Continued from Complexity of Jaimini Sutra

Interpretation #1: śukra+āt gauṇa pada+astho rāhuḥ sūrya dṛṣṭo netra+hā
Translation: “Further, Shukra associating the Gauna-Pada with Rahu and Surya aspects causes damage to the eye [sight]”

The dictum that affliction to the fifth house from Venus leads to Netra Roga from BPHS is based on a totally different yoga called Acchadana Drsti of Graha. There is just no need to extend this to the ninth house nor to trines from Lagna.

Chart 1: Page 63, Jyotish Digest Jul-Sep 2006, March 28, 1999, 09:07:35 1.00 East, 19E51, 45N46
Chart1Gemini Lagna with (1) Venus as Lord of 12th house

(2) Upapada UL is in Pisces conjoined Sun and aspected by Rahu by graha drsti

Since the problem was caused by a Graha Drsti, the eyesight improved with the help of medical intervention. Benefic Jupiter in Upapada also made a big difference, especially in Pisces

Shukra Acchadana: If we examine the fifth house from Venus is Leo, it has only the aspect of Rahu (graha drsti). But when we examine the Rashi drsti, we find the aspect of a debilitated Saturn from Aries and Mars from Libra is on Leo. It is wrong to stretch the rule to 9th house from Venus or trines to Lagna. There is no need for that as we can see that the fifth from Venus is quite afflicted. However, Leo has the conjunction of the Moon and its lord Sun conjoins Jupiter in Pisces promising recovery.

Of course there is one tiny point to consider – Pisces Lagna does have the Janma Dosha of the Sun which rules eyesight.

Chart 2: Page 63, Jyotish Digest Jul-Sep 2006, June 9, 1965, (1:00 East), 14E36, 45N06

Chart2Gemini Lagna with Sun and Rahu in the 12th house in Taurus as the 12th Lord Venus is in Lagna. Note that all three factors of Venus, Rahu and Sun associate with the 12th house. Check the Upapada in Cancer. This has the rashi drsti of Rahu and Sun.

Shukra Acchadana: The fifth from Venus in Gemini is Libra which is vacant. However it has the rashi drsti of Rahu and Sun.

Of course there is one tiny point to consider – Gemini Lagna does have the Janma Dosha of the Venus which rules eyes.

Chart 3: Page 104, COVA by Sri Sanjay
Chart3The twelfth Lords are Saturn and Rahu. ULSat is in Taurus owned and aspected (rashi drsti) by Venus and Rahu from Libra.

ULRahu is in Gemini aspected by Sun. Fortunately Jupiter conjoins Gemini but its Lord Mercury has also gone to 12th house and is afflicted by Mars.

Shukra Acchadana: The fifth house from Venus is Taurus which is afflicted both by Saturn in it and rashi drsti of Rahu from the eighth house of chronic diseases.

The graha drsti of Mars on Taurus is only going to add fuel to the problems already there without much mitigation.

We do not see any reason to examine the 9th bhava from Venus or trines to Lagna for eyesight.

Of course there is one tiny point to consider – Pisces Lagna does have the Janma Dosha of the Sun which rules eyesight.

Chart 4: Page 104, COVA by Sri Sanjay Rath.
Chart4Lagna is Pisces with the 12th lord Rahu in it aspected by Sun and Venus from Gemini (rashi drsti. This is sufficient but we need to examine other conditions.

The twelfth Lords are Saturn and Rahu. ULSat is in Taurus with Lord Venus conjoining Sun in zero digbala. But an exalted Moon with Mercury does provide relief.

ULRahu is in Aries conjoined a debilitated Saturn and its lord Mars is also in debility. The aspect of Jupiter is expected to provide relief.

Shukra Acchadana: The fifth sign from Venus is Libra owned by Venus conjoining the Sun but the affliction by the joint aspect of debilitated Saturn and debilitated Mars is quite terrible. This graha drsti will cause damage to the eyesight in time.

Of course there is one tiny point to consider – Pisces Lagna does have the Janma Dosha of the Sun which rules eyesight.

Chart 5: Page 105, COVA by Sri Sanjay Rath

Chart5Leo Lagna with Ketu; 12th Lord Moon is exalted in Taurus with Upapada in Pisces conjoined Sun and aspected by Saturn and Rahu (graha drsti). This is a kind of Pitris dosha. Rahu also afflicts Venus.

Both Rahu and Venus have rashi drsti on Cancer, the 12th house

Shukra Acchadana: The fifth sign from Venus is Gemini and its lord Mercury is debilitated and afflicted by Sun and Saturn. Saturn also afflicts Gemini along with Rahu drsti. Debility of the fifth lord from Venus is really unfortunate in any chart.

While prima facie it may not show any Janma dosha, we can consider Ketu as a co-lord of Pisces (mulatrikona of Ketu is Pisces). Then there is parivartana between Sun in Pisces and Ketu in Leo. But thats another issue altogether.

Chart 6: Page 105, COVA by Sri Sanjay
Chart6Virgo Lagna with 12th house Leo; Prima facie it may seem that the 12th lord Sun placed in its own sign is good but we must bear in mind that this is the marana karaka sthana of the Sun. Further the Sun is also afflicted by Rahu

Upapada is in Taurus with Venus as its lord conjoined a debilitated Mars. Taurus also has the graha drsti of Rahu and Saturn. The rasi drsti of Moon conjoined Ketu (eclipse kind of yoga) is only adding further fuel to the fire. The benign rasi drsti of Jupiter and Mercury on Taurus are good.

Shukra Acchadana: The fifth sign from Venus is Scorpio and once again we have the unfortunate combination of the fifth lord Mars in debility. The co-lord of Scorpio is Ketu and it is not in any better place in battle with the Moon.

The rashi drsti of Rahu and Mars on Scorpio does show the problems related to eyes. To what extent can an exalted Jupiter cause the cancellation of debility of Mars, especially when influenced by Mrcury, the terrible enemy of Mars.

Chart 7: Page 106, COVA by Sri Sanjay Rath

Chart7This is a straight copybook case – Sagittarius Lagna with Rahu debilitated in 12th house starts the evil rolling.

Upapada is in Leo conjoined Sun and Venus to complete the Netraha Yoga. That Moon in UL is not really going to help as it is 8th lord of chronic diseases and is also too weak, without light to behave like a benefic.

Shukra Acchadana: The fifth sign from Venus is Sagittarius which is afflicted by the graha drsti of Rahu and Mars. Mars would not have been so malefic except for the fact that is conjoins a debilitated Ketu. Mars also aspects the UL in Leo and Venus.

These are some interesting cases. Readers will appreciate the clear lines and do’s and don’ts in case study.

eye-of-horus-t9848The most difficult of the classics in Vedic Astrology is the Upadesha Sutra of Maharsi Jaimini. Needless to say there are many scholars who have studied this when they reach that level where they have a fairly good mastery over the standard texts and have digested Brihat Parashara Hora Shastra to a decent level of competence. A competence that allows their minds to move through the sutra like thread in a needle stitching the various sutras into a fine cosmic diagram. There are a number of pitfalls and only a total humility in the humble mind that brings reverence to the great Maharsi Jaimini, allows these sutra to open up to an endless stream. A stream that is meant to achieve the highest purpose of any branch of Vedic knowledge.

Another problem that is consistently seen is the young mind taking anything written by a commentator as the final and only truth in the sutra. Nothing is final, nobody understands everything. Every scholar of the past, present and the future is yet another seeker of the upadesha sutra, struggling to see the big picture.

Netraha Yoga

In this context let me discuss just one sutra which is composed of just a few words in the third pada of the first adhyaya.

शुक्रात् गौण पदस्थो राहुः सूर्य दृष्टो नेत्रहा
śukrāt gauṇa padastho rāhuḥ sūrya dṛṣṭo netrahā

Reference an article by Shanmukha titled Jaimini on Blindness

Shri Iranganti Rangacharya has followed the commentator Somanath in deciphering this sutra as follows:

“If Rahu occupies the Arudha of 5th house of Lagna and aspected by Sun, there will be loss to eyesight. Gaunapada means Panchama Arudha (A5).” – Shri Somanatha in Kalpalatha (Sanskrit)

“If Panchama Arudha (A5) is occupied by Rahu and aspects by Sun, and then there will be loss of eyesight.” – Shri Iranganti Rangacharya

While Shri Somanatha has stated the Gaunapada means Panchama Arudha, has explained the teachings of Shri Rangacharya as follows:

” गौण –> ग (3) ण (5), 53 divided by 12 = 5, that is 5th; पद –> Arudha; So, according to Somanatha and Sri Rangacharya, gounapada means Panchama Arudha”

That is a very brilliant interpretation of Gaunapada using the Katapayadi Varga. However, the other statement made is the interpretation of the word – शुक्र (Shukra) where he writes

” शुक्र –> श(5), र (2) , 25 divided by 12 = 1 , that is lagna”

There are two errors in this argument

Error #1: Removing the matra from the word शुक्र (śukra), we have the consonants श (śa) and क (ka)

The Katapayadi Varga for this is श (śa) = 5 and क (ka) = 1; reverse this we get 15; Now expunge multiples of 12 and the remainder is 3

Therefore the numerical value of शुक्र (śukra) = 3 or third house. The first error is an incorrect calculation which shows Shukra as meaning Lagna whereas the calculation actually shows third house.

Error #2: Maharsi Jaimini has explicitly stated previously that the Katapayadi Varga shall only be applicable for Bhava and not for Graha. This means if the Graha names are mentioned at all, in any place, they have to be interpreted only as the planet

Else, why was Rahu or Surya not interpreted as numbers like it was done for Shukra?

To our knowledge, there are two completely different interpretations of this Sutra. One of these has been taught in the Jaimini Scholar Program and is also given in the book Maharsi Jaimini krta Upadesha Sutra.

Interpretation #1: śukra+āt gauṇa pada+astho rāhuḥ sūrya dṛṣṭo netra+hā

āt is an emphasis like ‘further’; the argument that shukra has to indicate Lagna as reference point holds no water as there are umpteen sutra without direct reference to lagna and only referring to the bhava in question

Translation: “Further, Shukra associating the Gauna-Pada with Rahu and Surya aspects causes damage to the eye [sight]”

In this interpretation, the Gauna-Pada has been taken to mean the first vyaya-pada as taught by Maharsi Parashara in BPHS. It is based on the high teaching that “the feet shall go to where we put our money”. People who spend money on alcohol will go to the bar, people who spend money on books go to the library … in this manner the guna of the person changes based on where the feet (twelfth house) travel. And in turn this is based on the expenditure (also twelfth house). Thus both “feet” and “expenditure” are linked and in turn they influence the guna that shall dominate. More about this in Parasara Jyotisa Couse.

Secondly, this sutra is not restrcited to Rashi Drsti alone as some have started calling Rashi Drsti as “Jaimini Drsti” without realising that Parashara taught this even before he taught Graha dristi.

We have given ample examples in COVA and other books. Just look for a connection between 12th house and/or Upapada (UL) with Sun, Venus and Rahu. Rashi drsti can cause permanent damage while graha drsti can show diseases with time or those that maybe cured. Bear in mind that the second house deals with the physical eye while the tenth house, being 9th from second house, performs the ‘dharma’ of the eyes i.e. to see or have vision.


The dictum that affliction to the fifth house from Venus leads to Netra Roga from BPHS is based on a totally different yoga called Acchadana Drsti of Graha.

The Acchadana Drsti of the planets are seen from the various houses as follows:

  1. Seventh from Sun,
  2. Ninth from Moon,
  3. Eleventh from Mars
  4. First from Mercury
  5. Third from Jupiter and
  6. Fifth from Venus

It is for this reason that an affliction coming to the fifth bhava from Venus causes loss of sight or eye troubles. We must commend Shanmukha for having stumbled on this ‘affliction to fifth from Venus’ but would like to say that this is different

Continued Illustrations

There is an endless debate on the house position of Jupiter as making the bhāva strong or weak. Recently an astrologer of Delhi stated a generic absurd dictum that “Jupiter and benefics weaken the house they occupy while malefics strengthen the house they occupy”. I was pointed to a paper of my friend and fellow astrologer Chandrasekhar Sharma.

In a paper on Pancha Mahāpuruṣa Yoga, Śrī Chandrasekhar Sharma opines as follows:

Similarly Guru is said to distort (भ्रष्ट) or harm one of the indications of the bhava he occupies, so in strength, he might harm the bhava occupied though he will give excellent results of the bhavas that he aspects and good results of the other indications of the bhava occupied. Many modern astrologers find it difficult to accept this position. I have seen the dictum coming true every time. But this being a principle on which there are divergent opinions, I would like to give an old shloka, often quoted by my father and astrologers of his generation, leaving the acceptance or otherwise of the said principle to the better judgement of the learned.
जन्मलग्ने गुरूश्चैव रामचन्द्रो वनागतः।
तृतीये बलि पाताले चतुर्थे हरिश्चन्द्रयोः॥
janmalagne gurūścaiva rāmacandro vanāgataḥ|
tṛtīye bali pātāle caturthe hariścandrayoḥ||
षष्ठे द्रौपदीहरणञ्च हन्ति रावणाष्टमे।
दशमेदुर्योधनं हन्ति द्वादशे पाण्डुवनामतम्॥
ṣaṣṭhe draupadīharaṇañca hanti rāvaṇāṣṭame|
daśameduryodhanaṁ hanti dvādaśe pāṇḍuvanāmatam||
Guru occupying lagna in Lord Rama’s horoscope made him get banished to forests by his father, Guru in 3rd bhava caused the King Bali being sent to Patala (abode of Asuras- netherland under water) by lord Vishnu, 4th bhava occupied by Guru in King Harishchandra’s chart took away his kingdom, Dushshaasana (one of the Kauravas in Mahabharata) tried to strip Draupadi’s clothes on account of Guru occupying 6th bhava in her chart, King Ravana died (in war with Lord Rama) on account of Guru occupying 8th bhava, Guru occupying the 10th bhava in King Duryodhana’s chart resulted in his death at the hands of Bhima in Mahabharata, and Pandavas were sent to forest on account of their defeat in Dyuta (a type of gambling game of the Kings) on account of occupation of 12th bhava in Yudhishthira’s chart.


Any statement should not be blindly accepted as the final truth simply because it is written in Sanskrit language and the purpose and intent need to be technically examined to ascertain its accuracy and validity. Seven examples are given in the śloka to bring forth the point being made that “Jupiter destroys the house it occupies”.

Śrī Rama: Jupiter in Lagna

जन्मलग्ने गुरूश्चैव रामचन्द्रो वनागतः।
janmalagne gurūścaiva rāmacandro vanāgataḥ|

The first example is that of Śrī Rama where it is stated that “Guru occupying lagna in Lord Rama’s horoscope made him get banished to forests by his father”. Such a statement goes contrary to the teachings of the Ramayana where it is stated that Rama was banished to the forest due to the advent of Saturn daśā. In fact it was the curse of Saturn from the 4th house (home) that expelled Rama from his home due to the machinations of his step-mother (4th house) and maid servant Manthara (Saturn). The fact that his father was trapped by a boon made to his step-mother is incidental and is the karmic expression of a curse from the parents of Shravana Kumar. Saturn implemented that curse causing the separation between Rama and father Dasaratha. We have separately shown how to calculate this Saturn daśā using the Mūla daśā system which brings forth the functioning of curses in horoscopes. Lagna is the character of a person and with Guru in lagna intelligence and character are said to be strengthened. It is because of Jupiter exalted in lagna that Rama is called ‘Puruṣottama’. In fact father Dasaratha asked Rama to rebel against this boon given to Kaikeyi and fight and take the kingdom as is the kṣatriya dharma, but Rama refused to do so. The arguments He gives is what makes the difference between ordinary mortals and Puruṣottama Śrī Rama – and that comes from a strong Jupiter or exalted Moon in Lagna bhāva – supreme intelligence and wisdom that upholds all that which is righteous and truthful.

Bali Rāja: Jupiter in Third

The second example given is that of Rāja Bali having Jupiter in the third which caused him to be banished to pātāla (lowest of nether worlds). We have never seen the horoscope of Rāja Bali and are unable to comment on its accuracy but that does not deter us from verifying the veracity of the statement. Jupiter in third bhāva is in maraṇa kāraka sthāna and will cause the death of the native – to this there is no doubt.

Reconsider the facts – Rāja Bali was performing a great sacrifice where he was donating whatever the brāhmaṇa asked for. Viṣṇu came as the incarnation ‘Upendra’ who is worshipped as the Vāmana avatāra and asked for ‘three steps’. The king was amused and asked him what he would do with just three steps of land, take a village at least he suggested. The priest Śukrācārya was able to see that this ‘little brāhmaṇa boy’ was none other than Viṣṇu, the lord of the three-worlds himself, and suggested that Bali refuse to give any donation. [Even when we make mighty resolves greed symbolised by the passion (rajas) of Venus, always stands on the way to good karma]. King Bali weighed the advice of his mentor carefully – he had realised that this strange request of ‘three-steps’ from this little brāhmaṇa boy was not flimsy and that this must be Viṣṇu himself. On the one hand, he had the option of refusing the request and become a mockery by unsparing historians as ‘the king who could not even donate three-steps of land’ while on the other, there was the chance of immortality as Viṣṇu must grant a blessing if a person is truthful and dharmic. These two choices that were given to Rāja Bali are known in jyotiṣa as (a) maraṇa sthāna Guru where the greed overcomes a native from doing his dharma leading to continuous rebirths or (b) bhāgya yoga i.e. good fortune of association and blessing of Viṣṇu (9th house) caused by a natural benefic like Jupiter aspecting the 9th bhāva.

Rāja Bali made a choice of making that donation and became immortal and the king of one of the lower worlds (tala). Question is would we have had the courage to make the same choice or would greed overcome us?

Rāja Hariśchandra: Jupiter in Fourth

Once again, we have never seen the horoscope of Rāja Hariśchandra and are unable to comment on its accuracy but that does not deter us from verifying the veracity of the statement.

Jupiter in the fourth bhāva or Venus in the tenth bhāva causes mahānta (greatness) yoga. Now let us ask a simple question – how shall we know that someone is actually great unless he is subject to adversity? It is only under conditions of adversity that the real character of a person is exhibited. Rāja Hariśchandra also came under such terrible adverse conditions when tested by the Maharṣi Viśvāmitra. But if such a test was not given to him and he had not proved his mettle, would the world sing his song to children and extoll them from being as truthful as ‘Satyavadi Hariśchandra’? In any case, Hariśchandra did get his wife, child and kingdom back – so in the end, planets in the 4th bhāva give you an opportunity to prove your mettle and become famous just as Saturn in the fourth bhāva did for Sri Rama. If you are unaware of this great king of the solar dynasty, please read these stories (a) Mythological for Kids (b) Wikipedia: Harishchandra..

Mahādevī Draupadi: Ṣaṣṭha Guru

षष्ठे द्रौपदीहरणञ्च हन्ति रावणाष्टमे।
ṣaṣṭhe draupadīharaṇañca hanti rāvaṇāṣṭame|

Once again, we have never seen the horoscope of Darupadi and are unable to comment on its accuracy but that does not deter us from verifying the veracity of the statement.

In jyotiṣa, natural benefics in the sixth bhāva cause ‘upachaya’ or growth effect. These natural benefics are Jupiter, Mercury, Venus and Moon. This is also the house of enemies and Jupiter, if retrograde and also aspected by malefics can destroy the horoscope (life of native). On the other hand, Jupiter in the sixth, if strong can cause destruction of all enemies and the native is blessed by the goddess Kālikā. Harihara (book Praśna Marga) teaches that in whichever bhāva Jupiter is place is where we find Nārāyaṇa. While it can be argued that Jupiter in the sixth may have seen Dushshaasana attempting to disrobe Draupadi, but we can also say that it was Jupiter that brought the hand of Śrī Kṛṣṇa and although Dushshasana tried to disrobe Draupadi, he failed as no matter how much he tried, the cloth did not finish – behold! It was another miracle of Kṛṣṇa. We are more inclined to agree with the teachings of Praśna Marga (Guru is God) and other standard texts (ṣaṣṭha Guru can be upachaya) rather than this dictum. Finally the entire clan of the Kaurava got annihilated due to Draupadi’s anger – that is Kālikā. So, we can say that Guru in sixth can cause total destruction of enemies when in strength.

Rāvaṇa: Aṣṭama Guru

षष्ठे द्रौपदीहरणञ्च हन्ति रावणाष्टमे।
ṣaṣṭhe draupadīharaṇañca hanti rāvaṇāṣṭame|

Guru in the 8th bhāva is said to generate asura yoga – Dr. Raman also mentions this in his writings. The native can be overcome by base emotions. However, this example is not apt to prove the point as Rāvaṇa finally got mokṣa. So to argue that Rāvaṇa was finally killed due to Jupiter in the 8th bhāva may be correct to say, but what is not being said is that he also got mokṣa. Is this a good example to prove a point about ‘bad effects of Jupiter in the 8th bhāva’? I longevity calculations it causes kakṣya vṛddhi.

Duryodhana: Daśama Guru

दशमेदुर्योधनं हन्ति द्वादशे पाण्डुवनामतम्॥
daśameduryodhanaṁ hanti dvādaśe pāṇḍuvanāmatam||

Once again, we have never seen the horoscope of Rāja Duryodhana and are unable to comment on its accuracy but that does not deter us from verifying the veracity of the statement.

To say that Duryodhana lost his kingdom, all siblings and life due to tenth house Guru maybe accurate as per stated facts of the Mahabharata. But why would Guru do such a thing unless we also take into consideration that he was born at the moment of the exact solar eclipse in his lagna. Therefore, it is not right to blame the tenth house position of Jupiter for the losses he sustained but rather to see that the exact solar eclipse symbolising ‘blindness’ that occurred in his lagna was the real cause of his ruin. This blindness was the product of the blindness of his parents – one natural (father) and the other enforced (mother blindfolded herself for life) and their love for him was also blind. The result was a simpleton who was totally misguided by his crafty uncle into the pitfalls of adharma. Once again, how is Jupiter responsible for this predicament and not the solar eclipse of his birth? Kṛṣṇa tried very hard to help him see reason and ensure that Duryodhana retained the Kuru kingdom by even offering the compromise of the five villages…

Pāṇḍu: Dvādaśa Guru

दशमेदुर्योधनं हन्ति द्वादशे पाण्डुवनामतम्॥
daśameduryodhanaṁ hanti dvādaśe pāṇḍuvanāmatam||

In translating the śloka, my friend Chandrasekhar Sharma writes, “Pandavas were sent to forest on account of their defeat in Dyuta (a type of gambling game of the Kings) on account of occupation of 12th bhava in Yudhishthira’s chart.” This time we are in a position to verify that Jupiter is not in the 12th bhāva (dvādaśa) in the chart of Mahārāja Yudhiṣṭhira. Instead it is exalted in the 8th bhāva.

I think the ‘Pandu’ mentioned in this śloka is the father of the Pāṇḍava and younger brother of Dhritarashtra. Once again, we have never seen the horoscope of Rāja Pandu and are unable to comment on its accuracy. We leave it here with the following statement:

Jupiter is the only real blessing in a horoscope for its station is the home of Bhagavan Viṣṇu. From here it connects to all the sages and seers who are tied to its truth force. It is the only protector of mankind.

Annular Solar Eclipse of May 31, 2003

Although the Sun is 400 times larger than the Moon, yet it is also about 400 times as far from the Earth than the Moon. This situation causes the two luminaries (Sun and Moon) to appear as about the same size in the sky. When the Moon passes between the Sun and the Earth, it casts a shadow. If this shadow falls on the earth, it causes an eclipse. The Moon passes between the Sun and Earth every month, yet it does not cause an eclipse to occur every month. An eclipse can occur only when the Moon is zero latitude i.e. it is in the plane of the orbit of the Earth around the Sun. The points of intersection of the orbital planes of the Moon (around earth) and the Earth (around Sun) are called Rahu and Ketu. Rahu is the ascending node i.e. the turning point where the Moon begins to gain latitude and Ketu is the descending node of the Moon. Naturally, for an eclipse to occur, the Sun and Moon would appear to conjoin in the skies, and it is necessary for either of the nodes to be in contact for the shadow to fall on Earth. Since the shadow can fall on Earth only when either of the nodes conjoins this conjunction of the luminaries, the nodes are also called shadowy planets or shadow causing by nature. This is referred to a Maya.

eclipse01The orbits are not circular and instead, are elliptical (egg shaped). Therefore, the distance between the Earth and the Sun changes as the Earth revolves around the Sun, and the same thing happens as the Moon revolves around the Earth. Thus, a number of possible combinations of distances can occur when the eclipse occurs. The shadow of the Moon has a dark portion called the umbra and a lighter shadow called the penumbra. If the umbra does not fall on the Earth, a partial or annular eclipse occurs while if the umbra falls on earth, then the region of the shadow is able to see the total eclipse. The difference between a partial and annular eclipse is that during an annular eclipse, the Moon’s disk appears smaller than the disk of the Sun although it passes directly over the Sun. In a partial eclipse it does not pass directly over the Sun but covers a portion. The annular phase of an eclipse can only be seen from a very narrow track called the path of annularity. The eclipse of 31 May 2003 was an annular eclipse.

Fred Espenak, NASA/GSFC writes, “The first solar eclipse of 2003 is a very unusual annular eclipse, which takes place in the Northern Hemisphere. The axis of the Moon’s shadow passes to the far north where it barely grazes Earth’s surface. In fact, the northern edge of the antumbra actually misses our planet so that one path limit is defined by the day/night terminator rather by the shadow’s upper edge. As a result, the track of annularity has a peculiar “D” shape, which is nearly 1200 km wide. Since the eclipse occurs just three weeks prior to the northern summer solstice, Earth’s northern axis is pointed sunwards by 21.8°. As seen from the Sun, the antumbral shadow actually passes between the North Pole and the terminator. As a consequence of this extraordinary geometry, the path of annularity runs from east to west instead of visa versa. As a member of Saros 1471 , this is the first central eclipse of the series.”

Fred Espenak adds, “The event transpires near the Moon’s ascending node in central Taurus five degrees north of Aldebaran. Since apogee occurs three days earlier (May 28 at 13 UT), the Moon’s apparent diameter (29.6 arc-minutes) is still too small to completely cover the Sun (31.6 arc-minutes) resulting in an annular eclipse.” The star Aldebaran is in Rohiëi nakñatra and the reference to the occurrence of the eclipse in ‘central Taurus’ affirms the use of the sidereal (vedic) zodiac, which is the correct way of looking at the sky. If instead, the tropical (western) zodiac were used, the eclipse would have been said to occur in the beginning of Gemini.

Fred Espenak writes that the central line of the eclipse forms a short C-shaped curve, which begins south of Iceland and crosses the country near Reykjavik. Greatest eclipse occurs at 04:08:18 UT about 200 km northwest of the Scandinavian island nation. At that point, the duration of the annular phase lasts 3 minutes 37 seconds with the Sun 2.9° above the northeastern horizon. The central line ends near Greenland after running its complete course in twelve minutes. A detailed report on this eclipse is available from NASA’s Technical Publication series (see: NASA Solar Eclipse Bulletins). Additional information is also available at the 2003 annular solar eclipse web site:

The jyotiṣa perspective

Type of eclipse

Rule 1.2  There are ten types of eclipses based on the appearance and movement of the shadow on the disc of the Sun (or Moon).

It should be borne in mind that the lunar eclipse is due to the Moon entering the shadow of the earth causing the eclipse to begin in the eastern limb, whereas the solar eclipse is due to the Moon covering the solar disc, which causes the eclipse to begin from the western limb3 . The Moon moves into the solar disc like a cloud from the west. Consequently, the solar eclipse is different in different places based on the visibility of the eclipsed disc4 .

  1. Savya: Partial eclipse of the southern side of the solar disc or the south-eastern part of the lunar disc. Such an eclipse causes heavy rains and floods but the people are happy and fearless.
  2. Apasavya: Partial eclipse of the northern side of the solar disc or the north-western part of the lunar disc. Many deaths occur die to the tyranny of rulers and robbers alike.
  3. Leha: lit. Licking and this is a total eclipse where the tongues of darkness seem to lick the disc or enclose it like a ring. A very benevolent eclipse where there is sufficient rains and water and general happiness is assured.
  4. Grasana: lit. Swallowing. This is a partial solar eclipse where the solar or lunar orb is swallowed (covered by a dark shadow). At least one powerful leader shall die and prosperity shall decline. Even the most powerful nation shall see the troubles of an economy under recession.
  5. Nirodha: lit. Obstruction. This is a total eclipse where the central region/solar or lunar orb is completely dark and opaque. A benevolent omen promising well-being and happiness in the region.
  6. Avamardana: lit. Crushing. This is a total eclipse that is long lasting (duration). It causes destruction of world leaders and nations and is considered very inauspicious.
  7. Āroha: lit. Mounting. If after the eclipse, there follows a period where the luminary is again covered by a spell, however brief, of darkness. This is an evil omen and portents war, panic and a lot of fear.
  8. Āghrāta: lit. Smelting. The shadow is partially transparent and appears as a layer of dust over the luminary. This is a very good omen and promises good rains, crops and prosperity.
  9. Madhya-tamas: lit. Central darkness. This is a clear annular eclipse where the dark central shadow is surrounded by a ring of light. This is an evil omen and will destroy people and afflict humanity with disease.

10. Tamontya: lit. Edge darkness. This is a total eclipse where the central region seems lighter as the outer part of the shadow is very dark. Food shortages, crop destruction and danger from thieves or great losses are indicated by this eclipse.

It is possible that an eclipse may not be of one of these pure types but a mixture of several of these. The observation and results have to be carefully deciphered. Secondly, this is a very subjective reading and one should not rely totally on it.

Rising and setting

Rule 2.5: The regions in which the eclipse is visible at the time of rising or setting (sandhyä), would face financial pressures due to poor agriculture and there would be danger or ill-health to the political leaders and government. This rule is applicable only to those regions where the eclipse is visible at sunrise or sunset.

eclipse04The regions include Arabia, Libya, most of Europe excepting the east and parts of Canada and USA. The financial strain would show in the months to come till November 2003. Moreover, the pressure would increase in the regions from Arabia to West Europe while the pressure will decrease in Canada and the USA indicating some recovery from recession for America. Since this region is outside the main shadow, the financial strain will not be as much as what Scotland, Greenland and Iceland are going to face. Refer to the stereographic projection map of the eclipse path (courtesy Fred Espenak, NASA).


Rule 3: If the eclipse occurs during uttarāyana, then the Brahmin and Kṣatriya will suffer while in dakṣināyana the vaiśya and śūdra shall suffer.

Uttara ayana is from Makara saṅkrānti (14 Jan) to Karkaṭa saṅkrānti (15 Jul) covering the last half of January, February, March, April, May, June and the first half of July.

Dakṣiṇa ayana is from Karkaṭa saṅkrānti (15 July) to Makara saṅkrānti (14 Jan) covering the last half of July, August, September, October, November, December and the first half of January.

These are the vedic sun signs which actually align with the stars unlike the western sun signs which are not going to align with the sky for a few thousand years. Ask anyone at NASA if you doubt this statement.

The annular eclipse of May 2003 is during the northern course of the Sun (uttarāyana) indicating that the learned ones and the warriors, police etc., shall suffer the impact in those nations where the shadow of the eclipse passes.


Rule 4: Directions of the eclipse
4.1: If the eclipse is seen (visible) in the four cardinal directions, then the four classes of people Brahmin (north), Kṣatriya (east), Vaiśya (west) and Śūdra (south) shall suffer.
4.2: If instead, the eclipse is seen in the corners, then for northeast – mleccha, southeast – attacking army, southwest – engineers, fire users and northwest – skilled workers shall suffer.

There are two kinds of directions used in jyotiṣa – (1) the directions of the signs with the two alternatives of (a) triplicity: where fire signs indicate east, water signs indicate north, air signs indicate west and earth signs indicate the south directions, and (b) natural directions where Aries & Taurus are east and so on, and (2) the directions of the houses based on the lagna indicating east, 10th house indicating south and so on. It is obvious that Varāhamihira is referring to the second method of determining the direction based on houses. If it were not so, then the results would be the same for all parts of the world.

For example, the annular eclipse of May 2003 occurred in Taurus. If we were to use the direction indicated by the sign then this will indicate the south (triplicity) or east (natural) for all parts of the world.

Chart 1: Annular solar eclipse first visibility (India)
eclipse05Instead it is better to draw a chart for the time of first visibility of the eclipse and determine the directions accordingly (Chart-1). Local circumstances differ and the first visibility of an eclipse varies from one place to another. Besides, the eclipse is not visible in some places and this rule shall not apply to such places. For example, the shadow of the annular solar eclipse of May 2003 does not pass through Delhi, hence only the penumbra causes a partial shadow to start at 7:37’ AM (2.07’ UT) and visibility lasts till 8:31’ AM (3:01’ UT). For other cities, information can be had from NASA6 .

The Lagna at Delhi is Gemini and the eclipse is in the 12th house indicating the southeast direction. The reading would be that all hostilities in the border regions, aggressive armies of neighbouring countries, terrorists etc, will withdraw and good relations will be resumed with neighbours.

Rule 5: The following creatures suffer based on the beginning of the eclipse in the directions – North – cattle; East – floods torment all terrestrial life; West – husbandmen, servants, labour, seeds and saplings; South – aquatic creatures, elephants

Rāśi & Māsa

Rule 6: The impact of the eclipse occurring in the twelve signs should be examined based on the nature of the sign as taught by Varāhamihira (Bṛhat Saṁhitā V: 35-42).

The annular eclipse of May 2003 occurs in Taurus indicating that shepherds, cattle, livestock, ranchers, and great self-made men shall suffer. In individual horoscopes, the Lagna or tenth house/lord in rāśi and dasāṁśa should be examined. People born in Vṛṣabha navāṁśa lagna also need to be on guard.

The eclipse of May, 2003 occurs in the amāvāsya of the lunar month of Vaiśākha. The destruction of cotton, sesamum and green gram is expected to follow resulting their shortage and price rise. The Ikṣavākus, Yaudheyas (modern Yādava), the Sākas and Kaliñgas would stand to suffer. However, there will be good crops in the ensuing months.

Rule 7: Results of the Vedic month of eclipse should be learnt from Varāhamihira (Bṛhat Saṁhitā V: 69-80).

Rath’s research

  1. The eclipse will impact the health and/or life of people born in the same month as that of the eclipse (especially when the eclipse is in the same nakṣatra as natal Sun). It has been observed that the effect of the eclipse can be felt before or after the eclipse date based on whether the eclipsed luminary is before or after the natal position.
  2. If the longitude of the natal Sun is lower than the longitude of the eclipsed Sun, then the health problem or major change in life direction would happen after the eclipse
  3. whereas if the longitude of the natal Sun is higher than the longitude of the eclipsed Sun, the event would happen before the eclipse date.
  4. Exact timing will have to be done with daśā in the natal chart, but this is an important tool for confirmation.

This is applicable only for natal charts where the eclipse (Sun) is in the same nakṣatra as the natal Sun. However, one must also see the lunar eclipse as given in the research notes under Rule-09 hereunder.

In Chart-2, the natal Sun is in Rohiṇī nakṣatra at 16-43 and the eclipse was to occur on 31 May 2003 when the Sun was in Rohiṇī nakṣatra at 15-21.

Just three days before the eclipse the child broke his hand while playing in the garden.

Note that the natal sun is ahead of the eclipse degree and the event was to happen before the eclipse date.

Eclipse start time

Rule 8.7: An eclipse, whether visible or not, affects the entire world.
8.7A: The length of the day or night duration is divided into seven parts.
The indications of the seven portions are –
(1) Engineers, people whose work uses fire like goldsmiths, Brahmins, priests (agni-hotri), hermits.
(2) Agriculturists, heretics, traders, warrior class and army chiefs.
(3) Artisans, artists, çüdras (cleaners etc), mleccha (including foreign visitors /dignitaries) and ministers.
(4) The king (head of state); region – middle portion/region of the country.
(5) Herbivorous animals, harems, ministers, vaiçyas (merchant class, business).
(6) Women and çüdras.
(7) Robbers, rogues; region – the country border.

The timing used in this calculation is the ‘actual astronomical occurrence’ and not local visibility. For example, the Annular Solar Eclipse (31 May 2003) was not visible in Australia, yet it shall affect Australia based on the rule given above.

8.7B: Determine the part of the day/night when
(a) the eclipse starts,
(b) reaches a peak or greatest eclipse and
(c) eclipse ends i.e. shadow leaves the earth.
The class of people, places and things indicated by the portion shall accordingly (a) suffer, (b) be destroyed and (c) benefit, respectively.

Annular Solar Eclipse (31 May 2003) timing

Fred Espenak, NASA/GSFC writes,

The annular eclipse begins in northern Scotland about 100 kilometers north of Glasgow when the Moon’s antumbral shadow first touches down on Earth at 03:45 UT. The instant of greatest eclipse8  occurs at 04:08:18 UT when the axis of the Moon’s shadow passes closest to the center of Earth. As it departs Greenland and crosses Baffin Bay, the shadow leaves Earth’s surface at 04:31 UT. From start to finish, the antumbra sweeps over its entire path in a little under 47 minutes.

New Delhi: The eclipse starts on Saturday, at 9:15’ AM, has a peak (greatest eclipse) at 9:38’:18″ AM and ends at 10:01’ AM.
Sunrise: 5:24’:54″ and Sunset: 19:13’:26″.
Day duration = Sunset – Sunrise =19:13:26 – 5:24:54 = 13:48’:32″;
One-seventh part = 13:48’:32″ / 7 = 1:58’:22″
Ending times: 1st part: 7:23:16; 2nd part: 9:21:37; 3rd part: 11:19:59; 4th part: 13:18:21; 5th part: 15:16:43; 6th part: 17:15:04 7th part: 19:13:26

It is evident that the eclipse (start) time of 9:15’ AM is in the second part indicating that agriculturists, heretics, traders, warrior class and army chiefs stand to suffer during the six months till November 2003. Incidentally, the Minister for Agriculture at New Delhi, Çré Ajit Singh, has just about resigned and has been replaced.

The eclipse (end) time of 10:01’ AM is in the third part indicating that Artisans, artists, çüdras (cleaners etc), mleccha (including foreign visitors /dignitaries) and ministers shall benefit during the six months till November 2003.

United States of America

Washington D.C.: The solar eclipse starts on Friday 30 May 2003, at 11:45’ PM (23:45’) and ends on Saturday (Friday night – Vedic day) at 00:31’ AM (24:31’).
Sunrise: 5:47’:33″; Sunset: 20:25’:09″;
Night duration: 9:22’:24″; One-seventh part: 1:20’:21″
Ending times: 1st part: 21:45’:30″; 2nd part: 23:05’:50″; 3rd part: 24:26’:11″; 4th part: 25:46’:31″; 5th part: 27:06’:52″; 6th part: 28:27’:12″

The eclipse starts in the third part of the night indicating that artisans, artists, çüdras (cleaners etc), mleccha (including foreign visitors and dignitaries) and ministers shall suffer during the next half year till November 2003.

The eclipse ends in the fourth part of the night indicating that the President George Bush Jr. (the king or head of state) is surely going to get some very good news and shall benefit considerably in the next six months. The central states of the country shall also benefit.

Moscow: The eclipse starts on Saturday, at 7:45’ AM and ends at 8:31’ AM.
Sunrise: 5:00:33; Sunset: 21:56:51
Day duration: 16:56:18; One-seventh part: 3:08:07
Ending times: 1st part: 8:08:40; 2nd part: 11:16:48; 3rd part: 14:24:55; 4th part: 17:33:02; 5th part: 20:41:09; 6th part: 23:49:17

Thus, the eclipse starts in the first part of the day indicating that engineers, people whose work uses fire like goldsmiths, Brahmins, priests (agni-hotri), teachers, researchers, spiritualists and hermits shall suffer losses.

The eclipse ends in the second part of the day indicating that agriculturists, heretics, traders, warrior class and army chiefs stand to benefit as there is a renewed impetus towards increasing food and business giving a fillip to the economy.

Effect of consecutive eclipses

Rule 9: Two consecutive eclipses of the Moon and Sun normally occur within a month. If the solar eclipse were to occur at the end of the pakña (fortnight) after the lunar eclipse, then the people in general tend to become unruly and unjust and couples quarrel and divorces/separation increases. In the reverse i.e. the lunar eclipse occurring after the solar eclipse, the Brahmins and priests increase their prayers and people are happy and contented.

Rath’s research: Since Varāhamihira states that this rule affects people, how it will affect individual people can be studied from their natal charts as well. For those people where the eclipse is occurring in the same nakṣatra (or rāśi) as natal Sun, the above rules would imply that the occurrence of two consecutive eclipses (one solar and the other lunar) would set them on either a new path of
(a) separative influences causing fighting, unrest and disturbances if the lunar eclipse precedes the solar eclipse or
(b) spiritual growth, happiness and contentment if the lunar eclipse succeeds the solar eclipse.

eclipse07In chart-3, the natal Sun is in Ārdrā nakṣatra at 14Ge12’. The global solar eclipse occurring at this nakṣatra is on July 2, 2000. This is followed by a lunar eclipse occurring on July 16, 2000. It is not important that either the Sun or Moon position be checked for the lunar eclipse. What needs to be ascertained is that the solar eclipse is in the same nakṣatra as the natal Sun. Since in this case, the lunar eclipse succeeds the solar eclipse, a period of spiritual growth, contentment and happiness is to come. True to the indications, she started serious studies in spirituality; regular visits to the Śāradā Mission (ladies wing of the Ramakrishna Mission) and also joined the Sri Jagannāth Center to learn Vedic astrology and spirituality.

eclipse08In chart-4, the natal Sun is in Puṣyā nakṣatra at 10Ge57’. The global solar eclipse occurring at this nakṣatra is on July 31, 2000. The eclipsed Sun was at 14Cn20’. This is preceded by a lunar eclipse occurring on July 16, 2000. As per Rule-09 and the research notes above, this indicates a very negative separative phase causing fighting, unrest and disturbances. Varāhamihira is explicit in stating that couples separate. She started fighting with her spouse on various grounds and they are headed for a separation. Of course, such predictions will also require that such indications are present in the natal chart and the daśā prevails. This eclipse factor is a tool to confirm the readings from the natal charts and should be used wisely.

Om Tat Sat

  2. Varähamihira, B.S. V-43-52
  3. Varähamihira, B.S. V-8
  4. Varähamihira, B.S. V-11
  5. Varähamihira B.S. V-27
  7. Varähamihira B.S. V-28-31
  8. The instant of greatest eclipse occurs when the distance between the Moon’s shadow axis and Earth’s geocenter reaches a minimum.

Vishnu_Lakshmi_wAvatars_HS7579Rebirth or mokṣa

Bṛhat Parāśara Kārakādhyāyaḥ
सर्ववार्ताधिकारी च बन्धकृन्मोक्षक्रत् तथा॥८॥
sarvavārttādhikārī ca bandhakṛnmokṣakrat tathā
sarva– whole, entire, all every; vārtta– having means of subsistence, practising any business or profession, karma; adhikāra-m. authority, government, rule, administration, jurisdiction; ca-and; bandha-m. binding, tying, fetter, arrest, imprisonment; kṛntana-n. cutting, cutting off, dividing; mokṛa-m. emancipation, liberation, release; kṛt-making, doing, performing, accomplishing, author; tathā-so also, in like manner;
Translation: [The ātmakāraka] has complete jurisdiction and authority over the entire field of karma and is responsible for binding or imprisonment of the soul in the cycle of rebirth or can grant emancipation or release wherefrom by cutting off the yoke of bondage.
Release or emancipation is examined from the twelfth house. Whereas the twelfth house from lagna shows the release from the body or the last stage of life, the twelfth house from kārakāṁśa, also called jīvanamuktāṁśa shows release from the cycle of rebirth or mokṣa. The term jīvanamuktāṁśa is mentioned in the Chandrakalā nāḍi and the state of a jīvanamukta is described in the Srimad Bhagavatam while discussing the avadhuta brāhmaṇa. Suffice is to say here that it is a state which can be achieved in this body through complete and total detachment (Pisces/12th house) etc.
Just as mokṣa is examined from the 12th house from the kārakāṁśa, bandha or bondage in the cycle of rebirth is examined from the seventh house from kārakāṁśa. Whereas the seventh house from lagna in the birth chart is the lagna of conception indicating the bondage of this birth due to desires (7th house is the seat/Kendra of the Kāma trikoṇa), the seventh house in the punya (death) chart shows the place of rebirth. For example, if Mars is in the 7th house the native is reborn in an island. Such dictums are mentioned in the classics that have only possible use in death charts and confirm the thought about the 7th house and rebirth. Similarly the seventh house from kārakāṁśa shows the strongest desire causing rebirth and planets in this house can also give marriage and fulfil all the desires for which one is born.

Battle between 7th & 12th houses

The seventh house and twelfth house are paraspara ṣaḍāṣṭaka (mutually 6/8 or inimically disposed). Thus, normally rebirth indicated by the 12th house and rebirth indicating by the 7th house mutually opposing directions of the soul and both of these cannot happen. Guru means a teacher and one that guides thinking or processes logic in a certain direction based on ‘individual preferences and senses’. Venus is the asura guru (teacher of the dark path or apara vidyā) because he rules the seventh house of the natural zodiac and guides the thoughts towards fulfilment of desires and rebirth. It is through the semen ruled by Venus that rebirth occurs. Jupiter is the sura-guru (teacher of the bright path or para vidyā) because he rules the 12th house of the natural zodiac and guides the thoughts towards emancipation and spirituality.
However, in some cases when the lords of the 7th and 12th houses are natural friends then they come in the category of mitra ṣaḍāṣṭaka where the native is promised both fulfilment of the desires and wishes pertaining to the incarnation as well as emancipation by following the spiritual path of the iṣṭa devatā. For such people, marriage can cause spiritual growth and fulfilment. A thorough examination of not only the 7th and 12th houses but also the dārā-pada (A7) and upapada (A12 or UL) is necessary to take any view on marriage and material comforts and renunciation of the same.
The significators of these are Venus (marriage) and Ketu (renunciation and mokṣa). The Paurāṇic episodes related to Tulasi (Venus) Gaṇeśa (Ketu) shows how Tulasi gets cursed by Gaṇeśa to lose her purity and spouse by Viṣṇu as she disturbed Gaṇeśa when He was meditating on Viṣṇu. In turn Tulasi curses Gaṇeśa to have two spouses at the same time. This works in a strange way in charts where Ketu in 7th house or A7 and Venus in 12th house or UL can give two spouses at the same time confirming the curse of Tulasi. In the opposite, Venus in 7th house or A7 and Ketu/Rāhu in 12th house or UL can cause loss of spouse or two marriages after losing a spouse or even renunciation of spouse as the curse of Gaṇeśa. On the other hand, Venus in the 12th house from lagna or āruḍha lagna (AL can show someone losing his spouse while Ketu so placed can cause delay in marriage or complete denial of marital bliss. Venus in the 6th house from AL can show absence of marriage or separation from spouse while Ketu so placed shows a spiritual person who maybe cheated in relationships.

Chart 1: Two spouse

In Chart 1, Ketu is in the 7th house and Venus is in Upapada in Leo showing the curse of Tulasi on the native. The native had a love affair in college and continued to date even after he was engaged to and married another lady (second spouse). He has two sons from his first love from college and a daughter from his second spouse. The spouse know of each others existence and are doing everything to get each other out of the triad relationship. The native is immersed in this mess of a relationship all the time and the spiritual path is quite disturbed or blocked as the mind does not have the time to dwell on this subject.

Chart 2: Swami Prabhupada-renunciation of marriage

The converse is applicable in the chart of Sri Prabhupada where Venus is in A7 in Virgo and Rāhu (node) is in Upapada in Aquarius. This shows the curse of Gaṇeśa (which for very spiritual people can be a blessing in disguise). Using Caturasiṭi sama daśa (10th lord in 10th house), we note that Prabhupada renounced his spouse when she preferred to have tea instead of him at the age of 54 years (1950) in Sun daśā Venus antardaśā. Four years later in Moon daśā Mars antardaśā he took to the vanaprastha life and finally in 1959 in Moon daśā Venus antardaśā, he renounced and took sannyāsa. The crucial role played by debilitated Venus (with nīcabhaṇga rājayoga but in 6th house from AL, placed in A7 and with nodal axis along the UL) is noteworthy confirming the curse of Gaṇeśa for losing spouse and going towards Viṣṇu.

Chart 3: Female ditches

In Chart 3, Ketu is in the 7th house and Venus is not only the lord of Upapada but also aspects the Upapada in Libra. The lady had a long standing boyfriend who was not financially stable and then she fell in love with an immigrant Indian who was much older than her. She was always suspected of continuing the relationship with the old boyfriend, which is evident due to the presence of the curse of Tulasi (see Chart 1). Her husband was a top executive in a company and got her a consulting contract in the company so that they could live together. When the question of child came up, she took a transfer to another continent and later divorced him. Venus in the second house shows poor sexual relationship with spouse1NOTE ON VENUS: Venus can be placed in houses 11, 12, 1, 2, or 3 houses from the Sun (dharma). When behind the Sun it shows sexual immaturity and indulgence whereas when ahead of the Sun it shows sexual maturity and abstinence in general. Of these, the placement in the second/eighth house from the Sun and /or lagna can indicate complete denial of sexuality. In the charts of Rāmakrishna Paramhaṁsa and Vevekananda we find Venus in the second from both Lagna and Sun showing denial or abstinence throughout life whereas in the chart of Sri Prabhupada it in the second from the Sun alone showing denial or abstinence in old age after he renounced marriage and took Sannyāsa.. Marriage with the ‘sugar daddy’occurred in Jupiter daśā Venus antardaśā and separation occurred in Sun antardaśā when she got decent alimony and could continue with her first (original) love.

Chart 4: Bhanu Pratap Shukla

In Chart 4, Venus is in A7 and UL as well in Leo and Rāhu instead of Ketu is in the 7th house. Compare this to Chart 1 where Venus is also in UL in Leo but A7 has two planets Sun and Mercury in Libra. Again, Chart 4 has debilitated Rāhu in seventh house and Chart 1 has exalted Ketu in 7th house. The native of Chart 4 is a confirmed bachelor, has practiced celibacy throughout life and has dedicated his life to social service and the nation.

NOTE: Merely looking at UL and 7th house cannot decide whether a person is to marry. The dārāpada (A7) plays a significant role in sexual desires and their fulfilment or renunciation. Venus in A7 in the Charts 2 and 4 of Prabhupada and Bhanuji was responsible for curtailing their sexuality and they would strive to renounce the same completely.

An important exercise is to examine the placement of A7 and UL from the Āruḍha Lagna (AL). The āruḍha lagna is the most important sign and those in Kendra to AL shall flourish while those in duṣthāna shall perish. Saṅnyāsa is promised only if Venus is in a duṣthāna from AL. In the case of Chart 2 Prabhupada had Venus in the 6th house from AL and took perfect saṅnyāsa and he wanted to take saṅnyāsa. On the other hand Bhanuji has Venus in AL with UL and A7 and never took saṅnyāsa.

Chart 5: Swami Vivekananda

In Chart 5 Venus is in the second house showing a lacy of sexuality either for self or spouse. The āruḍha lagna is with upapada and dārāpada in Leo indicating that Swami Vivekananda in his early days wanted to marry and settle down.

However, Venus is in the 6th house from āruḍha lagna and renunciation was his destiny when his guru Ramakrishna forbade him to marry and instead directed him to lead Indian spiritual renaissance which started with the freeing of the soul from bondage and led to Indian Independence. Note that Venus is in the 2nd house from both lagna and Sun. He was a celibate throughout life.

Harmony between 7th and 12th houses

If there is harmony between the 7th and 12th houses and their āruḍha, especially from kārakāṁśa then the native shall benefit and spiritual advancement occurs due to the support of a spiritual spouse.

Chart 6: Rāmakrishna Paramhansa

In Chart 6 the 7th lord Sun is placed in lagna and it is also the chara dārākāraka. It is trines to its dispositor and lagna lord Saturn which is also the 12th lord. The harmonious trine between the 7th lord and lagna (also 12th lord) shows that spouse shall contribute substantially to the spirituality of Śrī Ramakrishna. Since Saturn is naturally inimical to the Sun, Ramakrishna was initially disinclined to accept Śrī Sarada Ma although they were legally wedded in childhood (she was six years at the time of marriage). However on seeing her spiritual honesty, he agreed to her staying with him in the temple on the condition of complete abstinence from any physical contact. It is interesting to note that Venus is in the 2nd house from both lagna and the Sun indicating that Thakur (Śrī Rāmakrishna) shall have complete celibacy throughout life even though married and staying with spouse. Śrī Sarada Ma was an epitome of perfect motherhood and she not only supported him completely in all spiritual practices but also agreed to him worshipping her as the manifestation of Tripurā Sundari (the form of Kali for the sustenance and starting of a Parampara-lineage).

The Upapada is in Aries and its lord Mars is exalted in the 12th house of spirituality and is debilitated in Cancer navāṁśa. This would cause separation from spouse unless the relationship is strongly spiritual. Venus the significator is in the second and is also debilitated in navāṁśa in 12 house showing absence of physical contact. To add to this the ātmakāraka Rāhu is in dārāpada A7 in Taurus showing spirituality dominating over sexuality thereby confirming a spiritual bond and not physical bond.

In a way, Sarada Devi was Thakur’s first disciple. He taught her everything he learnt from his various Gurus. Impressed by her great religious potential, he began to treat her as the Universal Mother Herself. He said, ‘I look upon you as my own mother and the Mother who is in the temple’. Notice the upapada is in the 4th house of mother confirming the truth behind Thakur’s words.

Chart 7: Spiritual spouse

In Chart 7 Ketu is in the 12th house indicating troubles in marriage but this is fully blocked by the argalā of Jupiter in the second house. Upapada is in Libra with the 7th lord Jupiter promising a very good marriage and spiritual growth due to marriage. This spiritual growth should satisfy Ketu and the marriage would be blessed. The dārāpada A7 is in Taurus and in Kendra to the āruḍha lagna confirming normal physical desire. However the upapada in the 12th house from āruḍha lagna shows that the native may tend to ignore his spouse. If Jupiter is the strongest influence on lagna or the second house (in that order) and is unassociated then the native shall become very spiritual and shall search for the final truth-‘om tat sat’. Since Jupiter is 7th lord and is in upapada this search shall begin after marriage and since the spirituality is coming through marriage Ketu shall not be averse to it.


The question of rebirth or mokṣa cannot be settled with the birth chart and the death chart called puṇya chakra has to be examined. We have explained how to examine this elsewhere in the paper titled ‘Saptaloka and Tala’ at the SJC West Coast USA conference.

References   [ + ]

1. NOTE ON VENUS: Venus can be placed in houses 11, 12, 1, 2, or 3 houses from the Sun (dharma). When behind the Sun it shows sexual immaturity and indulgence whereas when ahead of the Sun it shows sexual maturity and abstinence in general. Of these, the placement in the second/eighth house from the Sun and /or lagna can indicate complete denial of sexuality. In the charts of Rāmakrishna Paramhaṁsa and Vevekananda we find Venus in the second from both Lagna and Sun showing denial or abstinence throughout life whereas in the chart of Sri Prabhupada it in the second from the Sun alone showing denial or abstinence in old age after he renounced marriage and took Sannyāsa.


One of the important principles of our tradition is to treat the Kārakāṁśa as Aries and examine the planets in the houses from it. Reason being that the ātmakāraka is akin to the jīvātmā (or jaḍātmā in the case of inanimate beings) which is similar to the Paramātma in its basic nature but lacks the purity and energy of the latter. In a sense, the creature is like the creator, in almost every respect. The ātmā is a spark of light symbolized by agni tattva and the Sun as the naisargika ātmakāraka. It behaves as if in exaltation in Aries and in mūlatrikoṇa in Leo.

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This is an introduction to the eight-sign zodiac called Kālachakra.

1      Introduction

Aṣṭadala Padma (Eight petal lotus) is the foundation of Hindu philosophy. It is based on the Kālachakra (wheel of time), which is composed of eight spokes and has the 28 constellations distributed in these spokes. Each of these spokes is in one of the cardinal or intermediate directions and is reckoned starting from the east and moving in the clockwise direction. Based on this we have the aṣṭadala padma and the aṣṭa-maṅgala  kriyā[1].

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Introduction- The houses

Before venturing into the study of the finances of a nation we should be clear about the indications of the houses in the chart.

In deva prasna (i.e. questions bearing on deities, the twelve houses signify (1) Divine presence, (2) wealth, (3) temple servants, (4) vehicles (5) image, idol, picture or symbol like an alter, (6) enemies, (7) ornaments, (8) offerings, oblations of five or sixteen kinds, (9) temple authorities, (10) festivals, (11) income and (12) expenditure. There are other opinions in this regard and the most accepted views have been reconciled and are at table-1

Table 1: House significations

House Deva praśna Rāja praśna
Coronation Rāja bhāgya National chart
1 Deity, well being & satisfaction, temple building and idol, alter, picture etc. The King The King The nation, constitution, ideals
2 Wealth, income, treasure, guardians Treasury Prince & princess Wealth, treasury, currency
3 Temple servants, Offerings (to deity) Armed forces & their chief Treasury Armed forces & their chief, servants
4 Lands, property, vehicles Vehicles, property Vehicles & followers Vehicles, property
5 Divine presence and the symbols, idols, etc. Ministers, advisers Palace Ministers, Officials wielding delegated powers
6 Pollution, enemies, thieves Enemies, thieves Wife(s) Enemies, disease
7 People, worshippers, ornaments War manoeuvre Advisers & preceptors Public
8 Offerings (by people), good or evil Life of government Subjects Donations, aid, life of nation
9 Authorities and merits Policy and attitude Policy and attitude
10 Daily ceremonies, festivals etc. Administration President, Prime minister and Administration
11 Merit, prosperity, income Gains, income Gains, income
12 Expenditure, waste, āchārya, tāntrika, priest Losses, expenditure Losses, expenditure

The nation is alive and full of living beings that constitute its living body. Unfortunately man has evolved so much as to accord an equal status to other living creatures that have accepted his leadership, but it goes without saying that the trees and animals living in the boundaries of a modern nation-state belong to it. The divine presence is represented in the hearts of all creatures and a study of the houses in deva praśna gives us an idea of defining the signification of houses for a modern nation-state.

There can be various dates and times defining the stages of evolution of an area into a nation-state. Of these, the Independence Day marks the birth of the nation. The house significations given in the last column of table-1 shall apply to such a chart.

Every other event following the declaration of independence is a part of the evolutionary process. Of these the most important event is the coronation of a king, oath taking of the chief executive (President or Prime minister) or the declaration of a dictator. The house significations given under the column titled ‘coronation’ shall apply to such charts. Questions bearing on the personal life of the head of state and his functioning should be seen from the column titled ‘Rāja bhāgya’ or fortune of the ruler.

Table 2: Charakāraka & bhāva

House Modern astrologers Parāsara Rath
1 Ātmakāraka Ātmakāraka Ātmakāraka
2 Amātyakāraka Dārākāraka Dārākāraka
3 Bhrātṛkāraka Bhrātṛkāraka Bhrātṛkāraka
4 Mātṛkāraka Mātṛkāraka
5 Putrakāraka Putrakāraka Putrakāraka
6 Jñātikāraka Jñātikāraka
7 Dārākāraka Dārākāraka Dārākāraka
8 Ātmakāraka
9 Pitṛkāraka & Bhrātṛkāraka
10 Amātyakāraka
11 Bhrātṛkāraka Bhrātṛkāraka
12 None

The (1) Sun, (2) Jupiter, (3) Mars, (4) Moon, (5) Jupiter, (6) Mars, (7) Venus, (8) Saturn, (9) Jupiter, (10) Mercury, (11) Jupiter and (12) Saturn are the naisargika kāraka for the twelve houses. Parāśara gives the above list of the primary natural significators. There are other secondary natural significators for some of the houses as given in the classical Jyotiṣa literature. These include Mercury (learning) for the fourth house; Saturn (disease) for the sixth house; Sun (father) for the ninth house; Sun (work), Saturn (effort) & Jupiter (success) for the tenth house.

In this paper we shall examine the finances of a few modern nation states using the houses and the Nārāyaṇa daśā as a tool to accurately time the events. In addition to the above, the regular significations of the houses and planets should be borne in mind while examining the charts.

Chart 1: Indian Independence

India was declared independent on 15 Aug 1947 along with other nations in the Indian subcontinent. Rāhu (foreign influence) is in lagna indicating that the constitution shall be largely borrowed from foreign countries and the modern nation-state shall attempt to imbibe the best from all other nations.

Table 3: Narayana Dasa of India
Ta: 1947-08-15 (0:01:00) – 1949-08-14 (12:25:05)
Sg: 1949-08-14 (12:25:05) – 1959-08-15 (1:44:30)
Cn: 1959-08-15 (1:44:30) – 1971-08-15 (3:38:56)
Aq: 1971-08-15 (3:38:56) – 1978-08-14 (22:34:34)
Vi: 1978-08-14 (22:34:34) – 1980-08-14 (11:00:00)
Ar: 1980-08-14 (11:00:00) – 1982-08-14 (23:17:28)
Sc: 1982-08-14 (23:17:28) – 1989-08-14 (18:17:25)
Ge: 1989-08-14 (18:17:25) – 1990-08-15 (0:22:41)
Cp: 1990-08-15 (0:22:41) – 1996-08-14 (13:23:17)
Le: 1996-08-14 (13:23:17) – 1997-08-14 (19:31:44)
Pi: 1997-08-14 (19:31:44) – 2002-08-15 (2:10:19)
Li: 2002-08-15 (2:10:19) – 2011-08-15 (9:34:50)
Ta: 2011-08-15 (9:34:50) – 2021-08-14 (23:04:25)
Sg: 2021-08-14 (23:04:25) – 2023-08-15 (11:20:14)
Cn: 2023-08-15 (11:20:14) – 2023-08-15 (11:20:14)
Aq: 2023-08-15 (11:20:14) – 2028-08-14 (18:16:25)
Vi: 2028-08-14 (18:16:25) – 2038-08-15 (7:33:10)
Ar: 2038-08-15 (7:33:10) – 2048-08-14 (21:09:25)
Sc: 2048-08-14 (21:09:25) – 2053-08-15 (3:56:42)

Chart 2: USA Independence (144 year)

…other charts were discussed

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There are two methods to draw a Trimsamsa (D30) Chart. We discuss the method of Parashara.

What is the Trimsamsa, and how to draw a Trimsamsa Chart?
Trimsamsa means the one-thirtieth portion of a sign measuring one degree. Unlike other divisions, the Sun and Moon are not the Lords of any trimsamsa and the Nodes (Rahu & Ketu) also do not owm any trimsamsa. Thus the remaining five of Mars, Mercury, Jupiter, Venus and Saturn own the trimsamsa. They represent the five elemental states of existence (see table 1).

Table 1: Five Elements

Element Planet State Tithi Days
Prithvi Mercury Earth/Solid state Bhadra Tithi: 2nd, 7th & 12th Wednesday
Jala Venus Water/ Liquid state Rikta Tithi: 4th, 9th & 14th Monday & Friday
Agni Mars Fire/Energy Nanda Tithi: 1st, 6th & 11th Tuesday, Sunday
Vayu Saturn Wind/ Gaseous State Poorna Tithi: 5th, 10th & 15th Saturday
Akash Jupiter Ether/ Vacuum Jaya Tithi: 3rd, 8th & 13th Thursday

Table 2: Trimsamsa D30

Degrees Odd Signs Deity Degrees Even Signs Deity
5 Aries Agni 50 Taurus Varuna
10 Aquarius Vayu 120 Virgo Kubera
18 Sagittarius Indra 200 Pisces Indra
25 Gemini Kubera 250 Capricorn Vayu
30 Libra Varuna 300 Scorpio Agni

The positions of the planets and the Lagna in the Rasi chart are used to determine the Trimsamsa occupied by them. For example, if Jupiter is in 26-07′ in Pisces, then since it is in an even sign, from Table 2, we see that it is in Scorpio (even sign ruled by Mars). In this manner, the trimsamsa of all the planets and Lagna is determined and the resultant chart is called the Trimsamsa or D-30 Chart.

The trimsamsa chart of the standard nativity is given below.

How to study the Trimsamsa Chart? Method-1

1. Treat this like any other chart. In spiritualism we are taught of a “SHADOW SELF” called PAPA_PURUSHA which is a reflection of our own self, but the darker side which includes all the negative things we have done for ages and many births. This is the trimsamsa..the shadowy world of our self. Hence, the Sun and Moon do not own any trimsamsa as they have light.
2. Second thing is to study this chart for all the bad things we have done for which we deserve to be punished or taught lessons. The 12th rules hospitals and is the 5th (Mantra) from the 8th (Diseases). Hence the 12th house shows the way to get out of diseases and other such bad karma. It is the future (5th) of the 8th house.
3. A Saturn placed in such a place is not good as it delays the recovery from diseases, makes the effect of the mantra nil due to mistakes or “NOT WORSHIPPING GANESHJI” before starting a mantra can render it useless unless Guru is very strong. In this manner study the houses with focus on the 8th house (ROGA: Diseases & RINA Debts) and the 6th house (SHAD RIPU: Six kinds of weaknesses). In this manner the houses should be studied.
4. The 9th house (Dharma) from the 8th house is the 4th house. Thus, happiness and laughter (ruled by the 4th house) are the best natural medicine to get out of the cycle of disease and debt. A clean heart is the key to happiness & laughter. Venus (fulfilment of desires) gives happiness & Mercury gives laughter. Moon is the natural significator for the 4th house and becomes the Controlling planet for good health and freedom from diseases. In this manner the planets should be studied.
5. The Arudha pada of the sixth house gives the body part that shall be afflicted due to the diseases.
6. Venus rules the Mritunjaya Mantra and the strength of Venus in this division is important for recovery from diseases. The Sun and the Moon represent the Atma (Soul) and the Mana (Mind) respectively. Affliction to the Sun will result in suffering, poverty and misery while affliction to the Moon will cause ill health and death. Since Mars and Venus rules the signs of exaltation of the Sun and Moon, they represent the Physical and Mental strength of the native to cope with distress, disease and other evils respectively.

Examine the trimsamsa of the chart above

The first, tenth and eighth houses and their lords should be examined for good longevity. Here, the Lagna lord is involved with a Parivartana Yoga with the ninth lord Mars showing the ability for quick recovery from diseases. The conjunction of saturn is a big handicap on the lagna lord as if saturn conjoins either of the lords of the lagna (Brahma), tenth (Vishnu) and eighth (Rudra), then the span of longevity contributed by it is reduced. Jupiter is not only the lagna lord, but also the tenth lord and its conjunction by Saturn is a handicap. The exaltation of the eighth lord Venus is a great blessing in the chart as it gives cures from all ailments during its periods.

Rahu and Ketu placed in the eighth house will surely give diseases during their periods and the antidote for this is the exaltation of Venus their dispositor. During Saturn dasa-Rahu Antardasa-Ketu Pratyantar dasa, the native developed a strange swelling in the left elbow (joint diseases are shown by Saturn) that had to be surgically removed after it threatened to become dangerous.

The badhakesh is the lord of the house of obstruction (Badhak means obstruction). For movable signs the eleventh house, for dual signs the seventh and for fixed signs the seventh is the Badhak house. Here the seventh house is Virgo which is empty while its lord Mercury is in the tenth house in Sagittarius in the badhak house from the Moon. Thus, during Jupiter dasa Mercury antardasa, the native suffered from a dogbite.

The lagna rising in trimsamsa is the same as the Lagna Pisces in the Rasi chart showing that most of the ill health will be related to childhood and that the health improves with age. This is also substantiated by the placement of the tenth lord in Lagna with the lagna lord in the Rasi Chart. In this manner and applying the “Paryaya Dasa” [recommended by Maharishi Jaimini for the Shastamsa (D-6) and D-30 is a higher harmonic division of D-6 as 30=2×12+(6)] the correct results can be divined.

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Continued from Ātmakāraka I

Bhagavat Gītā: A few years ago when we were asked about the standard books for studying Jyotisa, the Bhagavat Gītā, Bṛhat Parāśara horā śāstra and Maharṣi Jaimini’s upadeśa sutra were recommended as the foundation. Today we shall explore the teachings of the Gītā to understand creation, the spirit soul and the chara kāraka scheme(s).

Creation, elements & kāraka

Bhagavat Gītā (7-2)
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषतः।
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते॥ ७-२॥
jñānaṁ te’haṁ savijñānamidaṁ vakṣyāmyaśeṣataḥ |
yajjñātvā neha bhūyo’nyajjñātavyamavaśiṣyate || 7-2||

Prabhupada’s translation: I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.

Jyotisa Commentary

The entire knowledge of creation of this manifested universe, both phenomenal (physical creation) and the spirit being which was handed down by Kṛṣṇa to Arjuna as this is the transcendental knowledge forming the basis of Jyotisa. Both jnānam (knowledge of the gross material creation and dissolution process) and vijnānam (knowledge of the superior creation and existence of the spirit being) are being described, and these are different. This is the vedānta knowing which nothing more shall remain to be known or hidden. Jyotisa in its highest level is the vedānta where the astrologer has risen to the level of a ‘trikālajnāni’.

Bhagavat Gītā (7-4)
भूमिरापोऽनलो वायुः खं मनो बुद्धिरेव च।
अहंकार इतीयं मे भिन्ना प्रकृतिरष्टधा॥ ७-४॥
bhūmirāpo’nalo vāyuḥ khaṁ mano buddhireva ca |
ahaṁkāra itīyaṁ me bhinnā prakṛtiraṣṭadhā || 7-4||

Prabhupada’s translation: Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.

Jyotisa Commentary
The five states of physical existence of all creation are symbolized by

  1. Earth called bhūmi or pṛthvi tattva, solid state: Mercury,
  2. Water called āpa or jala tattva, liquid state: Venus,
  3. Fire called anala or agni tattva, energy state: Mars,
  4. Air called vāyu tattva, gaseous state: Saturn and,
  5. Ether called khaṁ or ākāśa tattva, vacuum: Jupiter

At the gross level these are the pañca bhūta and at the subtle level they are known as the pañca tattva. Thus, every physical creation shall have these five elements in varying proportions that shall define its physical constitution.

The manas is the ‘mind’ of the universe as well as the individual and indicates the class, group or family identifying the created being or object and is represented in astrology by the Moon. Any created material object belongs to a class of objects created with a certain shape (definable for solids with a predominant pṛthvi tattva), having a certain constitution (based on the proportion of the constituent tattva). These define the class or family to which it belongs.

Buddhi refers to the intelligence or body of knowledge related to the object. This defines its purpose of creation and existence and the effects of the various laws of nature on it called its Dharma. The laws of nature that the created body must obey are seen from the ascendant called Lagna and this is the seat of the dharma trikoṇa which includes the fifth & ninth houses. Lagna represents prajāpati, the creator.

Ahaṁkāra refers to its independent identity and is the false ego (not Freud’s ego). This is false because the identity is not permanent and it is an ego as it helps to identify the object and differentiate it from the other bodies/creatures of its class or family. This is represented by the Sun in astrology.

Example 1: Arabian sea

Let us consider the Arabian sea as an example. This has a predominance of liquid in its body as compared to other states of solids and gases. Thus the body has a predominance of jala tattva. The water is in constant motion due to various currents created by the rotation of the earth. This movement is due to energy in the water showing that it possesses agni tattva. It is contained by a basin which is the crust of the earth and this is the dharma (buddhi) associated with it as one of the laws of nature that a liquid does not have any particular shape and takes the shape of the container. The water in the sea displaces a certain volume of air or vacuum and this volume indicates the presence of ākāśa tattva that keeps the waters together within the containing crust of the earth. There are so many similar large water bodies that separate continents and they are all known as ‘sea’. This is the family or class of created bodies to which it belongs and is the manas. However, we are aware that this particular body that touches the west coast of India is different from the water body in the east coast of India and other parts of the world and have named it the “Arabian Sea”. This particular name “Arabian” is its ahaṁkāra that helps to identify it in particular and differentiates it from other seas.

These are the eight primary variables that go into the creation of all bodies, both animate and inanimate. It is evident that we do not need any more variables than the lagna and seven planets from Sun to Saturn to define the physical (material creation). These planets are the seven Chara kāraka that are used in mundane astrology and all such horoscopy of material bodies that cannot procreate.

Bhagavat Gītā (7-5)
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम्‌।
जीवभूतां महाबाहो ययेदं धार्यते जगत्‌॥ ७-५॥
apareyamitastvanyāṁ prakṛtiṁ viddhi me parām |
jīvabhūtāṁ mahābāho yayedaṁ dhāryate jagat || 7-5||

Prabhupada’s translation: Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.

Jyotisa Commentary

Besides the material creation, living beings are also created in this universe, which are of a superior energy. These beings are different from the material beings in that they have the ‘jīva’ or ‘jivātma’ which is very much like the paramātma, yet is different from the latter. This jivātma causes the living beings to exercise a higher level of intelligence, some amount of ‘free-will’ (very much bounded – based on the upachaya) and get involved in the process of karma, sin and rebirth. The definitions of karma and sin vary from one class of living beings to another (manas variance) and also varies within the class (ahaṁkāra) based on the level of buddhi (intelligence). For example, sin is not incurred if a lion kills a cow for food, but a lot of sin is incurred if a human being kills a cow. Here the definition of sin based on dharma (natural laws governing) has been in variance due to the class of being differentiated as per the manas. Again, among human beings, the all knowing self-realized priest or brāhmaṇa incurs higher sin by killing a cow than a vaiśya whole knowledge is inferior. Here the definition of sin is more relaxed based on the level of knowledge (buddhi).

Since the primary differential between the quality of the sin is the mana, and since the Moon represents the manas, it is but natural to consider the nodes of the Moon as karmic control planets. Rāhu indicates the sins on account of past karma and those done with full knowledge of consequences while Ketu, in the negative, represents the mistakes made. In the positive Rāhu represents punishment and redemption while Ketu represents suffering and emancipation. As a group they are one, and represent the opposite points of bhoga & mokṣa.

The eight-variable scheme of the previous śloka needs to be modified to the ten-variable scheme that includes the lunar nodes Rāhu (ascending node) and Ketu (descending node) in addition to the lagna and seven planets from the Sun to Saturn. Further, since every living being that has been created has not got mokṣa, it is evident that in any spiritual scheme that must represent the individual jivātma and its interaction with the other ātma, room would have to be made for Rāhu (but must exclude Ketu). These seven planets from the Sun to Saturn, and Rāhu are the eight Chara kāraka that are used in horoscopy (jātaka) and all such charts of living bodies that can procreate.

Bhagavat Gītā (7-6)
एतद्योनीनि भूतानि सर्वाणीत्युपधारय।
अहं कृत्स्नस्य जगतः प्रभवः प्रलयस्तथा॥ ७-६॥
etadyonīni bhūtāni sarvāṇītyupadhāraya |
ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayastathā || 7-6||

Prabhupada’s translation: All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.

Jyotisa Commentary

All created bodies fall into these two categories of animate (living) and inanimate (non-living). One of the methods of differentiation is in their nature of procreation (this will also form the basis of differentiation of the two schemes of chara kāraka). Further, the inanimate bodies do not have a jivātma and are not considered spirit beings or spiritual in that sense.


It is evident from the Bhagavat Gītā that there are separate schemes for the living and non-living world and that these schemes differ on the number of chara karaka due to the concept of sin associated with a certain amount of limited free-will and the presence of the jivātma (individual soul of the living being). The visible differentiation is their ability to procreate which is represented by the siva linga (phallic symbol of siva as Pasupati or the lord of all living beings).


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