Introduction By Sanjay Rath and P.V.R. Narasimha Rao

Tithi Pravesha is the Annual Horoscopy of Jyotish. The Tajika System of annual horoscopy employs a chart cast for every year of life based on the solar return (i.e. sun’s return to its natal sidereal position). Many scholars of history and Vedic Studies have held a view that this system is primarily not ‘Vedic Astrology’ and might be a borrowed feature from Yavanas or Tajikas, who interacted with Indian scholars. Notwithstanding the peculiar yoga’s like Iṭṭasāla, Easarpha etc. nor divisional charts like Aṣṭāṁśa  (D-8) etc., which are not a part of Parāśara’s available teachings, outstanding scholars like Nīlakaṇṭha and Dr Raman set a precedent by accepting the Tājaka system as a branch of Vedic astrology.

However, the solar calendar has been widely followed in India only since Varāhamihira started Vikrama Saka. India had been following the Vedic luni-solar calendar for millennia. When Maharshis like Valmiki and Vyasa mentioned the timing of events in epics like Ramayana and Mahabharata, they identified events only by the tithis. It maybe interesting to note that traditional Hindu’s celebrate their birth days (called Jayanti or Janma tithi) on the Vedic date (Tithi) of the luni-solar calendar instead of the date of Sun’s return. All festivals (except for Sankrantis) commemorating the birthdays of deities, Gurus etc are also based on the luni-solar calendar of Tithi. For example, Hindus celebrate Lord Rama’s birthday on the Sukla Navami Tithi of Chaitra month every year and Lord Krishna’s birthday on the Krishna Ashtami Tithi of Sravana month. If birthday as per the luni-solar calendar is more important than birthday as per the solar calendar, why do we cast a chart for Varsha pravesha (commencement of a new year) based on birthday as per the solar calendar? Does it not make sense to cast a chart for the commencement of a new year based on birthday as per the luni-solar calendar of tithis?

In fact, not only does it make sense, but the technique of annual horoscopy using the luni-solar calendar is one of the most reliable techniques – and hence a guarded secret – taught by tradition for fine predictions.


Tithi is the Vedic date of the luni-solar calendar and is a measure of the angular displacement of Moon from Sun. It is known that the period between two consecutive full moon’s (i.e. exact 180° displacement of the Moon from the Sun) is about 29.5 civil days. The total movement of 360° of the angle between the Luminaries in transit in a month was divided by 30 to obtain a measure of 12° called ‘Tithi’ (luni-solar day). Tithi is the period in which the angular displacement of Moon from Sun increases by exactly 12°. There are fifteen tithi (15 x 12° =180°) in the waxing phase (śukla pakṣa) and fifteen tithi is the waning phase (kṛṣṇa pakṣa). The displacement angle = Longitude of Moon – longitude of sun. When this angle is divided by 12°, we get an index to the tithi, starting from śukla pratipada.

The Luminaries

A child is a product of both parents and the importance of the Moon, even over the Sun in the determination of fortune is a well established aspect of Vedic Astrology. The tripod of life is the ascendant (body), Sun (soul) and Moon (mind). In another sense, these are self (Lagna), Father (Sun) and Mother (Moon). It is but natural that a better definition of the moment of birth would be the angular displacement of the Moon from Sun, instead of just the natal Sun position. This is the Janma Tithi.

We should be equally careful to ensure that such a definition does not dilute the importance of the sun as it is the representative of the real self/the soul. For this purpose Maharshis have defined the twelve sunsigns (or simply signs of the zodiac) called Dwadasa Aditya. These define the boundaries within which the Sun’s placement causes it to have the specific form of a ‘deva’ and a ‘Jyotirlinga’. Thus the longitude of Sun in a sign is not as relevant as its placement in the very sign itself and this fact is taken as an ‘anchor’ for drawing the annual charts. As the soul is the anchor of our existence, Sun’s transit in its natal sign signifies the figurative re-establishment of this anchor, i.e. a new beginning (In fact, it is because of this re-establishment of anchor that marriage is prohibited in the solar month of birth).

Such an anchorage would be meaningless without a consideration of the ‘Mind’ – the emotions, sustenance and fruits of existence. Thus including the Moon’s ‘angular return’ along with the annual solar natal sign anchorage defines the astrological Janma Tithi return.

Though birthday as per the luni-solar calendar is traditionally celebrated when janma tithi returns in the same lunar month (which is identified based on the signs occupied by Sun and Moon at the beginning of the month), this definition was probably adopted for ease in civil usage. The most astrologically acceptable definition is based on janma tithi and sunsign (sunsign at janma tithi return and not sunsign at the beginning of the month). This is the most perfect method for defining the moment that is the closest in emulating the moment of birth. Hence, this is the ‘truest astrological birthday’ or rather ‘birth moment’.

Tithi Pravesha Chakra

As outlined above, the definition of the annual birth moment is the moment when Sun transits its natal sign and the Moon is at the exact displacement angle from Sun (degrees, minutes & seconds) as at birth.

Pravesha means entry or return and Tithi Pravesha Chakra is the chart drawn for the birth moment of Tithi return every year. If the angle from Sun to Moon matches that in the natal chart, it means that the Tithi running is the same as birth Tithi and also the fraction of Tithi remaining is the same as at birth. If someone was born with Sun in Aries on Chaitra Sukla Navami with 25% of the Tithi remaining, the native’s astrological luni-solar new year will commence every year when Sun is in Aries and Sukla Navami is running with 25% of the Tithi remaining. A chart cast for this moment for the longitude and latitude of the birthplace – irrespective of where the native is currently living – will throw light on the events during the coming year. This chart is called “Tithi Pravesha” (TP) chart.

Sixteen divisional ascendants studied from a very basic standpoint. Getting to know how the ascendants work in life is important as that is the staring point of studying the sixteen D-Charts. This is a start and details are available at the Parasara Jyotisa Course Year-2 The course website is at

In 1999, Russian president Boris Yeltsin dismissed his prime minister and promoted former KGB officer Vladimir Putin in his place. In December 1999, Yeltsin resigned, appointing Putin president, and he was re-elected in 2004. In April 2005, he made a historic visit to Israel—the first visit there by any Kremlin leader. Putin could not run for the presidency again in 2008, but was appointed prime minister by his successor, Dmitry Medvedev. Putin was re-elected to the presidency in March 2012.
Personal Life
In 1980, Putin met his future wife, Lyudmila, who was working as a flight attendant at the time. The couple married in 1983 and had two daughters: Maria, born in 1985, and Yekaterina, born in 1986. In early June 2013, after nearly 30 years of marriage, Russia’s first couple announced that they were getting a divorce, providing little explanation for the decision, but assuring that they came to it mutually and amicably.
“There are people who just cannot put up with it,” Putin stated. “Lyudmila Alexandrovna has stood watch for eight, almost nine years.” Providing more context to the decision, Lyudmila added, “Our marriage is over because we hardly ever see each other.

Putin, Vladimir
Date: October 7, 1952
Time: 9:30:00 am
Time Zone: 3:00:00 (East of GMT)
Place: 30E15′ 59N55; Saint-Petersburg, Russia
Lunar Yr-Mo: Nandana – Aswayuja
Tithi: Krishna Panchami (Ju) (91.87% left)
Vedic Weekday: Tuesday (Ma)
Nakshatra: Krittika (Su) (2.06% left)
Yoga: Siddhi (Ma) (21.44% left)
Karana: Kaulava (Ma) (83.75% left)
Hora Lord: Venus (5 min sign: Li)
Mahakala Hora: Venus (5 min sign: Ar)
Kaala Lord: Jupiter (Mahakala: Jupiter)
Sunrise: 7:24:56 am
Sunset: 6:07:32 pm
Janma Ghatis: 5.2112
K.N.Rao Chart of Pranab Mukherjee

Śrī Pranab Mukherjee is the presidential candidate of the ruling Congress Party while the other serious contender of the opposition is Śrī P.A.Sangma who was originally pushed by Naveen Patnaik and later supported by the BJP. Pranab Mukherjee has now got the support of Mulayam Singh (UP) and Bengal.

Ajai Bhambi gives a chart of Śrī Pranab Mukherjee with the date of birth as 1st February 1935 at 5.40’pm Kandi, India 88 E 02′, 23 N 57′. Now Kandi is a town and a municipality in Murshidabad district in the Indian state of West Bengal which is very unlikely to be the birth place of Pranab Mukherjee. His personal website states “son of Kamada Kinkar Mukherjee and Rajlakshmi Mukherjee, Shri Pranab Mukherjee, born on 11th December, 1935 in a small village, Mirati of Birbhum District”. Refer: where Ajai Bhambi argues with this chart that Pranab Mukherjee cannot be the President. Indranil Ray continues in the same tone using the same chart stating “Pranab Mukherjee cannot become President of India”. Refer:

K.N.Rao also uses the same date of birth as 1st February 1935 and the time of 5:52’:20”pm while the place of birth is Calcutta, India. Using an almost similar chart as Ajai Bhambi, K.N.Rao argues that Pranab Mukherjee will be the next President of India. Refer:

Anil Aggarwala has done well by using the filing of nomination time for both Pranab Mukherjee and P.A.Sangma. Both filed papers on 28 June 2012 at New Delhi but at different times. Pranab Mukherjee filed at 11.25’am while P.A.Sangma filed at 2.31’pm. His conclusion using the aṣṭakavarga method is that “P.A.Sangma is going to suffer a humiliating defeat”.

Pranab Mukherjee 2012

Another valuable source at Saptarishi Astrology states “The date of birth of Mr.Pranab Mukherjee is 31st January 1935(one day before the day taken by most astrologers) and the time is 16:52. And every relative of him will vouchsafe that he was born at his native village Mirati and not in Calcutta.”

Prediction: Long back when Pranab Mukherjee was being considered along with others by the Congress Party we had stated with a definite voice that

Pranab Mukherje will be the next President of India.

Now that’s as straight a prediction as it can get, and that too when his name was just being considered by the Congress. To the fact that Pranab Mukherjee was born at Mirati and not Calcutta or Kandi, we are very sure. We shall give the analysis and reasons later when the results are declared.

By Adi Sankaracharya Bhagavatpada
भजे व्रजैकमण्डनं समस्तपापखण्डनं
स्वभक्तचित्तरंजनं सदैव नन्दनन्दनम्‌।
सुपिच्छगुच्छमस्तकं सुनादवेणुहस्तकं
अनंगरंगसागरं नमामि कृष्णनागरम्‌॥ १॥
bhaje vrajaikamaṇḍanaṁ samastapāpakhaṇḍanaṁ
svabhaktacittaraṁjanaṁ sadaiva nandanandanam |
supicchagucchamastakaṁ sunādaveṇuhastakaṁ
anaṁgaraṁgasāgaraṁ namāmi kṛṣṇanāgaram || 1||

मनोजगर्वमोचनं विशाललोललोचनं
विधूतगोपशोचनं नमामि पद्मलोचनम्‌।
करारविन्दभूधरं स्मितावलोकसुन्दरं
महेन्द्रमानदारणं नमामि कृष्णावारणम्‌॥ २॥
manojagarvamocanaṁ viśālalolalocanaṁ
vidhūtagopaśocanaṁ namāmi padmalocanam |
karāravindabhūdharaṁ smitāvalokasundaraṁ
mahendramānadāraṇaṁ namāmi kṛṣṇāvāraṇam || 2||

कदम्बसूनकुण्डलं सुचारुगण्डमण्डलं
व्रजांगनैकवल्लभं नमामि कृष्णदुर्लभम्‌।
यशोदया समोदया सगोपया सनन्दया
युतं सुखैकदायकं नमामि गोपनायकम्‌॥ ३।
kadambasūnakuṇḍalaṁ sucārugaṇḍamaṇḍalaṁ
vrajāṁganaikavallabhaṁ namāmi kṛṣṇadurlabham |
yaśodayā samodayā sagopayā sanandayā
yutaṁ sukhaikadāyakaṁ namāmi gopanāyakam || 3|

सदैव पादपंकजं मदीय मानसे निजं
दधानमुक्तमालकं नमामि नन्दबालकम्‌।
समस्तदोषशोषणं समस्तलोकपोषणं
समस्तगोपमानसं नमामि नन्दलालसम्‌॥ ४॥
sadaiva pādapaṁkajaṁ madīya mānase nijaṁ
dadhānamuktamālakaṁ namāmi nandabālakam |
samastadoṣaśoṣaṇaṁ samastalokapoṣaṇaṁ
samastagopamānasaṁ namāmi nandalālasam || 4||

भुवो भरावतारकं भवाब्धिकर्णधारकं
यशोमतीकिशोरकं नमामि चित्तचोरकम्‌।
दृगन्तकान्तभंगिनं सदा सदालिसंगिनं
दिने दिने नवं नवं नमामि नन्दसम्भवम्‌॥ ५॥
bhuvo bharāvatārakaṁ bhavābdhikarṇadhārakaṁ
yaśomatīkiśorakaṁ namāmi cittacorakam |
dṛgantakāntabhaṁginaṁ sadā sadālisaṁginaṁ
dine dine navaṁ navaṁ namāmi nandasambhavam || 5||

गुणाकरं सुखाकरं कृपाकरं कृपापरं
सुरद्विषन्निकन्दनं नमामि गोपनन्दनम्‌।
नवीनगोपनागरं नवीनकेलिलम्पटं
नमामि मेघसुन्दरं तडित्प्रभालसत्पटम्‌॥ ६॥
guṇākaraṁ sukhākaraṁ kṛpākaraṁ kṛpāparaṁ
suradviṣannikandanaṁ namāmi gopanandanam |
navīnagopanāgaraṁ navīnakelilampaṭaṁ
namāmi meghasundaraṁ taḍitprabhālasatpaṭam || 6||

समस्तगोपनन्दनं हृदम्बुजैकमोदनं
नमामि कुंजमध्यगं प्रसन्नभानुशोभनम्‌।
निकामकामदायकं दृगन्तचारुसायकं
रसालवेणुगायकं नमामि कुंजनायकम्‌॥ ७॥
samastagopanandanaṁ hṛdambujaikamodanaṁ
namāmi kuṁjamadhyagaṁ prasannabhānuśobhanam |
nikāmakāmadāyakaṁ dṛgantacārusāyakaṁ
rasālaveṇugāyakaṁ namāmi kuṁjanāyakam || 7||

नमामि कुंजकानने प्रव्रद्धवन्हिपायिनम्‌।
किशोरकान्तिरंजितं दृगंजनं सुशोभितं
गजेन्द्रमोक्षकारिणं नमामि श्रीविहारिणम्‌॥ ८॥
namāmi kuṁjakānane pravraddhavanhipāyinam |
kiśorakāntiraṁjitaṁ dṛagaṁjanaṁ suśobhitaṁ
gajendramokṣakāriṇaṁ namāmi śrīvihāriṇam || 8||

यदा तदा यथा तथा तथैव कृष्णसत्कथा
मया सदैव गीयतां तथा कृपा विधीयताम्‌।
प्रमाणिकाष्टकद्वयं जपत्यधीत्य यः पुमान
भवेत्स नन्दनन्दने भवे भवे सुभक्तिमान॥ ९॥
yadā tadā yathā tathā tathaiva kṛṣṇasatkathā
mayā sadaiva gīyatāṁ tathā kṛpā vidhīyatām |
pramāṇikāṣṭakadvayaṁ japatyadhītya yaḥ pumāna
bhavetsa nandanandane bhave bhave subhaktimāna || 9||

इति श्रीमच्छंकराचार्यकृतं श्रीकृष्णाष्टकं सम्पूर्णम्‌॥
iti śrīmacchaṁkarācāryakṛtaṁ śrīkṛṣṇāṣṭakaṁ sampūrṇam ||


As a natural state of mind, tolerance indicates an ability to coexist with others, to respect alternative points of view, to neither dominate nor be dominated. It suggests both the ability to be yourself as well as allow others that freedom. It is both sturdy individuality and acceptance of other points of view [Life Positive[1]]. Suma Varughese writes that “Differences create gaps, but we need to reap love, not hatred, out of diversity. And to do so, we need to relearn the long forgotten value of tolerance”. She goes on to explain the negative implication of the word as conceived by the human mind in the words of filmmaker Anand Patwardhan, “It’s a bit of a negative concept. It means living with something but not being obliged to like it. That’s not good enough. Hindus must do more than tolerate Muslims and Christians. I prefer to use love and compassion instead.”

The point they are missing out is that the human psyche is built on the foundation of home teaching, family learning of values and schooling and finally colored in college. Schools in India are primarily ‘non-secular’ and have affiliation to one faith or another, and they also preach their faith is a very subtle manner by way of morning prayers, food habits, cultural events and participation, church events, honor rolls and in almost every manner, the particular flavor of the school faith gets pushed into the psyche of the student. This creates a problem in that this may in some manner clash with the teachings and habits developed at home and what every ‘schooled and civilized’ human being ends up with is a fractured psyche.

Fortunately, most colleges are largely secular in India, America and most of the world [that I have seen]. But then at this stage it does not matter as the damage has already been done and what happens now is that the damaged psyche tries to adjust with the changed ‘more-secular’ scenario of college. This is where the first lessons in tolerance are learnt, often through the hard way.

The Jyotish of ‘Tolerance’

Tolerance is the nature attributed to the planet Jupiter and the natural sign is Pisces. The tolerance in a person is measured by the strength and influence of Jupiter in his horoscope. The influence of Jupiter on the lagna and lagna lord (also called Paka Lagna) plays a very significant role.

Tolerance is tested when natural malefic planets like Rähu, Sun, Mars or Saturn aspect Jupiter, the lagna or the lagna lord at times of feeling cheated, hurt ego, anger and sorrow respectively. All these influences should be carefully examined as the psyche is a very delicate and personal aspect of every individual and the particular psyche is altered by these malefic aspects on the three factors stated above – Lagna, Paka Lagna (Lagna lord) and dhi (intelligence) significator Jupiter.

The world is made up of checks and balances. While these malefic planets affect the intelligence negatively, they are countered by four other planets – Ketu, Venus, Moon and Mercury respectively.

1.       When Rähu causes shocks and sudden reversals and terrible injury to the psyche to the extent of thinking of suicide and self destruction or global destruction, Ketu counters this with religious philosophy and renunciation of the world instead of destruction. This nodal axis is a delicate balance in any chart.

2.      The hurt ego caused by the Sun that results in distancing from family or friends or near and dear ones is soothed by Venus and true love, when it comes into your life, will cause these ego problems to evaporate and you start to renew bonds with family and friends.

3.      The physical horror of Mars caused through accidents, death, battles and war leading to anger and hatred is dissolved by the compassion of the Moon when one learns to forgive and forget. The Moon causes one to realize that enmity is as fleeting as the day and that there are no enemies, there are only ‘mirrors’. What or who you see as an enemy is, in reality, only an alter ego of yours.

4.      And Saturn, the greatest sorrow, the repository of all that is shameful, degraded, dirty, poor and heinous – rules the hearts of dirty old men who hold ‘malice towards one and all’. Little children have no place for this sorrow as their hearts have not hardened to the cries of the world and they laugh at the smallest of joys life has to offer.

Think of these pairs as symbolizing opposite aspects of life and death choises we make everyday, every moment.

…that was todays thought or simply rambling rhapsody of Rath! Will continue this tomorrow.


This is to inform one and all that I am not able to attend the BAVA 2011 conference due to refusal of my VISA application. Like every other year I have applied for VISA and blindly attach the letter I get from BAVA. This year, somehow there was a line that has created the problem. The reason for refusal has been clearly stated in the document and we also do not have appeal.

I believe we also cannot reapply till the mandatory processing period of 3 months. Am I wrong? Please enlighten me if this is period is less. I would like to explain my position to the VISA officer and reapply with all documents but I am not allowed to do so immediately. This was an unfortunate clearical error on the part of BAVA and both myself and Sarbani cannot attend BAVA. I am not able to make the presentation using Web conferencing or such methods of teaching which I am not used to. However, I have forwarded my papers to Andrew and Gordon, who are Jaimini Scholars and who will be making the presentation on my behalf. I will wait the 3 month period as I respect officers decison and will surely reapply for the VISA as I love England. I believe in the goodness of governance and that once we explain the error, this will pass. So hope to see you in future in London. I will miss the holiday I planned this year. Scotland-Inverness last year is still so fresh in my memory from my last years holiday.

krishna_alilai Extracts from Brahmavaivarta Purāṇa

Auspicious dreams

Nanda asked :

1.          Tell me, O Lord, which sort of dreams gives happiness and merit to the seer and produces good results.

Śrī Kṛṣṇa replied :

2-3.       My father! The Sāmaveda is regarded an authority in all matters. Now, please listen to me discussing the auspicious dreams that always give meritorious results, as described in the Puṇya Kāṇḍa of Kanva recension of the Sāmaveda.

4.          Man attains the merit of a dip in the holy Ganges if he hears the description of dreams that yield various pious results.

5-6.       Dreams of the first quarter (Yama or Prahara) of the night show results in a year, of the second quarter in eight months, of the third in three months, of the fourth in a fortnight, of the dawn in ten days. Dreams of early morning meet immediate results if the seer wakes up after the dream.

7.          A dream dreamt by a person mentally anxious or physically sick, becomes futile.

8.          Dreams seen by a man sick, frightened, naked, with disheveled hair or smeared with excreta, become futile.

9.          A dream becomes futile if the dreamer falls asleep again after the dream or due to his utter foolishness discloses it to some body else during the same night.

10.        The disclosure of his dream to one hailing from Kaśyapa clan brings about danger, that of his dream to one distressed, distress and that of his dream to a vile person, disease to the dreamer.

11-12.   (He) contracts fright by disclosing the dream to an enemy, quarrel by doing it to a fool (or an illiterate person), loss of wealth by doing the same to a woman; he gets into fear from thieves if he discloses it at night, bereavement if, while drowsy, but attains desired object if he discloses the dream to a learned man. But, O Nanda, dreams though good should not be disclosed to a person who belongs to the Kaśyapa lineage even if he is learned.

13-14.   A man receives wealth if he (in his dream) rides an ox, an elephant or a horse, or climbs up a tree or a mountain or eats or wails. He gets filed rich in harvest if he receives a lyre (VINA) in dream.

15. He gets wealth if he is injured with weapons or smeared with excrement or blood or suffers from boils or biting of worms.

15.        He gets wealth if he is injured with weapons or smeared with excrement or blood or suffers from boils or biting of worms.

16-17.   He receives favourable news and immense wealth if he performs the following in dream: viz. incest, wedding, drinking of semen mixed with urine, entering a city (at night) or hell and drinking of blood mixed with urine or nectar.

18-20.   Fame and vast wealth will be attained by one who sees in dream the following : an elephant, a king, gold, an ox, a cow, a lamp, food, fruits, flowers, a maiden, an umbrella, a chariot, a flat, or his relatives. He gets fortune if he sees (in a dream) a pitcher full of water, a twice born person (i.e., a Brāhmaṇa, a kṣatriya or a vaiśya), fire, flowers, betel, a temple, white, Paddy, a dagger or a public woman. He also gets merit and wealth if he sees (in a dream) cow milk or clarified butter (ghṛta)

21.        He will definitely become a king if he enjoys curd, milk, ghee, honey, sweets or sunned rice from a leaf of lotus plant in dream.

22.        A man will attain desired objects, receive pleasant news and much money if he partakes of meat of birds of human beings in dreams.

23.        He will get the same results (as described in the preceding verse) he if walks along a road with an umbrella or a pair of shoes or a sharp edged sword, in his dream.

24.        One becomes very prominent if he swims with the help of a raft in dream and the dreaming of a tree bearing fruits leads one to attainment of wealth.

25.        One who is bitten by a white snake in his right hand (in dream) gets very soon a modest and sweet-tongued wife.

26.        Dream of a mare, a hen, a female curlew gives a wife and that of being chained gives good renown.

27.        One attains wealth if he sees himself to be bitten by a snake in dream and gets rid of diseases if he sees the sun or the moon in his dream.

28.        He who partakes in dream rice with curd or porridge from withered leaf of the lotus plant on the bank of a river or a lack becomes a king.

29.        He, who sees (in dream) a leech, a scorpion, or a snake, gets wealth, a son, victory and renown.

30.        He, who is injured in dream by horned or fanged animals, boars or monkeys, definitely becomes a king and gets vast wealth.

31.        One gets vast wealth by seeing, in dream, fish meat, pearl, conch-shell, sandal or diamond.

32.        Wealth is obtained as a result of seeing in dream, wine, blood, gold and excrement and victory is achieved by seeing an image or a symbolic representation of Siva (Siva linga)

33.        One, who sees in dream a mango or a marmelos tree bearing flowers and fruits, gets wealth. He also gets wealth, intellect and prosperity if he sees burning flames in a dream.

34.        Wealth is obtained by seeing the fruit of Amalaki or haritaki (embolic myrobalan) and lotus flower in a dream. A man gets whatever he sees in a dream offered to him by deities, Brāhmaṇas, cows, the manes or monks.

35.        One attains prosperity and happiness by embracing, in a dream a woman wearing white clothes and white garlands and white unguents.

36.        He, who embraces a woman clothed and garlanded in yellow, attains prosperity and happiness. (welfare.)

37. The dreaming of all white objects excepting ashes, bones and cotton is auspicious; while that of black objects excepting a cow, an elephant, a deity and a Brāhmaṇa is inauspicious.

38. One, who finds in a dream a celestial woman or a Brāhmaṇa lady with a smiling face and jewelry on to enter into his apartment gets good friends.

39.        Goddess Durgā herself is pleased with him who enjoys in dream the pleasure of a Brāhmaṇa, a Brāhmaṇa lady, a deity, a celestial maiden, a girl of eight wearing ornaments studded with jewels.

40. He, to whom a pleased Brāhmaṇa or a smiling Brāhmaṇa lady offers in dream a fruit, gets a male-child.

41. O Nanda ! He, who is blessed by a Brāhmaṇa in dream, gets the results of that blessing and definitely obtains riches.

42-43.   One, who sees (in dream) a contented Brāhmaṇa entering his house, is blessed with the entrance of Nārāyaṇa, Siva and Brahma to his house and obtains vast property, renown and welfare, he also gathers bliss, name and fame at every step.

44. If one chances to get Surabhi in dream, he obtains landed property and a devoted wife.

45. It is ascertained in the Vedas that one who is lifted by an elephant with its trunk and placed on its own head, becomes a king.

46. O Nanda ! he, whom a pleased Brāhmaṇa embraces in dream, no doubt, becomes pious and fortunate.

47. The virtuous man, who receives an offer of flowers from a Brāhmaṇa in dream, becomes victorious, renowned, rich and happy.

48. Seeing sacred places, palatial buildings, jewels and houses in dream, a man becomes victorious, rich and fortunate to have bathing in holy places.

49. He, who gives in dream a pitcher filled with water to any body, gets a male-child and property.

50. He, who finds in dream a handsome lady entering his house taking measuring vessels and Kudava and Adhaka gets riches.

51. O Nanda ! he, to whose house a celestial woman comes and relieves herself, receives wealth and gets rid of poverty.

52. He, who sees in dream Sambhu with Parvati or Narayana with Laksmi or a Brāhmaṇa with his wife, entering his house (attains prosperity in every sphere of life).

53. He, to whom a Brāhmaṇa or a Brāhmaṇa lady offers paddy or a handful of flowers, gets prosperity in every sphere.

54. He, who receives a sting of pearls, a garland (of flowers), Sandal wood (in dream), O Nanda, from the hands of a Brāhmaṇa, gets, wealth and becomes happy in every respect.

55. He, who receives yellow ochre, flag, turmeric, sugar-cane and boiled rice in dream, obtain all-round prosperity.

56. He, on whose head, a Brāhmaṇa or a  Brāhmaṇa lady holds an umbrella or scatters white paddy in dream, will become a king.

57. If a person in white garland and in white unguents in dream partakes curd and porridge (rice boiled in milk) on a chariot, he becomes a king.

58. He, to whom, a Brāhmaṇa or a Brāhmaṇa lady offers nectar, curd or an award in dream will without fail become a king or attain kingly prosperity.

59. That virtuous man, to whom a Brāhmaṇa gives a book in dream, becomes a world-renowned great poet and vastly learned man.

60. If a woman teaches some body in dream just like a mother, then the taught becomes a peerless scholar like the son of goddess Sarsvati herself.

61. If a Brāhmaṇa teaches somebody in a dream with paternal care, and gives him a book, with affection in dream, the latter becomes similar to the former (i.e. in respect of learning)

62. One who gets a book on the way or anywhere else in dream, becomes learned, renowned and famous in the world.

63. One, who receives initiation with Mahāmantra from a Brāhmaṇa or a Brāhmaṇa lady becomes wise, wealthy, accomplished and intelligent.

64. One to whom a Brāhmaṇa offers an incantation or a stone image of some god, gains saintly attainment (siddhi) in the same.

65. He, who is dream bows down to multitude or Brāhmaṇas and Brāhmaṇa ladies and receives their blessings, becomes an emperor or a learned poet.

66. He, to whom a contended Brāhmaṇa makes a gift of a piece of land with white paddy in dream, becomes the lord of the earth.

67. If a Brāhmaṇa takes some body in a chariot and shows him different strata of heaven in dream, the seer gets an enhanced life and wealth.

68. If a Brāhmaṇa or a Brāhmaṇa lady being pleased, gives a daughter to any body (in marriage in dream) the recipient becomes king with fabulous riches.

69. One attains prosperity by seeing in dream a lake, a sea, a river, a white snake or a white mountain.

70. One attains long life, by seeing in a dream, a dead body, becomes, free from malady by seeing in a dream a diseased person, becomes happy at the sight of a happy man.

71. He, who dreams that a heavenly or beautiful woman is telling him, “Please be my husband,” and does not fall asleep again after this dream, becomes a king without fail.

72. A man attains renown by seeing in dream, a girl, a string of crystal beads, a rainbow and white clouds.

73. He, whom a Brāhmaṇa tells in dream, “Be my servant”, becomes a devotee of Lord Vishnu, having attained perfect devotion.

74-75    Wise men who know the secret of dreams say that dreaming a Brāhmaṇa lady, Lakshmi, Durgā, Sarasvatī, Rādhikā, in the guise of a cow-girl, a boy in the guise of cow-herd is auspicious.

76. O Nanda ! I have described the auspicious and meritorious dreams to you. If you are to know more about dreams I shall described more for your information.


1.          A dream becomes futile if the dreamer sleeps again after it. Hence, one should sleep again if one has a bad dream.

2.          Nanda said, “O Lord” ! I have listened to your description of good dreams, now please tell me about the bad ones. Then the Lord said unto him,, “Now you hear the same”.

3.          The Lord said, “If anybody in dream bursts into a jovial laugher, witnesses marriage, dance, music or sees his tutelary deity, he is certainly in danger.”

4.          He, who in dream, gnashes his teeth or sees some body wandering, suffers loss of health, or falls a victim to physical diseases.

5.          Death is certain to him who anointed with oil travels in dream towards the southern direction, on the back of a mule, or a camel or a buffalo.

6.          One has to experience great difficulties if he sees in dream, lime, china-rose, asoka, oleander flower, oil and salt.

7.          He, who sees in dream a naked, dark-complexioned sudra widow, with nose cut off, or a kapardaka (small shell called cowrie) or a palm fruit, comes to grief (aspirations are dashed).

8.          Seeing an angry Brāhmaṇa or an angry Brāhmaṇa lady in dream one becomes endangered and the goddess of fortune is sure to quit his house.

9.          One gets sorrow by seeing in dream a wild flower, a red flower, a palasa tree in blossom, cotton or white cloth.

10.        Dreams of a woman singing, laughing and clad in black or a widow of dark complexion are fatal to the dreamer.

11.        The dwelling land of a person who dreams gods dancing, singing, laughing and making flapping sounds with their arms (in challenge) or running, is destroyed.

12.        One lives only for ten months after the dream of one’s eating vomited matters, urine, excrements, brass, silver or gold.

13.        His death is impending to him who embraces a woman in black cloth, garlands and toilets, in dream.

14.        His death also is impending, who gets in a dream, a dead child, the head, or a string of human bones of a king or any one else.

14.        To see in dream human bones leads to various affections and dangers according to Western interpreters.

15.        Ailment is impending to him who finds himself anointed with ghee (clarified butter), milk, honey, butter milk or molasses.

16         His death too is impending, who awakes from a dream after getting alone in a chariot drawn by mules or camels.

17.        Maladies are sure to befall him who embraces in dream a woman in red clothes, garlands and toilets.

18.        He, who dreams of cut-off hair and nails, extinguished charcoal, or a funeral pile full of ashes, dies very soon.

19.        Distress positively comes to him who dreams of cremation ground, dry wood, grass, iron and blackish ink.

20.        He, who finds in dresole of a wooden sandal, dreadfully red garland, grains of bean (masa), lentil (masura) and kidney beans (mudga) suffers from immediate eruption of boils.

21.        Ailments are sure to him who dreams of thorns, vultures, crows, bears, monkeys, mules or pus and dirt of human body.

22-23.   One suffers from calamities as a result of seeing in dream, a broken vessel, a wound, a sudra, a patient suffering from ulceros proriasis, a piece of red cloth, a person with matted hair, a lion, a pig, a buffalo, deep darkness, an awful car crass and male or female organ.

24.        Death is impending on him, who finds in dream an ugly looking and shabbily clad ‘mleccha’ or a messenger of Yama (the king of the dead) hold a pasa weapon in his hand.

25.        A person finds himself  in distress as a result of receiving farewell in dream from an angry Brāhmaṇa or Brāhmaṇa lady, boy or girl, son or daughter.

26.        Death is sure to him, who sees in dream, black flowers, a garland of black flowers, an armed soldier and an ugly looking mleccha woman.

27.        One, who sees in dream playing on various musical instruments, dancing, singing, a musician clad in red, a jovial beating of ‘mṛdañga’ surely experiences sorrows.

28.        A dreamer of the dead body of a dead person dies. Brother’s death happens to him, who catches fish or the like, in dream.

29.        Death is the result of a dream of a spirit assuming a beheaded body, a person with indecently disheveled hair or one dancing rapidly.

30.        His days are numbered, who is embraced in a dream by a dead male or female, or a dreadful mleccha with dark complexion.

31.        One suffers from financial loss or gets physical diseases as a result of losing teeth or hair in  dream.

32.        Troubles from the king befall him, who is, in dream, chased by a horned or fanged animal or by boys or men.

33.        Sorrow befalls a man, as a result of a dream of a tree cut-down or about to fall, hail, husk, a razor, red hot cinder or a shower of ashes.

34.        Sorrow befalls him too, who witnesses in dream the fall of a house or a mountain, a dreadful comet or the broken trunk of a tree.

35         Distress is sure to him who finds himself, in dream, falling from a chariot, a house, a mountain, a tree, a cow, an elephant, a house or a mule.

36.        Death is inevitable to come to those who in dream fall from a height into a funeral pile full of ashes and cinder, or a pit filled with salt (or fuller’s earth) or on a heap of lime.

37.        He, from whose head an umbrella is forcibly removed by a rogue in dream, suffers the death of his father, or preceptor or king.

38.        Laksmi, the goddess of fortune, leaves him, who finds, in dream, Surabhi leaving his house along with her calf, being frightened.

39.        Death is inevitable to him who finds himself to be carried away being tied with ropes, by the messengers of Yama, (the king of the Hades) or by foreigners.

40.        He, who is angrily cursed, in a dream by an astrologer, a Brāhmaṇa lady or his spiritual guide, will certainly be endangered.

41.        Death is inevitable to him also on whose body falls in dream a crow, a dog, or a bear with a motive to harm him.

42.        He, who is chased, in dream, by angry buffaloes, bears, camels, hogs, or donkeys, will surely fall ill.

Yashoda annd Swati’s question wrote:
Hare Rama Krsna, I was listening to Atri classes on Jagannatha drekkana , where Sanjayji talks about Agasthya is related to Bhramarishi ( chara rashis, 9th from sthir rashis Moon ), Doorvaasa is related to Maharishi (sthira rashis, 9th from dwija rashis Moon), Narada is connected to devarishi (dwija rashis, 9th from chara rashis Moon)
In contrast to this, in the narayana dasha book, it is given other way round, as Agasthya related to Maharishi (sthira rashis) and Doorvaasa is related to Bhramarishi (chara rashis). Can you please help me clear this confusion .
Let us get the linkages to get to the bottom of the subject at hand.

Defining the titles of a Rishi
There are many prefixes added to Rishi to indicate their status or working levels. Brahmarshi is the name *Brahma* prefixed to show the creative process which starts with AUM and Jagannath, and the three Rishi’s for this knowledge that we all have are Gotama, Atri and Bharadwaj, the givers of AUM for which they are called Brahmarsi. So not the creative process with A-U-M has become threefold having A, which is Brahma; U which is Vishnu and M which is Shiva. Maharsi are the ten seers of maharloka who are progenitors of all creation after a pralaya and when the creation beings again! So Maharsi is working as Brahmarsi at Maharloka.

There are so many prefixes that can create some confusion as you can see above. Therefore, following in the holy footsteps of Parasara [Vishnu Purana] we arrive at the three basic titles of Brahmarsi, Maharsi and Devarsi. Do you recall my witing about creation and the two words we learnt i.e. how A-U-M becomes U-M-A due to the reversal effect.

Look at the Rishi’s from the viewpoint of their creation and attachment –

(1) Agastya is known for his enormous creativity, having created the languages, scripts and incorporated the entire vedic literature into the south indian languages. Agastya was also known for his strength and he ate up and digested some rakshasa (demons) in a *tit for tat* kind of episode. He drank up the ocean when thirsty and fishes leapt around crying for life! None knows medicine better than him nor the ways to handle poison (Rk Veda etc).

(2) Durvasa is known for his terrible temper and thousands of disciples whom he taught and kept under strict disciplene – only Shiva could have done this. He is incarnated from the blessings of Shiva to Atri Muni. But Atri Muni is the giver of the AUM, and specifically the middle syllable U in the order of Gotama, Atri, Bharadvaja.

(3) Devarsi narada is a son of *Brahma* (so if we take birth as the factor) then some will argue that he should becalled Brahmarsi, but unlike manmatha and Rudra, he decided to remain celibate and thus left the path that Brahma wanted him to take and stuck to Narayana…like glue. So there is no doubt that he is the devarsi.

Teachings of Parasara in BPHS

Extracts from Brhat Parasara Hora Shastra

The translation of the word *parivritti* and *trayam* has been done differently by different authors to suit their purposes and in reality this is quiet encompassing. Just for good record, there is a drekkana chart which is called Parivritti Drekkana and is quite well known and accepted. You can check Tajik Nilakanti and my writings and those of the scholar Iranganti Rangacharya on this subject as well as that of Dr. B V. Raman.

The common understanding for parivritti is to “consider or cover the entire zodiac span of 360 degrees” based on its meanings as (1) “turning or a revolution” around the zodiac, (2) “return (into this world)” and (3) “surrounding , encompassing or covering” the zodiac. The word *trayam* means three or three-fold and to this there can be no dispute nor different opinions. Therefore, drekkana is the one-third part of a sign reckoned in such a way that it covers the entire zodiac of 360 degrees. There are four ways in which this can be done and are popularly called (1) Parashari drekkana (2) Jagannath drekkana (3) Somanath Drekkana and (4) Parivrittitraya drekkana, although from the exact writings of Parasara, it is quite evident that he has covered all these in his broad statement at sloka 7.


Sva is self, first sign or the same sign; panca means fifth and navama means ninth; it is evident that the first, fifth and ninth signs, in that particular order, are being advised from every sign. Krama means to step or move in a procedure. Therefore, the first, fifth and ninth signs from any sign are the three drekkana and based on this sloka 8 and the name Parasari drekkana has been given to the generally well known drekkana or decanate chart. For example, the three decanates measuring 10deg each for Leo would map to Leo, Sagittarius and Pisces respectively for the 1st (0 -10 deg) 2nd (10 deg – 20 deg) and 3rd (20 deg – 30 deg).

Next he says that Narada, Agastya, Durvasa (in that order) are the lords (poor translation of isa but will do for now) for chara (movable) and OTHERS. Should we interpret others as chara, sthira (fixed), dvisvabhava (dual or mutable) which is normally done? Then, Narada is the Rishi for movable signs, Agastya for fixed signs and Durvasa for mutable signs.

Logical derivation based on Birth and BPHS and dharma bhava

If we take the lineage or birth then this can easily fall in place – (1) Narada was the son of Brahma and hence movable signs are given to his care as Brahma indicates creation for which the movable signs have the energy or guna (2) Agastya, the ardent worshipper of Rudra/Shiva was the son of Rishi Pulastya and the fixed signs with low energy attributed to their fixity represents thes guna while (3) Durvasa was the son of Atri muni who is the giver of the middle syllable ‘U’ in AUM which represents the energy of Vishnu. Therefore this explanation fits the description.

However, we need to realize that the Rishi are actually the Pitris as they are the progenitors of all creation (and knowledge – Veda) and must have the pride of place in the ninth house to represent the Guru and father alike. Then when we say narada rules of the movable drekkana we refer to him as being in the ninth from the movable signs. The ninth from movable signs are the mutable (dual) signs which are having the energy of sustenance and therefore Narada is called Devarsi. By similar logic we can attribute the ninth from fixed signs (which are movable signs) to Agastya as he has a created whole universe of knowledge like Brahma. Similarly the ninth from mutable signs are the fixed signs and the anger of Durvasa matches this.

If we map ‘Devarsi to Vishnu, Brahmarsi to Brahma and Maharsi to Mahadeva or Shiva, then from the above paragraph, we can map Narada as Devarsi, Agastya as Brahmarsi and Durvasa as Mahrsi. That should explain in detail what I was teaching at the Atri-SJC class in Delhi.
(1) Devarsi – Narada –Mutable or dual signs [logic: being 9th from movable signs] (2) Brahmarsi –Agastya –Movable signs [logic: being 9th from fixed signs] (3) Maharsi –Durvasa –Fixed signs [logic: being 9th from mutable/dual signs]

The vexed questions
All this is fine and we should follow but then a stage comes when we ask questions like what does the word ‘krama’ fully mean? Is it just regular reckoning like that for Saturn or is it based on the reckoning of Narayana? Then we arrive at a dilemma where the ninth sign from the samapada and vimsapada are going to be different. Then for Narayana dasa which is based on padakrama order, the reckoning of results of houses should also follow a different order for samapada and vimsapada signs. For this we go back to the two words “AUM” and “UMA” which hold the key to the answer. Again, the word used by Parasara is ‘chara and others’ which for the intelligent should cover both the groups of samapada and vimsapada signs. Therefore Narayana dasa is a different level of Jyotish altogether and should be studied with at least some knowledge of the Upadesha Sutra. Add to this the complexity of the word ‘parivritti-traya’ and the various alternatives to get a great puzzle that would require serious research to resolve.

Let us just focus on the question at hand. Look at it from another perspective of guna and drishti which is an attribute of the signs. We already have the following mapping –
(1) Devarsi – Narada –Mutable or dual signs [logic: being 9th from movable signs] (2) Brahmarsi –Agastya –Movable signs [logic: being 9th from fixed signs] (3) Maharsi –Durvasa –Fixed signs [logic: being 9th from mutable/dual signs]

When we talk of Narayana dasa, we talk of sustenance of everything that is created by Him. In the material universe, Guna is understood from the viewpoint of energy as well.

(1) Satva can be simply understood as perfect balance between energy supply and demand and thus the body continues in perfect or balanced motion. Satva guna is attributed to mutable or gual signs
(2) Rajas guna is the desire and hence power to create and shows the use of surplus energy which is available with movable signs. Rajas guna is attributed to movable signs and will continue to keep working or doing till the energy finishes. Thus, Rajas ends in Tamas guna when the fuel supply finishes.
(3) The reverse is true for Tamas guna which has no power or energy to do anything and is seeking energy to get activated and achieve its goals. Tamas is attributed to the fixed signs which symbolise lack of motion and low energy.

Now rewrite the mapping based on gunas
(1) Devarsi – Narada –Mutable or dual signs –satva guna
(2) Brahmarsi –Agastya –Movable signs –rajas guna
(3) Maharsi –Durvasa –Fixed signs –tamas guna

The desire is indicated by RASI DRISHTI or the aspect of the signs.
(1) The dual/mutable signs aspect each other or satva guna is satisfied in itself, and satva converts only to another satva because of this drishti. [satva –> satva] (2) Movable signs aspect only fixed signs and cannot aspect any movable or mutable signs showing that rajas converts to tamas guna because of this drishti. [rajas –> tamas] (3) Fixed signs only aspect other movable signs and cannot aspect fixed or mutable signs showing that tamas converts to rajas but cannot convert ot satva because of this drishti. [tamas –>rajas]

Q1. Why are we taking drishti into account? Answer: Because it shows the knowledge, desire and action towards things/objectives.
Q2. Why are we considering Rasi drishti? Answer: Because it does not have Iccha shakti and instead has only kriya and gyana shakti. That is why it doesnot
And, in Narayana Dasa or in Drig dasa, this connection between drishti (knowledge, desire and action ability) and ninth house (Narayana/Vishnu) is clearly made and has a sound basis on the Rk Veda – tad Vishnu paramam padam, sadaa pasyanti suurayah. Diviivah chayur-aatatam.

The next step is to covert on the basis of the guna. Satva (Devarshi) remains the same and no conversion occurs. Rajas (Brahmarsi) is converted to Tamas (Maharsi) and vice-versa.
(1) Devarsi – Narada –Mutable or dual signs –satva guna –> satva guna –Mutable or dual signs–Narada [Rishi is not changing, dominant guna is not changing] (2) Brahmarsi –Agastya –Movable signs –rajas guna –> tamas guna – Fixed signs –Maharsi –Agastya [Rishi is not changing, dominant guna changes, and thus the sign association changes] (3) Maharsi –Durvasa –Fixed signs –tamas guna –> rajas guna – Movable signs – Brahmarsi –Durvasa [Rishi is not changing, dominant guna changes, and thus the sign association changes]

Now for the purpose of Narayana dasa, Drig dasa and every where we use rasi drishti, we should remember this changing of guna and accordingly in the Narayana dasha book, it is given as Agasthya related to Maharishi (sthira rashis) and Durvssa is related to Bhramarishi (chara rashis)

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