) showing how the karma we do is influenced by and influences spiritual transformation. Let us learn the great secrets of the tradition related to the viṁśāṁśa. This was taught in a one-day workshop in the West-Coast in California. Viṁśāṁśa #A Viṁśāṁśa #A PDF Viṁśāṁśa #A Slides Viṁśāṁśa #B Viṁśāṁśa #B PDF Viṁśāṁśa #B Slides Viṁśāṁśa #C Viṁśāṁśa #C PDF Viṁśāṁśa #C Slides

  • Vivāha: Marriage

    Vivāha is the most important part of the navāṁśa. The greatest secret of our tradition is now public knowledge – the manner in which to study multiple marriages and individual spouses, the relationships and everything about vivāha. Learn the intricate details and the tools to precisely predict marriage and relationships. Vivāha I Vivāha I Vivāha I Presentation Please be patient as the slides can take a little time to download Make copious notes Ask Questions at Forums of this website Vivāha II Vivāha II Vivāha II Presentation Please be patient as the slides can take a little time to download Make copious notes Ask Questions at Forums of this website

  • Chandrāṁśa

    Chandrāṁśa is the navāṁśa sign of the Moon. It is an important part of bhāgya (fortune) as fortune manifests within the human society, and society is ruled and controlled by the Moon. The Twelve bhāva from the chandrāṁśa are grouped as follows: Chandrāṁśa: The self (mind) in society, the form of ādi-śaktī that links the native to his society. For example, if in Aquarius, Kālikā Śaktī; if Aries then Caṇḍī, Scorpio shows Cāmuṇḍā etc. The daśā-mahāvidyā are the first choice but this is not a hard and fast rule. 2nd bhāva from Chandrāṁśa is what supports profession, status and work; 10th bhāva from Chandrāṁśa takes us to work. Daṇḍa in 6th-11th bhāva from Chandrāṁśa bring punishment and suffering while 3rd is Gati. And so on we learn all about chandrāṁśa in this lesson …Bhāgya III. D9 Bhagya III D9 Bhagya III Presentation Please be patient as the slides can take a little time to download Make copious notes Ask Questions at Forums of this website Download the audio files for listening at leisure. Click on link and extract the zip folder

Pt.Sanjay Rath
Sanjay Rath belongs to a traditional family of astrologers from Bira Balabhadrapur Sasan village of Puri, Orissa, which trace their lineage back to Shri Achyuta Das (Sri Achyutananda).
Students: sanjay.rath@...


  • B. Lakshmi Ramesh

    Lakshmi is a practising astrologer from Tirupati, the world famous temple town in Andhra Pradesh, India. Hailing from a pious, banking family she had the major good fortune of receiving diksha from Bhagavan Shri Satya Sai Baba at the age of one and half years. Due to this rare blessing, she read Ramayanam, Mahabharatam and Bhagavatam by the tender age of 2 and half years and completed the 18 Maha puranas by 7 and half years of age. This backdrop enabled her to have a firm grounding in vedic literature and culture, which is of immense help in understanding and interpreting the finer nuances of Jyotish. +91-877-2234897 +91-9494404481 Lakshmi had another great blessing by having the privilege of learning Jyotish in Achyuta parampara from Pt. Sanjay Rath. She qualified as Jaimini Scholar in the 1st batch and also as a Jyotish Pandita. Under the guidance of her Guru Pt. Sanjay Rath, she presented papers in many conferences held in India and UK. As part of Jaimini India, she was one of the 3 teachers who taught Jaimini Upadesa Sutras at Bhimtal, India. She also teaches Jaimini sutras via Webinars to fulfill the aspirations of those, who desperately yearn for higher knowledge but are unfortunately unable to attend classes in person. She is a regular contributor to Jyotish Digest Magazine through her Vishnu Purana series. Prior to taking up Vedic astrology, she held various positions with distinction in State Bank of India for 20 years, having joined the Bank as Probationary Officer. She was Head of Research & Development at State Bank Institute for Information & Communication Management and headed the Computerization Department for Hyderabad & Tirupati modules of the Bank. During her tenure in the Bank, she received wide appreciation for her contribution and was delegated to NASSCOM conferences on behalf of the bank. She was also on the whole Bank level committees for Disaster Recovery Management & Y2K. She was co-author of the Text Book on Computer Awareness & Security for Indian Institute of Bankers. She won recognition at national level for her initiatives in Disaster Recovery Management and was the Editor / contributor of the Bank’s IT in-house Magazine ‘IT Forum’ for 3 years. After opting for voluntary retirement, she also worked as PS to the Chairman of Tirumala Tirupati Devasthanams and was a member of Dharmic Advisory Board for 3 years. She graduated with Mathematics, Physics and Chemistry as electives. She was University topper and triple gold medallist in post graduation with English Literature. She also graduated in Journalism and Mass Communications. She also studied music and is an accomplished Veena player. This exposure gave her a precious insight into the upAsana of Naada Brahman, who is the root of all creation.

  • Pinnamaneni Bhanu Prasad

    +91 9000 168806. 302, Nandi Plaza, KT Road, Tirupati-517507 Pinnamaneni Bhanu Prasad received his M.Sc in Applied Mathematics and Ph.D in Engineering from Andhra University, India. He spent major part of his professional life in the US, Europe and Paris. Bhanu became interested in Vedic Astrology when he met Smt. Lakshmi Ramesh during a visit to the holy temple city of Tirupati at the holy feet of Lord Venkateswara and Lord Shiva. This led to his study of Jyotish through the “Parāśara Jyotişa Course” with Pt. Sanjay Rath and qualification as “Jyotişa Paņḍita” from “Devaguru Brihaspati Center”. Bhanu also completed “Jaimini Scholar Program”, taught on traditional lines by Jaimini India team (Sarbani Rath, B.Lakshmi Ramesh, Ajay Zharotia), as envisaged by Pt. Sanjay Rath. Prior to taking up a career in astrology, Bhanu worked in developing mathematical algorithms for industrial applications and guided students in multi-disciplinary applied subjects based in Paris, France. He had given numerous invited lectures at universities and conferences around the globe on mind map based learning and multi-disciplinary approach. With the experience of development of open source software, Bhanu is interested in developing open source Vedic Astrology (Jyotish) software that will be useful for the Jyotish community. Other interests are learning, sharing, mentoring, trekking in high mountains and inside deep forests.