The Guardians of the Directions - Dikpaala (दिक्पाल)
are the deities who rule the specific directions of space according to
Satya Sanaatana . When with eight deities, they're called Aṣṭa-Dikpaala अष्ट-दिक्पाल,
literally meaning guardians of eight directions. They are often
augmented with two extra deities for the ten directions (the two extra
directions being zenith and nadir, when they are known as the
Dasa-dikpaala.
The deities are:
East (Poorva or Praachi, Praak) is Surya.
South East (Aagneya or Agni Kona) is Agni the God of fire or Energy, transformation and creation.
South (Dakshina or Avaachi) is Yama the god of death.
South West (Nairrtya) is Nairritti the Demon.
West (Paschima,Pratīchi or Apara) is Varuuna the God of Water, purity and cleanliness.
North West (Vaayavya) is Vaayu the wind god showing movement and strength.
North (Uttara, Udīchi) is Kubera the God of wealth.
North East (eeshaanya) is Eesha or Shiva the Aadi Guru (First Guru of almost all traditions of Yoga and Tantra)
Vertical upwards (oordhva) is Annanta or Vishnu.
Vertical downwards (Atha) is Brahm
East- Surya - Indra.
This is the direction of leadership, Ruler ship and Politics.
South East - Shukra - Agni.
This is the direction of creativity and transformation. All things connected to Arts, engineering etc.
South - Mangal - Yama.
This is the direction of the fighter, soldier.
South West - Raahu - Nairritti.
This is the direction of crossing boundaries, finding new ways of doing things.
West - Shani - Varuna.
This is the direction of cleaning andpurifying.
North West - Chandra - vaayu.
This is the direction of healing and strength.
North - Budha - Kubera.
This is the direction of commerce and business of making money.
North East - Guru - Ishaana (Eeshaana).
This is the direction of True Knowledge and teaching.
Chowrasta means Cross roads in Hindi Language. At chowrasta people meet to chat,spend time in gossiping or passing time. some of my postings are in English and Telugu languages. If you want only English postings. please see my other website https://vedicastrologicalremedies.wordpress.com
Thursday 16 January 2014
CALCULATING ARUDHA LAGNA
CALCULATING ARUDHA LAGNA
Counting the number of signs from the lord of Lagna as it has gained from Lagna we arrive at the Arudha Lagna. For example, if the lord of Lagna is in the third house, counting three signs from the third house, we arrive at the fifth house that becomes the Arudha Lagna.
There are two riders, as exceptions, to this. (1)If the Arudha Lagna is in the Lagna itself, the tenth house from that should be treated as the Arudha Lagna. (2) If the Arudha Lagna is in the seventh house, the fourth house (which is the tenth house to the seventh house) should be treated as the Arudha Lagna.
The Arudha Lagna plays a vital role in determining our states/job in this material world.
The Arudha Pada for all the houses and these are Pada house name and symbol
1 pada, lagna pada, arudha lagna =AL
2 Dhana pada, Kosa pada=A2
3 Vikrama pada or Bhratripada =A3
4 Matripada, Sukhapada =A4
5 Mantra pada, Putrapada =A5
6 Rogapada, Satrupada, Aripada =A6
7 Darapada, Kalatrapada A7
8 Marana or Mrityu pada, Randhrapada =A8
9 Pitripada, Dharmapada =A9
10 Karmapada, Rajyapada =A10
11 Labhapada =A11
12 Vyaya pada, Gauna pada =A12 or UL
Arudha Lagna or (AL)
Is the Reflection of the Lagna. It is distinctly visible as it catches the mind.
What an individual may know about themselves (Lagna) may not be what others think of them (AL). Lagna and Arudha Lagna tell these two different stories.
• The 1st house, is the Arudha Lagna, it is rajasic (creating), but the natural karaka of the first house is Sun, so it is creating for good reasons.
• Uccha AL lord brings high status, but if it is a malefic it brings high status problems. The status of the AL and its lord will affect the image you are creating in the world and how the world is treating you.
• Planets conjunct the AL has a tremendous influence on the person’s image, and what they do. Jupiter and Moon in the AL is best as it makes the person famous now and even after death.
• When other Arudhas conjunct AL, they get activated too. Ex: A6 conjunct AL, disease or enemies also rise along with the person, which means that when others see/view/think of the native….the image of being sickly also rises in their mind; which has probably been formed due to his going to hospital often.
• A crook, with an exalted AL lord will be well liked and rises in popularity.
• What is perceived is what is making things move, turn and happen.
• The A10 shows who, it is showing a person, how that person is perceived, and where they are being perceived from.
• If the A5 is damaged it can hurt the manifestation to have children.
• In this way, the AL represents the individual (Lagna) and how it is perceived.
• The circumstances of death are seen from the 3rd house from AL, it does have a physical reality to it. As a special ascendant it will give results both in the mind of others and how their minds react with the reality of the individual. Both mental (perceived image) and physical results (interaction) are seen from the Arudha Lagna.
Our world is constantly under illusion and we form impressions about people that need not be correct. Arudha lagna shows this. If you want to judge a person's success in competition, you should prefer arudha lagna to lagna, as it is related to the illusion of the world.
Another explanation would be that, Lagna is the seat of truth and exposes the physical layer, while AL is the seat of illusion and shows the materialistic layer of life and perceptions.
The AL is more than just a perception; it is a point of relating to the world.
Thus, the houses from AL affect both the perception of the individual as well as how they actually act and are treated in the world.
The Lagna is like the Sun, the AL is like the Moon, and the Paka Lagna is like Jupiter; and is similar to the three eyes; the Sun (right eye), Moon (left eye) and Jupiter (third eye).
Arudha Lagna is the reflection of the self (how others perceive it). In D-1 it is the general perception about you, in the other D-charts it is always the perception in connection with that D-chart. Like AL in D-9 will show what kind of a husband you will be thought of. AL in D-10 will show how others perceive you in your career etc.
Upapada (A12 or UL) is seen for marriage and spouse in raasi, showing how others perceive her as your wife, and this may include you. However, the real connection will be seen from the 7th house. Going to D-9, this will more explicitly show how she is perceived in the married relationship. Seeing the UL in D-10 will show how your colleagues in work will perceive her. UL in D-20 will show how she will be perceived in your religious life, etc.
Exceptions in the calculation of Arudha Lagna and other Arudhas
There is an exception theory in the calculation of the Arudhas. Rahu and Ketu have been designated own houses.
They are (1) Rahu= Aquarius (2) Ketu= Scorpio
So when a sign falls in Scorpio or Aquarius what happens? There are 2 lords to decide from Saturn and Rahu for Aquarius, and Saturn and Ketu for Scorpio. We choose the lord which is the stronger of the two and progress it to find the Arudha as per the rules mentioned in the above class.
Use of arudha lagna and other Arudha Padas
Divisional charts help to resolve many of these clashes. Ex: 5th house stands for son, mantra, judgment, fame, etc. Using divisional charts, we can see that 5th house in saptamsa (D7) stands for son and 5th house in vimsamsa (D20) stands for mantra. Again certain matters are seen from different houses in the same divisional chart.
For example, intelligence and academic success are both seen in the chart of learning, chaturvimsamsa (D24) and the 5th house shows both.
In such cases, we have to understand which matter is seen from lagna and from AL?
Chaturvimsamsa (D 24) is prescribed for learning and knowledge and the 5th house is supposed to show success in competition and fame, as well as intelligence. An intelligent person usually succeeds in competition, but it does not happen always.
This clash is resolved by using lagna for one and arudha lagna for the other.
One’s intelligence is about true self (Lagna). But whether he is successful in competitition is related to perceived self (AL). An intelligent person may fail the person, whereas one with average intelligence may succeed. It is related to perceptions. Thus lagna should be used as a reference when judging one's intelligence and the use of the AL for judging success in competition and fame.
Judgment, balance, discretion are related to true self should be seen from the 5th from lagna. Whereas Reputation in career/profession, being the part of Maya and related to the perceived self is seen from the 5th house of D 10.
In this manner, we can choose the correct divisional chart and the correct reference from Lagna and AL, based on the nature of the matter of interest.
Money is related more to AL than lagna. This is why Jaimini talked about planets in the 11th and 12th houses from arudha lagna when talking about savings and expenditures.
Counting the number of signs from the lord of Lagna as it has gained from Lagna we arrive at the Arudha Lagna. For example, if the lord of Lagna is in the third house, counting three signs from the third house, we arrive at the fifth house that becomes the Arudha Lagna.
There are two riders, as exceptions, to this. (1)If the Arudha Lagna is in the Lagna itself, the tenth house from that should be treated as the Arudha Lagna. (2) If the Arudha Lagna is in the seventh house, the fourth house (which is the tenth house to the seventh house) should be treated as the Arudha Lagna.
The Arudha Lagna plays a vital role in determining our states/job in this material world.
The Arudha Pada for all the houses and these are Pada house name and symbol
1 pada, lagna pada, arudha lagna =AL
2 Dhana pada, Kosa pada=A2
3 Vikrama pada or Bhratripada =A3
4 Matripada, Sukhapada =A4
5 Mantra pada, Putrapada =A5
6 Rogapada, Satrupada, Aripada =A6
7 Darapada, Kalatrapada A7
8 Marana or Mrityu pada, Randhrapada =A8
9 Pitripada, Dharmapada =A9
10 Karmapada, Rajyapada =A10
11 Labhapada =A11
12 Vyaya pada, Gauna pada =A12 or UL
Arudha Lagna or (AL)
Is the Reflection of the Lagna. It is distinctly visible as it catches the mind.
What an individual may know about themselves (Lagna) may not be what others think of them (AL). Lagna and Arudha Lagna tell these two different stories.
• The 1st house, is the Arudha Lagna, it is rajasic (creating), but the natural karaka of the first house is Sun, so it is creating for good reasons.
• Uccha AL lord brings high status, but if it is a malefic it brings high status problems. The status of the AL and its lord will affect the image you are creating in the world and how the world is treating you.
• Planets conjunct the AL has a tremendous influence on the person’s image, and what they do. Jupiter and Moon in the AL is best as it makes the person famous now and even after death.
• When other Arudhas conjunct AL, they get activated too. Ex: A6 conjunct AL, disease or enemies also rise along with the person, which means that when others see/view/think of the native….the image of being sickly also rises in their mind; which has probably been formed due to his going to hospital often.
• A crook, with an exalted AL lord will be well liked and rises in popularity.
• What is perceived is what is making things move, turn and happen.
• The A10 shows who, it is showing a person, how that person is perceived, and where they are being perceived from.
• If the A5 is damaged it can hurt the manifestation to have children.
• In this way, the AL represents the individual (Lagna) and how it is perceived.
• The circumstances of death are seen from the 3rd house from AL, it does have a physical reality to it. As a special ascendant it will give results both in the mind of others and how their minds react with the reality of the individual. Both mental (perceived image) and physical results (interaction) are seen from the Arudha Lagna.
Our world is constantly under illusion and we form impressions about people that need not be correct. Arudha lagna shows this. If you want to judge a person's success in competition, you should prefer arudha lagna to lagna, as it is related to the illusion of the world.
Another explanation would be that, Lagna is the seat of truth and exposes the physical layer, while AL is the seat of illusion and shows the materialistic layer of life and perceptions.
The AL is more than just a perception; it is a point of relating to the world.
Thus, the houses from AL affect both the perception of the individual as well as how they actually act and are treated in the world.
The Lagna is like the Sun, the AL is like the Moon, and the Paka Lagna is like Jupiter; and is similar to the three eyes; the Sun (right eye), Moon (left eye) and Jupiter (third eye).
Arudha Lagna is the reflection of the self (how others perceive it). In D-1 it is the general perception about you, in the other D-charts it is always the perception in connection with that D-chart. Like AL in D-9 will show what kind of a husband you will be thought of. AL in D-10 will show how others perceive you in your career etc.
Upapada (A12 or UL) is seen for marriage and spouse in raasi, showing how others perceive her as your wife, and this may include you. However, the real connection will be seen from the 7th house. Going to D-9, this will more explicitly show how she is perceived in the married relationship. Seeing the UL in D-10 will show how your colleagues in work will perceive her. UL in D-20 will show how she will be perceived in your religious life, etc.
Exceptions in the calculation of Arudha Lagna and other Arudhas
There is an exception theory in the calculation of the Arudhas. Rahu and Ketu have been designated own houses.
They are (1) Rahu= Aquarius (2) Ketu= Scorpio
So when a sign falls in Scorpio or Aquarius what happens? There are 2 lords to decide from Saturn and Rahu for Aquarius, and Saturn and Ketu for Scorpio. We choose the lord which is the stronger of the two and progress it to find the Arudha as per the rules mentioned in the above class.
Use of arudha lagna and other Arudha Padas
Divisional charts help to resolve many of these clashes. Ex: 5th house stands for son, mantra, judgment, fame, etc. Using divisional charts, we can see that 5th house in saptamsa (D7) stands for son and 5th house in vimsamsa (D20) stands for mantra. Again certain matters are seen from different houses in the same divisional chart.
For example, intelligence and academic success are both seen in the chart of learning, chaturvimsamsa (D24) and the 5th house shows both.
In such cases, we have to understand which matter is seen from lagna and from AL?
Chaturvimsamsa (D 24) is prescribed for learning and knowledge and the 5th house is supposed to show success in competition and fame, as well as intelligence. An intelligent person usually succeeds in competition, but it does not happen always.
This clash is resolved by using lagna for one and arudha lagna for the other.
One’s intelligence is about true self (Lagna). But whether he is successful in competitition is related to perceived self (AL). An intelligent person may fail the person, whereas one with average intelligence may succeed. It is related to perceptions. Thus lagna should be used as a reference when judging one's intelligence and the use of the AL for judging success in competition and fame.
Judgment, balance, discretion are related to true self should be seen from the 5th from lagna. Whereas Reputation in career/profession, being the part of Maya and related to the perceived self is seen from the 5th house of D 10.
In this manner, we can choose the correct divisional chart and the correct reference from Lagna and AL, based on the nature of the matter of interest.
Money is related more to AL than lagna. This is why Jaimini talked about planets in the 11th and 12th houses from arudha lagna when talking about savings and expenditures.
Natural Friends of planets
Naisargika Mitra or Shatru: Natural Friends and enemies
Every Graha treats the other Grahas as its friend or an enemy.
Each Graha has a Moolatrikona Raashi. The Moolatrikona is the office of the Graha. The list of Moolatrikona Raashi is given in the Graha lesson.
The Lords of the Raashis in Upachaya Sthaanas and also in the seventh, from the Moolatrikona of a Graha are enemies.
We know the Upachaya Sthaanas to be the 3rd, 6th, 10th and 11th
The Lords of the rest of the Raashis are friendly to the Graha.
An Example will make this clear.
Suryas Moolatrikona is Simha. From Simha the upachayas are Tula, Makara, Vrishabha and Mithuna. The Seventh Raashi is Kumbha.
Therefore the lords of these Raashis are enemies to Surya.
They are Shukra, Shani and Budha.
The lords of rest of the Raashis will be friends of Surya. They are Budha, Mangal, Guru and Chandra.
We see from the above that Budha is an enemy as well as friend of Surya and hence it becomes Nuetral.
Thus Surya will treat Shukra, Shani (Raahu also because of its co lordship of Kumbha) as enemies.
It will treat Mangal (Ketu also because of the co lordship of Vrischika) as friend
And it will treat Budha either as a Friend or an enemy depending on the Raashi supported by Budha, more among the two Raashis owned by it.
To judge which Raashi is more supported by a Graha who becomes Nuetral, we judge by the following steps.
A) If the Graha is placed in one of the two Raashis owned by it, then it will favor the Raashi and the final friendship/enmity will be decided by that Raashi.
Say for example For Surya we have found Budha to be Nuertal but, if it is placed in Mithuna which is an Upachaya from Simha (the Moolatrikona of Surya) then Surya will treat Budha as an enemy.
If Budha, on the other hand is placed in Kanya then Surya will treat Budha as a friend.
B) If the neutral Graha is placed in the seventh from any of the Raashis owned by it then also it will favor that Raashi more.
Say for example: Budha is placed in Meena. This is seventh from Kanya and so it favors Kanya more than Mithuna and hence Surya will treat Budha as a friend.
C) If the Neutral Graha is neither placed in one of the Raashi owned by it nor in the seventh from one of them then it will favor the Raashi which is of a different oddity from the Raashi it is placed in.
Every Graha treats the other Grahas as its friend or an enemy.
Each Graha has a Moolatrikona Raashi. The Moolatrikona is the office of the Graha. The list of Moolatrikona Raashi is given in the Graha lesson.
The Lords of the Raashis in Upachaya Sthaanas and also in the seventh, from the Moolatrikona of a Graha are enemies.
We know the Upachaya Sthaanas to be the 3rd, 6th, 10th and 11th
The Lords of the rest of the Raashis are friendly to the Graha.
An Example will make this clear.
Suryas Moolatrikona is Simha. From Simha the upachayas are Tula, Makara, Vrishabha and Mithuna. The Seventh Raashi is Kumbha.
Therefore the lords of these Raashis are enemies to Surya.
They are Shukra, Shani and Budha.
The lords of rest of the Raashis will be friends of Surya. They are Budha, Mangal, Guru and Chandra.
We see from the above that Budha is an enemy as well as friend of Surya and hence it becomes Nuetral.
Thus Surya will treat Shukra, Shani (Raahu also because of its co lordship of Kumbha) as enemies.
It will treat Mangal (Ketu also because of the co lordship of Vrischika) as friend
And it will treat Budha either as a Friend or an enemy depending on the Raashi supported by Budha, more among the two Raashis owned by it.
To judge which Raashi is more supported by a Graha who becomes Nuetral, we judge by the following steps.
A) If the Graha is placed in one of the two Raashis owned by it, then it will favor the Raashi and the final friendship/enmity will be decided by that Raashi.
Say for example For Surya we have found Budha to be Nuertal but, if it is placed in Mithuna which is an Upachaya from Simha (the Moolatrikona of Surya) then Surya will treat Budha as an enemy.
If Budha, on the other hand is placed in Kanya then Surya will treat Budha as a friend.
B) If the neutral Graha is placed in the seventh from any of the Raashis owned by it then also it will favor that Raashi more.
Say for example: Budha is placed in Meena. This is seventh from Kanya and so it favors Kanya more than Mithuna and hence Surya will treat Budha as a friend.
C) If the Neutral Graha is neither placed in one of the Raashi owned by it nor in the seventh from one of them then it will favor the Raashi which is of a different oddity from the Raashi it is placed in.
Wednesday 15 January 2014
Nakshatra
Nakshatra: = The constellations-The light of the stars
Meaning of Nakshatra:= naksha=night; trai= to protect; ra=Sun; na=moon.
Nakshatra with their inner light from the stars help to protect individuals from the darkness (implies forces of ignorance & death); Also known as ‘lunar mansions’ or ‘constellations’.
Rasi refers to the twelve signs under the rulership of Sun.; while Nakshatra refers to the constellations under the lordship of Moon.
Sun = The soul of the Universe. Its transit through constellations creates weather changes leading to the method adopted for the naming the deities of the nakshatra.
Ex: Sun in Ardra resulted in great summer heat. Its deity = ‘Rudra’.
Aavasastva: Are the eight illuminators from which the knowledge of Jyotish evolves.
The first principle of Jyotish are the bodies that create all beings and guide them through various activities are the Sun, Moon, nakshatras, the pancha tatwas(5states of energy=namely Mars, Mercury, Jupiter, Venus, Saturn, representing Agni, Prithvi, Akash, Jala and Vayu respectively).
It therefore fixes the number of planetary bodies which can influence life and includes; as given above. The planets do not directly influence affairs but indirectly control them by altering the tatwa they control. Thus, the 5 planets from Mercury to Saturn are used to determine the changes in the tatwa and we do not need more or less planets as there are five known forms of existence of all matter & energy.
The basis for division of the zodiac into 27 parts is the sidereal lunar motion where the time taken for the Moon to traverse 360 degrees of the zodiac is about 27 days. Since the motion of the Moon is causes this division, the Moon has been considered as the overlord of all the 27 divisions called Nakshatra. Each nakshatra measures14 degrees 13’ degrees 20” of arc and are reckoned from the first point of Aries.
Nakshatra Pada: =
Dharma (the natural principles of truth governing the entire creation) is ‘Chatuspada’ or 4 footed; each of these Nakshatra are further divided into four parts, each measuring 3degrees20’ of arc and called a ‘pada’ or foot. Nine pada15 comprising parts of three nakshatra measure a sign of 30 degrees. The four pada of every nakshatra, in the regular order, indicate the four ayana (i.e. goals of life).
1st. Pada: The first pada of every nakshatra governs Dharma i.e. the principles/ ideals which are the duties of the Kshatriya’s or warrior class. This pada falls in any of the three fiery signs called Dharma Trikona (Aries, Leo or Sagittarius) in the Navamsa indicating this goal/objective.
2nd Pada: The second pada of every nakshatra governs Artha i.e. the Principles/ ideals which are the duties of the Vaishya/trading community. This pada falls in any of the three earthy signs called Artha Trikona (Taurus, Virgo, Capricorn) is the navamsa.
3rd Pada: The third pada of every nakshatra governs Kama i.e. the principles/ ideals which are the duties of the Sudras/working class. Kama means desires of every kind and implies sense gratification. This pada falls in either of the airy signs called Kama trikona (Gemini, Libra, Aquarius) in the navamsa.
4th Pada: The fourth pada of every nakshatra governs moksha i.e. principles/ ideals of religiosity/ spirituality which are the duties of the Brahmin/priestly class. Moksha means emancipation from the cycle of rebirth. This pada falls in either of the water signs called moksha Trikona (Cancer, Scorpio, Pisces) in the navamsa.
The Demi Gods
Nakshatra are considered as the wives of the Moon god, as they were created due to lunar movement. Their hidden or latent powers (abilities) are symbolized by the weapon of the demi-god or deities presiding over each nakshatra, their goals and strengths etc.
Rohini nakshatra= associated with the knowledge of creation and growth. The weapon of its deity, Prajapati is a rosary which means that the said nakshatra has abilities associated with mantra and the science of creation from sound syllables which is in line with the age old saying that all creation came from sound..
Aswini nakshatra=associated with astrology. Narayana taught astrology to the the deity,Ashwini Kumar. Out of the 5 Pandavas in Mahabharata the youngest 2 had his blessings; one an adept astrologer and the other an adept horseman.
Deities of Nakshatra
No. Constellation Degrees Deity Meaning Shape/Symbol
1 Aswini =0 - 13:20 Aries
Dasra (Aswini Kumar)
the horsemen horses head
2 Bharini 13:20 -26:40 Aries
Yama the bearers female sexual organ
3 Krittika 26:40 - Aries10:00 Taurus
Agni razor/cutter dagger/razor
4 Rohini 10:00 -23:20 Taurus
Pitamaha (Brahma) ruddy cow, red, growing chariot
5 Mrigasira 23:20- Taurus 6:40 Gemini
Chandra (Moon God)dear or antelope's head,head or a deer
6 Ardra 6:40 -20:00 Gemini
Isa (Rudra/Shiva) the moist tear drop, gem
7 Punarvasu 20:00 - Gemini 3:20 Cancer
Aditi return of the light and goods, quiver/ house, bow
8 Pusya 3:20 -16:40 Cancer
Jeeva (Brihaspati) nourisher, flower, the best teat of cow, arrow, flower
9 Aslesha 16:40 -30:00 Cancer
Ahi (Sarpa devata) entwine, embrace, intimate connection wheel, serpent
10 Makha 00 - 13:20Leo
Pitri (Manes) beneficent, mighty throne, palanquin, royal court
11 Poorva Phalguni 13:20 -26:40 Leo
Bhaga previous red one legs of a cot, stage
12 Uttara Phalguni Leo 26:40 – 10:00 Virgo
Aryama later red one bed, legs of a cot
13 Hasta 10:00 -23:20 Virgo
Arka hand closed hand
14 Chitra 23:20 – 6:40 Virgo
Libra
Tvastha brilliant,distinguished pearlNo. Constellation Degrees Deity Meaning Shape/Symbol
15 Swati 6:40 -20:00 Libra
Marut (Storm God a form of Vayu) independent, sword coral, sapphire
16 Visakha Libra 20:00 - 3:20 Scorpio
Shakragni branched, forked branches, leaf decked triumphal gate, potters wheel
17 Anuradha 3:20 - 16:40 Scorpio
Mitra subsequent success, following Radha bali (heap of rice), umbrella
18 Jyestha 16:40 - 30:00 Scorpio
Vaasavah (Indra) the eldest ear ring, umbrella, talisman
19 Moola 00 - 13:20 Sagittarius
Nirriti (Rakshasa) root, commencement tail of lion, crouching line
20 Poorvasadha 13:20 -26:40 Sagittarius
Jala (Varuna) earlier victory hand fan, winnowing basket, tusk, square
21 Uttarasadha Sagittarius 26:40 10:00 Capricorn
Vishwe deva later victory elephant tusk, square
22 Sravana 10:00 - 23:20 Capricorn
Govinda famous, hearing 3 footprints, arrow
23 Dhanista Capricorn 23:20 - 6:40 Aquarius
Vasava very rich, very swift mridanga (drum)
24 Satabhisaj 6:40 -20:00 Aquarius
Varuna 100 medicines or doctors circle, flower
25 Poorvabhadrapad Aquarius 20:00 - 3:20 Pisces
Ajapada earlier auspicious one double faced man, stage, machan, legs of a cot
26 Uttarabhadrapad 3:20 -16:40 Pisces
Ahirbudhanya later auspicious one last bed, legs of a cot two joined men
27 Revati 16:40 -30:00 Pisces
Poosha rich, wealthy mridanga (drum), fish
Nakshatra Guna –Energy levels
Starting from Aswini
Rajas or high energy(Brahma)= a passionate disposition or creation
--movable.
Tamas or low energy(Shiva)= depression/dissolution and death—fixed.
Satwa or balanced energy(Vishnu)= controlled ,sustenance==dual.
Mentality of Nakshatras-Mental attitude
Deva = dominate and are great enjoyers. Brahma advises self restraint.
Rakshasa = fierce ones, struggling to achieve something to prove superiority, can be cruel and conceited in personal matters. Brahma advises ‘daya’ or mercy as spiritual learning.
Manushya = greedy, forever crying for their needs and clinging to their possessions. Brahma advises ‘daana’ i.e. to give or donate as a spiritual message.
Sex of Nakshatras - sexual attitude
Opposite sexes attract and the neutral sexes are detached.
1)Male 2) Female 3) Neuter
28 Nakshatras
Used in the Kalachakra and Sarvatobhadra Chakra besides many other nakshatra dasa.
Moon requires 27 days 7 hrs. and 38 min to complete a transit of the sidereal zodiac. The Vedic seers devised a wonderful way to accommodate this additional time of 7 hr 38 minutes by defining an extra nakshatra called ‘Abhijit’, which was used to define spirituality or Vishnu. The muhurta associated with this nakshatra rules at midday and all evils are destroyed. The Sun at midday, in any sign, is in the tenth house and hence, this nakshatra was placed in Capricorn, the tenth house of the natural zodiac between the 21st Nakshatra Uttarasadha and the next Sravana.
The span of Abhijit was defined as comprising the last quarter (3 degrees 20’) of Uttarasadha and the first one-fifteen the part ( 0 degrees 53’20”) of Sravana. Thus, the Span is 4 degrees 13’20” from Capricorn 6 degrees 40’ to
10 degrees 53’20”. This gives the 28 Nakshatra.
The deity of the Abhijit nakshatra is Hari, the undefeated Lord.
Hari Shaktis of the Nakshatras
Powers of the Devatas or the deities ruling the
Nakshatras.
Ashwini = governed by the Ashwins, the twin horsemen, having the power to quickly reach things (shidhra vyapani shakti). It is quick in giving aid and energy, has the ability to bring about fast, radical or miraculous cures as well as rejuvenation. The Ashwins are forces of ‘Prana’, the life-force, which is quick in its action to stimulate, help, and initiate a new level of activity.
Bharani= ruled by ‘Yama’, the God of Death. It has the power to take things away or ‘apabharani shakti’. It shows the removal of life from the body to carry the soul to the realm of the ancestors.
It guides the soul to the astral plane, where it can experience the result of its karma from the present life and prepare for the life to come. ‘Yama’ is a figure of discipline and sacrifice.
Krittika=ruled by ‘Agni’, the God of sacred Fire. It has the power to burn. Its basis above is heat and below is light, resulting in burning or purification. It burns negativity, purifies what is mixed, and cooks or prepares that which is not yet ripe. Purification results through destruction of impurity. It is also the fire that cooks our food and so there is a nourishing side to its effects as well. It is childlike by nature.
Rohini= ruled by ‘Prajapati’, the Creator. Its power is growth (rohana shakti). Its basis above is the plants and below are the waters, resulting in creation. It allows growth and creation at all levels, giving good fertility.
It also evokes some degree of jealousy because others may resent that a person gains such abundance. It can increase desire. These being side affects to prosperity.
Mrigashira= ruled by ‘Soma’, the God of the Moon or the immortal nectar. It gives fulfillment (prinana shakti). Its basis above is extension and below is weaving (producing clothing), resulting in a more enjoyable world. It fills or covers with joy, and is like a beautiful cloth to make our lives more attractive. Soma is a great enjoyment that is won, conquered, bought or stolen, so it is not found easily.
Ardra= ruled by ‘Rudra’, the fiery form of Lord Shiva who represents thunder. Its power is effort (yatna shakti), particularly for making gains in life. Its basis above is hunting or searching and below is reaching the goal, bringing achievement. It arouses us to greater effort in life. This struggle can bring great rewards through persistence and a degree of luck. It is the hunter and the wielder of the bow, suggesting placing of the arrow and hitting the target. For it should have a good aim, as well as strength to shoot. It is also the lord of wild animals.
Punarvasu= ruled by ‘Aditi’, the great Mother Goddess. Its power is the ability to gain wealth or substance (vasutva prapana shakti). Its basis above is the wind or air and below is wetness or rain, bringing revitalization of the plants. It brings the return of energy and vitality, like the return of the monsoon rains after the dry season. It causes our creative growths and inspirations to be renewed. Aditi is the Earth Goddess who grants all abundance and gives birth to all Gods.
Pushya=ruled by ‘Brihaspati’, the God of Divine wisdom. Its power is the ability to create spiritual energy
(brahmavarchasa shakti). Its basis above is sacrificial worship. Its basis is the worshipper, resulting in the creation of spiritual energy. It increases our good karma and good efforts. The value of this Nakshatra for religious and spiritual practice is emphasized. Brihaspati is the lord of speech, particularly prayer, meditation and of all forms of worship, its indications are all in harmony with his functions.
Aslesha= ruled by the serpent God. It has the power to inflict with poison (visasleshana shakti). Its basis above is the approach of the serpent, and below is trembling and agitation, resulting in destruction of the victim. It paralyzes the enemy, which is helpful if we have enemies. It can give an inimical temperament. Also depends on how the energy of this Nakshatra is used. Serpents can give practical wisdom through which one can overcome enemies and obstacles.
Magha= ruled by the Ancestors. It gives the power to leave the body (tyage kshepani shakti). Its basis above is mourning, and below is leaving the body, bringing death. It causes a change of state or condition - a kind of death, or the end of a cycle. Its condition is similar to that of Bharani which indicates the movement of the soul away from the body. The higher meaning of this Nakshatra is relative to ancestors including ancestral pride and power.
Purva Phalguni= ruled by ‘Aryaman’, the God of contracts and unions. It gives the power of procreation (prajanana shakti). Its basis above is the wife or female partner, and below is the male or masculine partner, bringing about the creation of the fetus. It brings about union and procreation at all levels, following some official agreement or marriage and is takes part in the creation of a new family or social order. Aryaman governs such productive alliances and also arranges the marriage festival.
Uttara Phalguni =ruled by ‘Bhaga’, the God of happiness. Its power is the giving of accumulation or prosperity (chayani shakti) through marriage or union. Its basis above is the wealth gained from ones own family and below is the wealth gained from ones partner and her family, resulting in the accumulation of wealth. It brings the prosperity that results through union. It indicates both the need for union and organizing the resources gained through it. ‘Bhaga’ is also the God of wealth and brings about the right apportionment of resources.
While Purvaphalguni show marriage, UttarPhalguni shows the setting up of the household for the newly married couple.
Hasta= ruled by ‘Savitar’, the creative form of the Sun God. Its power is the ability to gain what we are seeking and place it in our own hands (hasta sthapaniya agama shakti). Its basis above is the seeking of gain, and below is the process of gaining, results in giving what one wishes to gain in ones own hand. It gives the ability to achieve goals (usually creative by nature) in a complete and immediate manner. ‘Savitar’ is the creative will that builds up the universe with all of its beauty. His productions are most wonderful.
Chitra=ruled by ‘Twashtar’, the cosmic craftsman. Its power is ability to accumulate merit in life (punya cayani shakti). Its basis above is the law, and below is the truth, resulting in giving the worker the ability to gain honor in work.
Chitra lets us to gain the fruits of good karma through righteousness and has a highly spiritual energy and effect. Twashtar creates enduring forms, like a blacksmith, and also produces variety and abundance.
Swati=ruled by ‘Vayu’, the God of Wind. It gives the power to scatter like the wind (pradhvamsa shakti). Its basis above is moving in various directions, and below is change of form, resulting in transformation. It causes things to move and scatter, and may be destructive unless we learn how to use it for removing negativity. These indications are basically of the Winds, which has both healing and destructive powers.
Vishakha=ruled by ‘Indra’ and ‘Agni’, and represent the powers of heat and lightning in the Atmosphere, and gives the power to achieve the many fruits of life (vyapana shakti). Its basis above is plowing or cultivation, and below
is the harvest, giving us the fruit of the harvest. It provides the effort to achieve goals abundantly through time, like a farmer ploughing his field. It is not known to give immediate results but perhaps greater long term gains. ‘Indra’ and ‘Agni’ here are agriculture Gods showing the ripening effect of heat, rain and seasonal changes.
Anuradha= ruled by ‘Mitra’, the Divine Friend. It gives the power of worship (radhana shakti). Its basis above is ascension, and below is descension, resulting in gaining honor and abundance. It gives balance in relationship, by honoring others and seeking ourselves to be honorable, through which fame and recognition is achieved. It indicates compassion, devotion and right relationship.
Jyeshta= ruled by ‘Indra’, the ruler of the Gods. It has the power to rise or conquer, and gain courage in battle (arohana shakti). Its basis above is attack and below is defense, resulting in becoming a hero. It allows us to reach the summit of personal powers but it requires great courage and effort. It shows karmic battles that require our complete energy in order to overcome. Indra is the king of the Gods who must eventually alone and single handed defeat the dragon, the most fearful of serpents. Though his position looks hopeless, he wins by courage and cunning, not by strength of arms.
Mula= ruled by ‘Nirriti’, the Goddess of destruction. It has the power to ruin or destroy. Its basis above is breaking things apart (barhana shakti), and below is crushing things, resulting in gaining the power to destroy. It allows us to destroy their root, by bringing afflictions, as long as they don't overcome us. It shows that destruction in necessary to create something. ‘Nirriti’ is the denial of Lakshmi (abundance and prosperity). She is Kali or the negative effect of time from which we must protect ourselves or use to our advantage.
Purvashadha= ruled by the Waters (Apas). Its power is in invigorating (varchograhana shakti). Its basis above is strength, and below is connection, resulting in gaining lustre. It brings purification and regeneration, like the energy gained through taking a bath in water, providing additional energy for our efforts. These effects flow through the waters, which are heavenly in nature and can provide inner purification.
Uttarashadha=ruled by the Universal Gods (Vishwa Deva). Its power is granting an unchallengeable victory (apradhrisya shakti). Its basis above is the strength to win, and below is the goal that one can win, resulting in giving unchallenged victory. It brings one to the summit of power, support and recognition, not entirely through personal efforts (which is more the case in Jyeshta) but appropriate alliances and support of the Gods. The victory is dependant on a righteous cause, beneficial to all, which we are helping in. Here we fight more as the leader of an army.
Shravana= ruled by ‘Vishnu’, the pervador. Its power is that of connection (samhanana shakti). Its basis above is seeking, and below are the paths, resulting in connecting all things together. It enables us to link people together by connecting them to their appropriate paths in life, and requires receptivity and listening, resulting in understanding and aspiration. Vishnu, with his three strides, link together the 3 worlds of Earth, Atmosphere and Heaven, connecting all creatures with the Gods.
Dhanishta=ruled by the ‘Vasus’, the Gods of abundance. Its power gives abundance and fame (khyapayitri shakti). Its basis above is birth, and below is prosperity, resulting in giving the power to bring people together. It allows us to bring together the resources of people. In this way it builds upon the connections of ‘Shravana’, making them more practical. The ‘Vasus’ are the deities of the Earth that give abundance on the earthly plane, and are manifestations of ‘Agni’ or the sacred fire and show the gifts that it can dispense.
Shatabhishak =ruled by ‘Varuna’, the God of the cosmic waters. It has the power of healing (bheshaja shakti). Its basis above is extension or pervasion over all, and below is the support for all, resulting in a world free of calamity. It counters difficult karmas through Divine grace and repentance. These include not only diseases but difficulties of all kind, including sin. While Ashwini gives more immediate cures, Shatabhishak brings about a healing crisis leading to revitalization. Varuna is a God of sin, debts, injury and disease, who cannot only bring these calamities upon us but can remove them from us, if we propitiate him sincerely.
Purva Bhadra= ruled by ‘Aja Ekapad’, the one-footed serpent. It gives the fire to raise a spiritual person up in life (yajamana udyamana shakti). It gives what is good for all people is its basis above and what is good for the Gods is its basis below, resulting in the entire world to be supported. It grants universal view through internal purification, which raises our spiritual aspiration in life and takes us out of the domain of selfish behavior. It is the cosmic or celestial form of ‘Agni’ or the sacred fire. It raises our spiritual aspiration in life.
Uttara Bhadra= ruled by ‘Ahir Budhnya’, the serpent of the depths of the Atmosphere. Its power is the bringing of the rain (varshodyamana shakti). Its basis above is the raining clouds, and below, in the growing of the plants, resulting in gaining of stability. It grants growth and prosperity in a broad way, benefiting the entire world, making it very auspicious. It is the benefic serpent who brings the rain, connecting us with the creative powers at the foundations of the world.
Revati= ruled by ‘Pushan’, the nourishing form of the Sun God. It has the power of nourishment symbolized by milk (kshiradyapani shakti). Its basis above is the cows, and below are the calves, resulting in nourishment to the entire world. It creates abundance by providing proper nourishment, and helps all people in their efforts. It is the lord of cattle and paths; it leads, protects and gathers the herd in their movement, particularly to new pastures, thus also protects the soul in its journey to the next world.
Fruits of Worshipping Each Nakshatra
Nakshatras reflect certain wishes or desires which affect the natives born under them. They are reflected by the deities of the nakshatras through their wishes.
(1)The Ashwins desired to be possessed of good hearing and not be deaf. One who makes the appropriate offering to the Ashwins (Ashwini) becomes good in hearing and will not become deaf.
Ashwini Nakshatra grants the power of hearing on both outer and inner levels; thus it relates to secret knowledge and miraculous powers.
(2)Yama desired to win the lordship of the ancestors. One making appropriate offering to Yama (Bharani) wins the lordship of the ancestors and wins the lordship of his peers.
Bharani nakshatra wants to be respected by their elders and peers.
(3) Agni desired to be the eater of food for the Gods. One who offers to Agni and Krittika the offering becomes an eater of food for mortals. Agni as fire both cooks and digests food.
Krittika nakshatra provides nourishment and the power to digest it as well. Natives born under it would like to provide for others in this way.
(4) Prajapati created creatures and left them, but remembered Rohini out of them. He desired, that Rohini should approach him for uniting. One who makes the appropriate offering to Prajapati (Rohini nakshatra) his beloved approaches him and he unites with her.
Rohini nakshatra bestows love, passion and sexuality which is fertile and creative, but not inclined to tolerate limits, due to which it is very productive for mst but can draw jealously upon it.
(5) Soma desired to win the lordship of plants. One making such offering to Soma (Mrigashira) would win the lordship of the plants and their peers.
Those born under Mrigashira nakshatra wants to provide the Soma, delight or enjoyment to their peers, and can be exhilarating and entertaining leaders, shining onto others like the Moon. Thus they usually do best with a following of friends.
(6) Rudra desired to be the lord of the animals. One who would make such an offering to Rudra (Ardra nakshatra) would become the lord of the animals.
Rudra is the lord of the wild animals and all things wild/strange/disturbing. Ardra nakshatra, thus, needs to seek control over them.
(7) In the beginning our Earth did not have any growth; but desired to produce herbs and trees. Whoever makes such offering to Aditi (Punarvasu nakshatra), would produce progeny and cattle.
Punarvasu Nakshatra is creative by nature. It is ruled by the Earth as the World Mother Aditi. It gives the ability to create in form and structure. Natives born under it like to produce things in a maternal way.
(8) Brihaspati desired to possess the splendor of spiritual knowledge." Whoever offering such to Brihaspati ( Pushya Nakshatra) would gain the splendor of spiritual knowledge.
Pushya connects us with spiritual knowledge, but also religion, ritual and morality in general. The evil is overcome by good through it.
(9) When the Gods and the Demons were at war, the Gods made an offering to Aslesha, which drove away the Demons. One who makes the appropriate offering to the Serpent God(Aslesha nakshatra), drives away his hateful opponents. Through Aslesha one can defeat enemies, but gains the poison of the serpent to use on others.
One born under Aslesha make powerful warriors with powerful weapons.
(10) The Fathers desired to flourish in the world of the ancestors. One who is able to offer appropriately to the Fathers (Magha nakshatra) flourishes in the world of the ancestors. It gives lasting fame through the generations.
Magha nakshatra natives seek a high reputation for themselves, a kind of kingly or paternal status.
(11)Bhaga desired to partake the best potion of the Gods." One who makes the such offering to Bhaga (Phalguni nakshatra), gains the best potion among his peers.
Natives born under Purva Phalguni seek the best potion for themselves. They become connoisseurs in life, seeking the subtle and refined.
(12)Aryaman desired to become the lord of the animals. One who makes the appropriate offering to Aryaman (Phalguni nakshatra) becomes the lord of the animals.
Natives born under Uttara Phalguni seek colleagues and followers in order to help them in their causes, which are generally noble in nature (at least to them).
(13) Savitar desired the Gods to place their faith in him. One who makes the appropriate offering to Savitar (Hasta nakshatra) becomes the Sun among his peers.
People born under Hasta wants to be believed in and want others to have faith in them. They regard themselves capable of great achievements and can serve to rally and inspire people around them.
(14) Twashtar (a form of prajapati) desired to gain a wonderful progeny. One who makes the appropriate offering to Twashtar (Chitra nakshatra) would gain a wonderful progeny.
Chitra nakshatra has great creative powers, giving splendor, multiplicity and abundance.
(15) The Wind desired to win the freedom to move in all the worlds. One who makes the appropriate offering to the Wind (Swati nakshatra) gains the freedom to move as he wishes in all the worlds.
Swati Nakshatra natives possess a similar desire. They do not like to be held back or tied down, and would like to travel wherever they would like and whenever they desire.
(16) Indra and Agni desired to gain the greatest splendor among the Gods. He who is able to make the appropriate offering to Indra and Agni ( Vishakha nakshatra) would gain the greatest splendor among his peers.
Vishakha nakshatra is competitive, having fiery and lightning like energy and effects. Its natives seek power and recognition.
(17) Mitra desired to be regarded as a friend in all the worlds. One who makes the appropriate offering to Mitra (Anuradha nakshatra) become regarded as a friend in all these worlds.
Natives born under Anuradha nakshatra would like to be friends with everyone; being emotionally sensitive, place the welfare of others over their own.
(18) Indra desired to gain supremacy among the gods. One who can make the appropriate offering to Indra (Jyeshta nakshatra), is able to gain supremacy among his peers.
Natives born under Jyeshta nakshatra seeks to be the best, but by their own effort, as individuals, and not by relying on others. They often do their best when left alone.
(19) Prajapati desired to find the root of progeny. One who makes the appropriate offering to Prajapati (Mula nakshatra), gains the root of progeny.
Mula is also ruled by Prajapati, the Creator, who also rules Rohini.
Mula nakshatra natives have more creative energy. It means root, and gives the root of progeny or strong creative powers, somewhat like Rohini. In the negative sense in the Vedas, Mula ruled by Nirriti takes away the root of progeny or causes the loss of the first child.
(20) The Water Goddesses desired to gain the sea by making a wish. One who makes proper offering to the Water Goddesses (Purvashadha nakshatra), gains the sea through a wish.
Natives under Purvashadha nakchatra seeks connections like water desiring to reach the ocean. It is a creative, nurturing and healing Nakshatra.
(21) The Universal Gods desired to win a victory that can never be lost." One who makes the proper offering to the Universal Gods (Uttarashadha nakshatra), gains a victory which can never be lost.
Uttarashadha nakshatra is competitive, and causes us to seek great achievements, but in alliance with others, in great partnerships, organizations and associations. One succeeds by virtue of connections.
(22) Vishnu desired to hear people say good words about him, and did not want to attract any bad regard. One who makes the appropriate offering to Vishnu (Shravana nakshatra), hears good words about himself and does not attract any bad regard.
Those born under Shravana nakshatra are concerned about what people say about them and their public reputation. They strive to keep themselves in good repute, and are sensitive about the opinions of others.
(23) The Vasus desired to revolve around the summit of the Gods. One who makes proper offering to the Vasus (Dhanishta nakshatra, gains the summit among his peers.
Dhanista nakshatra rule over the material and worldly splendors. They gain through high association.
(24) Varuna desired to be firm and steady. One who makes the appropriate offering to Varuna ( Shatabhishak nakshatra), become firm and steady, which also implies freedom from disease and debility.
Shatabhishak nakshatra gives healing and energy.
(25) Aja Ekapat desired to gain radiance and the splendor of spiritual knowledge. One who makes proper offering to Aja Ekapat (Purva Bhadra nakshatra) gains radiance and the splendor of spiritual knowledge.
Purva Bhadra nakshatra has vast spiritual potential, and can give more insight than Pushya. It gives perception, spiritual fire, dash of the soul and awakens us to our higher spiritual potential and power in life.
(26)Ahir Budhnya desired to find a foundation." One who is able to offer to Ahir Budhnya (Uttara Bhadra nakshatra), gains a foundation.
Uttara Bhadra nakshatra grants a firm foundation in life, connecting us with the sea of vitality, the serpent that dwells in the middle of the sea.
(27) Pusha desired to become the lord of the animals. One who makes proper offering to Pusha (Revati nakshatra), becomes the lord of the animals. It gives lordship over domestic cattle, richness of harvest and fertile fields. Natives born under Revati nakshatra are fond of the good things of life, being in harmony with nature.
Meaning of Nakshatra:= naksha=night; trai= to protect; ra=Sun; na=moon.
Nakshatra with their inner light from the stars help to protect individuals from the darkness (implies forces of ignorance & death); Also known as ‘lunar mansions’ or ‘constellations’.
Rasi refers to the twelve signs under the rulership of Sun.; while Nakshatra refers to the constellations under the lordship of Moon.
Sun = The soul of the Universe. Its transit through constellations creates weather changes leading to the method adopted for the naming the deities of the nakshatra.
Ex: Sun in Ardra resulted in great summer heat. Its deity = ‘Rudra’.
Aavasastva: Are the eight illuminators from which the knowledge of Jyotish evolves.
The first principle of Jyotish are the bodies that create all beings and guide them through various activities are the Sun, Moon, nakshatras, the pancha tatwas(5states of energy=namely Mars, Mercury, Jupiter, Venus, Saturn, representing Agni, Prithvi, Akash, Jala and Vayu respectively).
It therefore fixes the number of planetary bodies which can influence life and includes; as given above. The planets do not directly influence affairs but indirectly control them by altering the tatwa they control. Thus, the 5 planets from Mercury to Saturn are used to determine the changes in the tatwa and we do not need more or less planets as there are five known forms of existence of all matter & energy.
The basis for division of the zodiac into 27 parts is the sidereal lunar motion where the time taken for the Moon to traverse 360 degrees of the zodiac is about 27 days. Since the motion of the Moon is causes this division, the Moon has been considered as the overlord of all the 27 divisions called Nakshatra. Each nakshatra measures14 degrees 13’ degrees 20” of arc and are reckoned from the first point of Aries.
Nakshatra Pada: =
Dharma (the natural principles of truth governing the entire creation) is ‘Chatuspada’ or 4 footed; each of these Nakshatra are further divided into four parts, each measuring 3degrees20’ of arc and called a ‘pada’ or foot. Nine pada15 comprising parts of three nakshatra measure a sign of 30 degrees. The four pada of every nakshatra, in the regular order, indicate the four ayana (i.e. goals of life).
1st. Pada: The first pada of every nakshatra governs Dharma i.e. the principles/ ideals which are the duties of the Kshatriya’s or warrior class. This pada falls in any of the three fiery signs called Dharma Trikona (Aries, Leo or Sagittarius) in the Navamsa indicating this goal/objective.
2nd Pada: The second pada of every nakshatra governs Artha i.e. the Principles/ ideals which are the duties of the Vaishya/trading community. This pada falls in any of the three earthy signs called Artha Trikona (Taurus, Virgo, Capricorn) is the navamsa.
3rd Pada: The third pada of every nakshatra governs Kama i.e. the principles/ ideals which are the duties of the Sudras/working class. Kama means desires of every kind and implies sense gratification. This pada falls in either of the airy signs called Kama trikona (Gemini, Libra, Aquarius) in the navamsa.
4th Pada: The fourth pada of every nakshatra governs moksha i.e. principles/ ideals of religiosity/ spirituality which are the duties of the Brahmin/priestly class. Moksha means emancipation from the cycle of rebirth. This pada falls in either of the water signs called moksha Trikona (Cancer, Scorpio, Pisces) in the navamsa.
The Demi Gods
Nakshatra are considered as the wives of the Moon god, as they were created due to lunar movement. Their hidden or latent powers (abilities) are symbolized by the weapon of the demi-god or deities presiding over each nakshatra, their goals and strengths etc.
Rohini nakshatra= associated with the knowledge of creation and growth. The weapon of its deity, Prajapati is a rosary which means that the said nakshatra has abilities associated with mantra and the science of creation from sound syllables which is in line with the age old saying that all creation came from sound..
Aswini nakshatra=associated with astrology. Narayana taught astrology to the the deity,Ashwini Kumar. Out of the 5 Pandavas in Mahabharata the youngest 2 had his blessings; one an adept astrologer and the other an adept horseman.
Deities of Nakshatra
No. Constellation Degrees Deity Meaning Shape/Symbol
1 Aswini =0 - 13:20 Aries
Dasra (Aswini Kumar)
the horsemen horses head
2 Bharini 13:20 -26:40 Aries
Yama the bearers female sexual organ
3 Krittika 26:40 - Aries10:00 Taurus
Agni razor/cutter dagger/razor
4 Rohini 10:00 -23:20 Taurus
Pitamaha (Brahma) ruddy cow, red, growing chariot
5 Mrigasira 23:20- Taurus 6:40 Gemini
Chandra (Moon God)dear or antelope's head,head or a deer
6 Ardra 6:40 -20:00 Gemini
Isa (Rudra/Shiva) the moist tear drop, gem
7 Punarvasu 20:00 - Gemini 3:20 Cancer
Aditi return of the light and goods, quiver/ house, bow
8 Pusya 3:20 -16:40 Cancer
Jeeva (Brihaspati) nourisher, flower, the best teat of cow, arrow, flower
9 Aslesha 16:40 -30:00 Cancer
Ahi (Sarpa devata) entwine, embrace, intimate connection wheel, serpent
10 Makha 00 - 13:20Leo
Pitri (Manes) beneficent, mighty throne, palanquin, royal court
11 Poorva Phalguni 13:20 -26:40 Leo
Bhaga previous red one legs of a cot, stage
12 Uttara Phalguni Leo 26:40 – 10:00 Virgo
Aryama later red one bed, legs of a cot
13 Hasta 10:00 -23:20 Virgo
Arka hand closed hand
14 Chitra 23:20 – 6:40 Virgo
Libra
Tvastha brilliant,distinguished pearlNo. Constellation Degrees Deity Meaning Shape/Symbol
15 Swati 6:40 -20:00 Libra
Marut (Storm God a form of Vayu) independent, sword coral, sapphire
16 Visakha Libra 20:00 - 3:20 Scorpio
Shakragni branched, forked branches, leaf decked triumphal gate, potters wheel
17 Anuradha 3:20 - 16:40 Scorpio
Mitra subsequent success, following Radha bali (heap of rice), umbrella
18 Jyestha 16:40 - 30:00 Scorpio
Vaasavah (Indra) the eldest ear ring, umbrella, talisman
19 Moola 00 - 13:20 Sagittarius
Nirriti (Rakshasa) root, commencement tail of lion, crouching line
20 Poorvasadha 13:20 -26:40 Sagittarius
Jala (Varuna) earlier victory hand fan, winnowing basket, tusk, square
21 Uttarasadha Sagittarius 26:40 10:00 Capricorn
Vishwe deva later victory elephant tusk, square
22 Sravana 10:00 - 23:20 Capricorn
Govinda famous, hearing 3 footprints, arrow
23 Dhanista Capricorn 23:20 - 6:40 Aquarius
Vasava very rich, very swift mridanga (drum)
24 Satabhisaj 6:40 -20:00 Aquarius
Varuna 100 medicines or doctors circle, flower
25 Poorvabhadrapad Aquarius 20:00 - 3:20 Pisces
Ajapada earlier auspicious one double faced man, stage, machan, legs of a cot
26 Uttarabhadrapad 3:20 -16:40 Pisces
Ahirbudhanya later auspicious one last bed, legs of a cot two joined men
27 Revati 16:40 -30:00 Pisces
Poosha rich, wealthy mridanga (drum), fish
Nakshatra Guna –Energy levels
Starting from Aswini
Rajas or high energy(Brahma)= a passionate disposition or creation
--movable.
Tamas or low energy(Shiva)= depression/dissolution and death—fixed.
Satwa or balanced energy(Vishnu)= controlled ,sustenance==dual.
Mentality of Nakshatras-Mental attitude
Deva = dominate and are great enjoyers. Brahma advises self restraint.
Rakshasa = fierce ones, struggling to achieve something to prove superiority, can be cruel and conceited in personal matters. Brahma advises ‘daya’ or mercy as spiritual learning.
Manushya = greedy, forever crying for their needs and clinging to their possessions. Brahma advises ‘daana’ i.e. to give or donate as a spiritual message.
Sex of Nakshatras - sexual attitude
Opposite sexes attract and the neutral sexes are detached.
1)Male 2) Female 3) Neuter
28 Nakshatras
Used in the Kalachakra and Sarvatobhadra Chakra besides many other nakshatra dasa.
Moon requires 27 days 7 hrs. and 38 min to complete a transit of the sidereal zodiac. The Vedic seers devised a wonderful way to accommodate this additional time of 7 hr 38 minutes by defining an extra nakshatra called ‘Abhijit’, which was used to define spirituality or Vishnu. The muhurta associated with this nakshatra rules at midday and all evils are destroyed. The Sun at midday, in any sign, is in the tenth house and hence, this nakshatra was placed in Capricorn, the tenth house of the natural zodiac between the 21st Nakshatra Uttarasadha and the next Sravana.
The span of Abhijit was defined as comprising the last quarter (3 degrees 20’) of Uttarasadha and the first one-fifteen the part ( 0 degrees 53’20”) of Sravana. Thus, the Span is 4 degrees 13’20” from Capricorn 6 degrees 40’ to
10 degrees 53’20”. This gives the 28 Nakshatra.
The deity of the Abhijit nakshatra is Hari, the undefeated Lord.
Hari Shaktis of the Nakshatras
Powers of the Devatas or the deities ruling the
Nakshatras.
Ashwini = governed by the Ashwins, the twin horsemen, having the power to quickly reach things (shidhra vyapani shakti). It is quick in giving aid and energy, has the ability to bring about fast, radical or miraculous cures as well as rejuvenation. The Ashwins are forces of ‘Prana’, the life-force, which is quick in its action to stimulate, help, and initiate a new level of activity.
Bharani= ruled by ‘Yama’, the God of Death. It has the power to take things away or ‘apabharani shakti’. It shows the removal of life from the body to carry the soul to the realm of the ancestors.
It guides the soul to the astral plane, where it can experience the result of its karma from the present life and prepare for the life to come. ‘Yama’ is a figure of discipline and sacrifice.
Krittika=ruled by ‘Agni’, the God of sacred Fire. It has the power to burn. Its basis above is heat and below is light, resulting in burning or purification. It burns negativity, purifies what is mixed, and cooks or prepares that which is not yet ripe. Purification results through destruction of impurity. It is also the fire that cooks our food and so there is a nourishing side to its effects as well. It is childlike by nature.
Rohini= ruled by ‘Prajapati’, the Creator. Its power is growth (rohana shakti). Its basis above is the plants and below are the waters, resulting in creation. It allows growth and creation at all levels, giving good fertility.
It also evokes some degree of jealousy because others may resent that a person gains such abundance. It can increase desire. These being side affects to prosperity.
Mrigashira= ruled by ‘Soma’, the God of the Moon or the immortal nectar. It gives fulfillment (prinana shakti). Its basis above is extension and below is weaving (producing clothing), resulting in a more enjoyable world. It fills or covers with joy, and is like a beautiful cloth to make our lives more attractive. Soma is a great enjoyment that is won, conquered, bought or stolen, so it is not found easily.
Ardra= ruled by ‘Rudra’, the fiery form of Lord Shiva who represents thunder. Its power is effort (yatna shakti), particularly for making gains in life. Its basis above is hunting or searching and below is reaching the goal, bringing achievement. It arouses us to greater effort in life. This struggle can bring great rewards through persistence and a degree of luck. It is the hunter and the wielder of the bow, suggesting placing of the arrow and hitting the target. For it should have a good aim, as well as strength to shoot. It is also the lord of wild animals.
Punarvasu= ruled by ‘Aditi’, the great Mother Goddess. Its power is the ability to gain wealth or substance (vasutva prapana shakti). Its basis above is the wind or air and below is wetness or rain, bringing revitalization of the plants. It brings the return of energy and vitality, like the return of the monsoon rains after the dry season. It causes our creative growths and inspirations to be renewed. Aditi is the Earth Goddess who grants all abundance and gives birth to all Gods.
Pushya=ruled by ‘Brihaspati’, the God of Divine wisdom. Its power is the ability to create spiritual energy
(brahmavarchasa shakti). Its basis above is sacrificial worship. Its basis is the worshipper, resulting in the creation of spiritual energy. It increases our good karma and good efforts. The value of this Nakshatra for religious and spiritual practice is emphasized. Brihaspati is the lord of speech, particularly prayer, meditation and of all forms of worship, its indications are all in harmony with his functions.
Aslesha= ruled by the serpent God. It has the power to inflict with poison (visasleshana shakti). Its basis above is the approach of the serpent, and below is trembling and agitation, resulting in destruction of the victim. It paralyzes the enemy, which is helpful if we have enemies. It can give an inimical temperament. Also depends on how the energy of this Nakshatra is used. Serpents can give practical wisdom through which one can overcome enemies and obstacles.
Magha= ruled by the Ancestors. It gives the power to leave the body (tyage kshepani shakti). Its basis above is mourning, and below is leaving the body, bringing death. It causes a change of state or condition - a kind of death, or the end of a cycle. Its condition is similar to that of Bharani which indicates the movement of the soul away from the body. The higher meaning of this Nakshatra is relative to ancestors including ancestral pride and power.
Purva Phalguni= ruled by ‘Aryaman’, the God of contracts and unions. It gives the power of procreation (prajanana shakti). Its basis above is the wife or female partner, and below is the male or masculine partner, bringing about the creation of the fetus. It brings about union and procreation at all levels, following some official agreement or marriage and is takes part in the creation of a new family or social order. Aryaman governs such productive alliances and also arranges the marriage festival.
Uttara Phalguni =ruled by ‘Bhaga’, the God of happiness. Its power is the giving of accumulation or prosperity (chayani shakti) through marriage or union. Its basis above is the wealth gained from ones own family and below is the wealth gained from ones partner and her family, resulting in the accumulation of wealth. It brings the prosperity that results through union. It indicates both the need for union and organizing the resources gained through it. ‘Bhaga’ is also the God of wealth and brings about the right apportionment of resources.
While Purvaphalguni show marriage, UttarPhalguni shows the setting up of the household for the newly married couple.
Hasta= ruled by ‘Savitar’, the creative form of the Sun God. Its power is the ability to gain what we are seeking and place it in our own hands (hasta sthapaniya agama shakti). Its basis above is the seeking of gain, and below is the process of gaining, results in giving what one wishes to gain in ones own hand. It gives the ability to achieve goals (usually creative by nature) in a complete and immediate manner. ‘Savitar’ is the creative will that builds up the universe with all of its beauty. His productions are most wonderful.
Chitra=ruled by ‘Twashtar’, the cosmic craftsman. Its power is ability to accumulate merit in life (punya cayani shakti). Its basis above is the law, and below is the truth, resulting in giving the worker the ability to gain honor in work.
Chitra lets us to gain the fruits of good karma through righteousness and has a highly spiritual energy and effect. Twashtar creates enduring forms, like a blacksmith, and also produces variety and abundance.
Swati=ruled by ‘Vayu’, the God of Wind. It gives the power to scatter like the wind (pradhvamsa shakti). Its basis above is moving in various directions, and below is change of form, resulting in transformation. It causes things to move and scatter, and may be destructive unless we learn how to use it for removing negativity. These indications are basically of the Winds, which has both healing and destructive powers.
Vishakha=ruled by ‘Indra’ and ‘Agni’, and represent the powers of heat and lightning in the Atmosphere, and gives the power to achieve the many fruits of life (vyapana shakti). Its basis above is plowing or cultivation, and below
is the harvest, giving us the fruit of the harvest. It provides the effort to achieve goals abundantly through time, like a farmer ploughing his field. It is not known to give immediate results but perhaps greater long term gains. ‘Indra’ and ‘Agni’ here are agriculture Gods showing the ripening effect of heat, rain and seasonal changes.
Anuradha= ruled by ‘Mitra’, the Divine Friend. It gives the power of worship (radhana shakti). Its basis above is ascension, and below is descension, resulting in gaining honor and abundance. It gives balance in relationship, by honoring others and seeking ourselves to be honorable, through which fame and recognition is achieved. It indicates compassion, devotion and right relationship.
Jyeshta= ruled by ‘Indra’, the ruler of the Gods. It has the power to rise or conquer, and gain courage in battle (arohana shakti). Its basis above is attack and below is defense, resulting in becoming a hero. It allows us to reach the summit of personal powers but it requires great courage and effort. It shows karmic battles that require our complete energy in order to overcome. Indra is the king of the Gods who must eventually alone and single handed defeat the dragon, the most fearful of serpents. Though his position looks hopeless, he wins by courage and cunning, not by strength of arms.
Mula= ruled by ‘Nirriti’, the Goddess of destruction. It has the power to ruin or destroy. Its basis above is breaking things apart (barhana shakti), and below is crushing things, resulting in gaining the power to destroy. It allows us to destroy their root, by bringing afflictions, as long as they don't overcome us. It shows that destruction in necessary to create something. ‘Nirriti’ is the denial of Lakshmi (abundance and prosperity). She is Kali or the negative effect of time from which we must protect ourselves or use to our advantage.
Purvashadha= ruled by the Waters (Apas). Its power is in invigorating (varchograhana shakti). Its basis above is strength, and below is connection, resulting in gaining lustre. It brings purification and regeneration, like the energy gained through taking a bath in water, providing additional energy for our efforts. These effects flow through the waters, which are heavenly in nature and can provide inner purification.
Uttarashadha=ruled by the Universal Gods (Vishwa Deva). Its power is granting an unchallengeable victory (apradhrisya shakti). Its basis above is the strength to win, and below is the goal that one can win, resulting in giving unchallenged victory. It brings one to the summit of power, support and recognition, not entirely through personal efforts (which is more the case in Jyeshta) but appropriate alliances and support of the Gods. The victory is dependant on a righteous cause, beneficial to all, which we are helping in. Here we fight more as the leader of an army.
Shravana= ruled by ‘Vishnu’, the pervador. Its power is that of connection (samhanana shakti). Its basis above is seeking, and below are the paths, resulting in connecting all things together. It enables us to link people together by connecting them to their appropriate paths in life, and requires receptivity and listening, resulting in understanding and aspiration. Vishnu, with his three strides, link together the 3 worlds of Earth, Atmosphere and Heaven, connecting all creatures with the Gods.
Dhanishta=ruled by the ‘Vasus’, the Gods of abundance. Its power gives abundance and fame (khyapayitri shakti). Its basis above is birth, and below is prosperity, resulting in giving the power to bring people together. It allows us to bring together the resources of people. In this way it builds upon the connections of ‘Shravana’, making them more practical. The ‘Vasus’ are the deities of the Earth that give abundance on the earthly plane, and are manifestations of ‘Agni’ or the sacred fire and show the gifts that it can dispense.
Shatabhishak =ruled by ‘Varuna’, the God of the cosmic waters. It has the power of healing (bheshaja shakti). Its basis above is extension or pervasion over all, and below is the support for all, resulting in a world free of calamity. It counters difficult karmas through Divine grace and repentance. These include not only diseases but difficulties of all kind, including sin. While Ashwini gives more immediate cures, Shatabhishak brings about a healing crisis leading to revitalization. Varuna is a God of sin, debts, injury and disease, who cannot only bring these calamities upon us but can remove them from us, if we propitiate him sincerely.
Purva Bhadra= ruled by ‘Aja Ekapad’, the one-footed serpent. It gives the fire to raise a spiritual person up in life (yajamana udyamana shakti). It gives what is good for all people is its basis above and what is good for the Gods is its basis below, resulting in the entire world to be supported. It grants universal view through internal purification, which raises our spiritual aspiration in life and takes us out of the domain of selfish behavior. It is the cosmic or celestial form of ‘Agni’ or the sacred fire. It raises our spiritual aspiration in life.
Uttara Bhadra= ruled by ‘Ahir Budhnya’, the serpent of the depths of the Atmosphere. Its power is the bringing of the rain (varshodyamana shakti). Its basis above is the raining clouds, and below, in the growing of the plants, resulting in gaining of stability. It grants growth and prosperity in a broad way, benefiting the entire world, making it very auspicious. It is the benefic serpent who brings the rain, connecting us with the creative powers at the foundations of the world.
Revati= ruled by ‘Pushan’, the nourishing form of the Sun God. It has the power of nourishment symbolized by milk (kshiradyapani shakti). Its basis above is the cows, and below are the calves, resulting in nourishment to the entire world. It creates abundance by providing proper nourishment, and helps all people in their efforts. It is the lord of cattle and paths; it leads, protects and gathers the herd in their movement, particularly to new pastures, thus also protects the soul in its journey to the next world.
Fruits of Worshipping Each Nakshatra
Nakshatras reflect certain wishes or desires which affect the natives born under them. They are reflected by the deities of the nakshatras through their wishes.
(1)The Ashwins desired to be possessed of good hearing and not be deaf. One who makes the appropriate offering to the Ashwins (Ashwini) becomes good in hearing and will not become deaf.
Ashwini Nakshatra grants the power of hearing on both outer and inner levels; thus it relates to secret knowledge and miraculous powers.
(2)Yama desired to win the lordship of the ancestors. One making appropriate offering to Yama (Bharani) wins the lordship of the ancestors and wins the lordship of his peers.
Bharani nakshatra wants to be respected by their elders and peers.
(3) Agni desired to be the eater of food for the Gods. One who offers to Agni and Krittika the offering becomes an eater of food for mortals. Agni as fire both cooks and digests food.
Krittika nakshatra provides nourishment and the power to digest it as well. Natives born under it would like to provide for others in this way.
(4) Prajapati created creatures and left them, but remembered Rohini out of them. He desired, that Rohini should approach him for uniting. One who makes the appropriate offering to Prajapati (Rohini nakshatra) his beloved approaches him and he unites with her.
Rohini nakshatra bestows love, passion and sexuality which is fertile and creative, but not inclined to tolerate limits, due to which it is very productive for mst but can draw jealously upon it.
(5) Soma desired to win the lordship of plants. One making such offering to Soma (Mrigashira) would win the lordship of the plants and their peers.
Those born under Mrigashira nakshatra wants to provide the Soma, delight or enjoyment to their peers, and can be exhilarating and entertaining leaders, shining onto others like the Moon. Thus they usually do best with a following of friends.
(6) Rudra desired to be the lord of the animals. One who would make such an offering to Rudra (Ardra nakshatra) would become the lord of the animals.
Rudra is the lord of the wild animals and all things wild/strange/disturbing. Ardra nakshatra, thus, needs to seek control over them.
(7) In the beginning our Earth did not have any growth; but desired to produce herbs and trees. Whoever makes such offering to Aditi (Punarvasu nakshatra), would produce progeny and cattle.
Punarvasu Nakshatra is creative by nature. It is ruled by the Earth as the World Mother Aditi. It gives the ability to create in form and structure. Natives born under it like to produce things in a maternal way.
(8) Brihaspati desired to possess the splendor of spiritual knowledge." Whoever offering such to Brihaspati ( Pushya Nakshatra) would gain the splendor of spiritual knowledge.
Pushya connects us with spiritual knowledge, but also religion, ritual and morality in general. The evil is overcome by good through it.
(9) When the Gods and the Demons were at war, the Gods made an offering to Aslesha, which drove away the Demons. One who makes the appropriate offering to the Serpent God(Aslesha nakshatra), drives away his hateful opponents. Through Aslesha one can defeat enemies, but gains the poison of the serpent to use on others.
One born under Aslesha make powerful warriors with powerful weapons.
(10) The Fathers desired to flourish in the world of the ancestors. One who is able to offer appropriately to the Fathers (Magha nakshatra) flourishes in the world of the ancestors. It gives lasting fame through the generations.
Magha nakshatra natives seek a high reputation for themselves, a kind of kingly or paternal status.
(11)Bhaga desired to partake the best potion of the Gods." One who makes the such offering to Bhaga (Phalguni nakshatra), gains the best potion among his peers.
Natives born under Purva Phalguni seek the best potion for themselves. They become connoisseurs in life, seeking the subtle and refined.
(12)Aryaman desired to become the lord of the animals. One who makes the appropriate offering to Aryaman (Phalguni nakshatra) becomes the lord of the animals.
Natives born under Uttara Phalguni seek colleagues and followers in order to help them in their causes, which are generally noble in nature (at least to them).
(13) Savitar desired the Gods to place their faith in him. One who makes the appropriate offering to Savitar (Hasta nakshatra) becomes the Sun among his peers.
People born under Hasta wants to be believed in and want others to have faith in them. They regard themselves capable of great achievements and can serve to rally and inspire people around them.
(14) Twashtar (a form of prajapati) desired to gain a wonderful progeny. One who makes the appropriate offering to Twashtar (Chitra nakshatra) would gain a wonderful progeny.
Chitra nakshatra has great creative powers, giving splendor, multiplicity and abundance.
(15) The Wind desired to win the freedom to move in all the worlds. One who makes the appropriate offering to the Wind (Swati nakshatra) gains the freedom to move as he wishes in all the worlds.
Swati Nakshatra natives possess a similar desire. They do not like to be held back or tied down, and would like to travel wherever they would like and whenever they desire.
(16) Indra and Agni desired to gain the greatest splendor among the Gods. He who is able to make the appropriate offering to Indra and Agni ( Vishakha nakshatra) would gain the greatest splendor among his peers.
Vishakha nakshatra is competitive, having fiery and lightning like energy and effects. Its natives seek power and recognition.
(17) Mitra desired to be regarded as a friend in all the worlds. One who makes the appropriate offering to Mitra (Anuradha nakshatra) become regarded as a friend in all these worlds.
Natives born under Anuradha nakshatra would like to be friends with everyone; being emotionally sensitive, place the welfare of others over their own.
(18) Indra desired to gain supremacy among the gods. One who can make the appropriate offering to Indra (Jyeshta nakshatra), is able to gain supremacy among his peers.
Natives born under Jyeshta nakshatra seeks to be the best, but by their own effort, as individuals, and not by relying on others. They often do their best when left alone.
(19) Prajapati desired to find the root of progeny. One who makes the appropriate offering to Prajapati (Mula nakshatra), gains the root of progeny.
Mula is also ruled by Prajapati, the Creator, who also rules Rohini.
Mula nakshatra natives have more creative energy. It means root, and gives the root of progeny or strong creative powers, somewhat like Rohini. In the negative sense in the Vedas, Mula ruled by Nirriti takes away the root of progeny or causes the loss of the first child.
(20) The Water Goddesses desired to gain the sea by making a wish. One who makes proper offering to the Water Goddesses (Purvashadha nakshatra), gains the sea through a wish.
Natives under Purvashadha nakchatra seeks connections like water desiring to reach the ocean. It is a creative, nurturing and healing Nakshatra.
(21) The Universal Gods desired to win a victory that can never be lost." One who makes the proper offering to the Universal Gods (Uttarashadha nakshatra), gains a victory which can never be lost.
Uttarashadha nakshatra is competitive, and causes us to seek great achievements, but in alliance with others, in great partnerships, organizations and associations. One succeeds by virtue of connections.
(22) Vishnu desired to hear people say good words about him, and did not want to attract any bad regard. One who makes the appropriate offering to Vishnu (Shravana nakshatra), hears good words about himself and does not attract any bad regard.
Those born under Shravana nakshatra are concerned about what people say about them and their public reputation. They strive to keep themselves in good repute, and are sensitive about the opinions of others.
(23) The Vasus desired to revolve around the summit of the Gods. One who makes proper offering to the Vasus (Dhanishta nakshatra, gains the summit among his peers.
Dhanista nakshatra rule over the material and worldly splendors. They gain through high association.
(24) Varuna desired to be firm and steady. One who makes the appropriate offering to Varuna ( Shatabhishak nakshatra), become firm and steady, which also implies freedom from disease and debility.
Shatabhishak nakshatra gives healing and energy.
(25) Aja Ekapat desired to gain radiance and the splendor of spiritual knowledge. One who makes proper offering to Aja Ekapat (Purva Bhadra nakshatra) gains radiance and the splendor of spiritual knowledge.
Purva Bhadra nakshatra has vast spiritual potential, and can give more insight than Pushya. It gives perception, spiritual fire, dash of the soul and awakens us to our higher spiritual potential and power in life.
(26)Ahir Budhnya desired to find a foundation." One who is able to offer to Ahir Budhnya (Uttara Bhadra nakshatra), gains a foundation.
Uttara Bhadra nakshatra grants a firm foundation in life, connecting us with the sea of vitality, the serpent that dwells in the middle of the sea.
(27) Pusha desired to become the lord of the animals. One who makes proper offering to Pusha (Revati nakshatra), becomes the lord of the animals. It gives lordship over domestic cattle, richness of harvest and fertile fields. Natives born under Revati nakshatra are fond of the good things of life, being in harmony with nature.
Panchaang
Panchaanga (Pronounced Punch + aanga)
Panch means five and Anga means Body parts (Limbs).
Panchaanga in Jyotish refers to the Almanac cum ephemeris published in India.
The five limbs are
Vaara - Weekday
Tithi - Sinodic day
Nakshatra - Asterism
Karana - half of a Tithi
Yoga - Union or Addition
The Pancha mahaabhuta (five elements or states of matter) are mapped onto the Panchaanga as below:
Vaara is Agni, fire
Tithi is Jala, liquid
Karaana is Prithvi, solid
Nakshatra is Vaayu, gaseous
yoga is Aakaasha, Space
These elements are the state in which various forms of matter are formed.
The body is also made up of these five elements and hence the importance of Panchaanga.
Vaara: The weekdays are (We all know this)
Ravivaara -Sunday ruled by Surya.
Somavaara- Monday ruled by Chandra (Soma is another name of Chandra).
Mangalvaara- Tuesday ruled by Mangal.
Budhavaara- Wednesday Ruled by Budha.
GuruVaara- Thursday Ruled by Guru.
Shukravaara- Friday Ruled by Shukra.
Shanivaara- Saturday ruled by Shani.
The weekday starts from Sunrise in Vedic Calendar and not at midnight as in the civil calendar and we Jyotishis should always reckon the weeday to change from sunrise.
There are various definations of Sunrise.*
1)The tip of Surya is apparently visible on the eastern horizon.
2)The tip of Surya is truly on the eastern horizon.
3)THe center of Surya is on the eastern horizon.
*The first is caused due to refraction of the atmosphere and this causes the image of the tip to appear just before the actual or true tip becomes visible.
There are different schools of thought on taking which one of the above as the time of Sunrise. The learner may well experiment with the different methods and try to find that which she/he feels is right and works.
The Vaara is reckoned from the time of Sunrise and hence the element of fire (the transforming energy) is the ruler of this Anga.
The fire here is linked to the digestive fire (Jataraagni) and Jataraagni is esential for a good healthy life as the digestion is strong and gives a strong and robust physique.
Thus we see that The vaaresh (the weekday lord is very important in judging the health aspect of a horoscope.
Weakness or affliction either by malefics (paapa) or being placed in a trik (6,8,12) or other such bad Bhaava gives weak digestive fire and causes weakness in health.
As a general rule, Guruvaara (Thursday) and Shukravaara (friday) born Natives are lucky in the sense that they have the blessings of the two Gurus as protection from illhealth.
Shukra gives the ability to rise they say from the dead because of the Mrityunjaya Sanjeevani. Shukra rules the Agni kona in the dig chakra (we will learn about this in the future lesson). Thus fever is something that burns away disease. It shows rejuvenation of the body (Kaaya kalpa).
Guru is a blessing because where Guru is death cannot enter (this is one of the reason of debilation of Guru, Makara is a crematorium -Smashaana- and Guru is at its weakest there, whereas Mangal is very strong in Makara, some food for thought).
The Vaaresh in Kendra is a good placement as it gives high energy levels.
Tithi
A lunar month marks the time from one full moon to the next (or one new Moon to the next). The lunar month is divided into 30 parts, called lunar days, or tithis. The tithis are simply the different phases of the moon. Thus the first tithi starts at the moment when the moon is full -- that is, when the angle between the moon and the sun is 180 degrees and it continues until the angle has increased 12 degrees. Then, that much less of the moon seems bright to us: the moon is no longer completely full.
Now the second tithi starts, and it continues until the angle between the sun and moon has increased 12 degrees more. Slightly more of the bright side of the moon now has its back to us, and so the moon is even less full.
When 15 such tithis have passed, the angle between the sun and the moon has increased by 180 degrees. This time the bright side of the moon cannot be seen at all, and so we have a new moon.
Then 15 more tithis gradually pass, and the moon again becomes full. When 30 tithis have thus passed, the month ends.
The period when the moon wanes, or decreases in size, is called krishna paksha ("the dark fortnight"), and the period when it waxes, or increases, is called shukla paksha.
Some lunar calendars start the month from the 0-degree position -- that is, directly after the new moon. Such calendars are called Amanta. Other calendars, start directly after the full moon, with the Krishna paksa. Such calendars are called Suklaanta.
Except for the new moon and the full moon, the names of the tithis are simply counting words: pratipada, dviteeya, triteeya (first, second, third), etc. These names are the same for the tithis occurring during Krishna paksha (the dark period of the moon) and the Shukla paksha (the bright period). The new moon is called amaavasya, and the full moon poornima.
Krsna paksa Shukla paksa
Tithi Name Tithi Name
1 Pratipat 1 Pratipat
2 Dvitiya 2 Dvitiya
3 Trtiya 3 Trtiya
4 Caturthi 4 Caturthi
5 Pancami 5 Pancami
6 Sasti 6 Sasti
7 Saptami 7 Saptami
8 Astami 8 Astami
9 Navami 9 Navami
10 Dasami 10 Dasami
11 Ekadasi 11 Ekadasi
12 Dvadasi 12 Dvadasi
13 Trayodasi 13 Trayodasi
14 Caturdasi 14 Caturdasi
15 Amavasya (new moon) 15 Purnima (full moon)
Because the speed of the moon in relation to that of the sun is not constant but varies, a tithi is not a fixed duration of time. Its length fluctuates between 19 and 26 hours. Therefore, since a lunar tithi does not correspond to the 24-hour solar day, a tithi may start at any time of the day.
The lord of a tithi is easy to find. The first tithi, Pratipada of both the Paksha is ruled by Sun and all the subsequent tithis are ruled by planets in the order of weekday lords (Sun, Moon, Mars, Merc, Jup, Ven, Sat, Rahu). The 8th Tithi is ruled by Rahu and so also the Amavasya, however the Purnima is ruled by Saturn. Ketu has no lordship over any tithi.
The rulerships of the Tithis are:
Surya rules Pratipada and Navami.
Chandra rules Dwiteeya and Dashami
Mangal rules Triteeya and Ekaadashi
Budha rules Chaturthi and Dwaadashi
Guru rules Panchami and Trayodashi
Shukra rules Shashtti and Chaturdashi
Shani rules Saptami and Poornima
Raahu rules Ashttami and Amaavasya
Calculation of Tithi: To see which tithi is running at any time find the Angular distance Chandra Has progressed from Surya and divide it by 12 the quoteint plus one will give the Tithi.
Normally any vedic Astrology software will display the Tithi at birth for the native.
Tithi is Jala (liquid) and Vaara is Agni (fire). Hence if a native is born when a Graha rules the Vaara as well as the Tithi then it has to represent two opposing forces (Fire and water are enemies). This causes Tatwa Dosha (Flaw due to the elements).
The Bhaavas owned by the Graha as well as the bhaava it is placed in suffers due to this.
Tithi are the interaction of the Surya and Chandra. The most visible effect of this are the tides.
There are two high tides and two low tides each day for a particular day.
The two High tides fall at an interval of 12 hours and 24 minutes. Chandra rises approximately 48 minutes later each day from the previous day.
Thus the Rishis defined this time of 48 minutes as a Muhurtha and the half of this as a Ghathika.
60 Ghathika made one full Day and each Ghathika was again divided into sixty parts called Vighathika.
What are the different types of Tides
When the sun and moon are aligned, there are exceptionally strong gravitational forces, causing very high and very low tides which are called spring tides, though they have nothing to do with the season. When the sun and moon are not aligned, the gravitational forces cancel each other out, and the tides are not as dramatically high and low. These are called neap tides.
Spring Tides
When the moon is full or new, the gravitational pull of the moon and sun are combined. At these times, the high tides are very high and the low tides are very low. This is known as a spring high tide. Spring tides are especially strong tides (they do not have anything to do with the season Spring). They occur when the Earth, the Sun, and the Moon are in a line. The gravitational forces of the Moon and the Sun both contribute to the tides. Spring tides occur during the full moon and the new moon.
Neap Tides
During the moon's quarter phases the sun and moon work at right angles, causing the bulges to cancel each other. The result is a smaller difference between high and low tides and is known as a neap tide. Neap tides are especially weak tides. They occur when the gravitational forces of the Moon and the Sun are perpendicular to one another (with respect to the Earth). Neap tides occur during quarter moons.
The Proxigean Spring Tide is a rare, unusually high tide. This very high tide occurs when the moon is both unusually close to the Earth (at its closest perigee, called the proxigee) and in the New Moon phase (when the Moon is between the Sun and the Earth). The proxigean spring tide occurs at most once every 1.5 years.
The Jala (liquid) Tatwa rules the Tithis but the various tithis are sub divided again into the five Tatwas.
The nomenclature used is:
Nanda, Bhadra, Jaya, rikta and Poorna.
Nanda means Playful, playing, joy , delight , happiness. The tatwa is Jala and the Tithis are, 1st,6th and 11th.
Bhadra means blessed , auspicious , fortunate , prosperous , happy, good, gracious , friendly , kind. The Tatwa heare is Prthvi (solid) and the Tithis are 2nd, 7th and 12th.
Jaya means conquest , victory , triumph , winning , being victorious. The Tatwa is Agni (Fire) and the Tithis are 3rd, 8th and 13th.
Rikta means emptied, empty, void, bared, hollow , hollowed, poor , indigent, idle, worthless. The Tatwa is Vaayu (Air) and the Tithis are 4th, 9th and 14th.
Poorna means filled, full, filled with or full of, abundant , rich, fulfilled , finished , accomplished , ended , past, concluded (as a treaty) ,complete , all , entire, satisfied, contented. The Tatwa is Aakaasha (Space) and the Tithis are 5th, 10th and 15th or 30th (Purnimaa and Amaavasyaa).
The Rishis have taken special attention to certain Tithis and given the birth during these Tithis Dosha criteria.
These are Caturdashi of Krishna Paksha and Amaavasyaa.
A birth occurring during these two Tithis are said to suffer some flaw, independent of the other strengths in the chart. Mahaarishi Paraashara has given two separate chapters to spell out the effect as well as the remedies to be done for this.
Tithis are Jala Tatwa and the Grahas representing Jala Tatwa are Chandra and Shukra. This gives us a clue as to the area of life affected by Tithis.
Chandra is a Kaaraka for Bhakti (Devotion) and Shukra is a Kaaraka for marriage and married life. The lord of the Tithi at birth tells us a great deal about married life of the native.
The Nakshatra given in a Panchaanga is the one occupied by Chandra. Great importance is attached to this.
The Nakshatra occupied by Chandra at birth is called the Janma Nakshatra (birth Nakshatra) and being Vaayu Tatwa (Air element) it has avery great importance in longevity judgement.
The Life span is counted as the number of breaths alloted to a person and as soon as it is used there is demise of the person.
The nakshatra rulers are as per the Vimshottari reckoning.
Ashwini is ruled by Ketu.
Bharani is rules by Shukra.
Krittika is ruled by Surya.
Rohini is ruled by Chandra.
Mrigashira is ruled by Mangal.
Aardra is ruled by Raahu.
Punarvasu is ruled by Guru.
Pushya is ruled by Shani.
Aashlesha is ruled by Budha.
There after again the Grahas repeat as rulers in the same order.
Magha is ruled by Ketu.
Poorva Phalguni is ruled by Shukra.
Uttar Phalguni is ruled by Surya.
Hasta is ruled by Chandra.
Chitra is ruled by Mangal.
Swaati is ruled by Raahu.
Vishaakha is ruled by Guru.
Anuraadha is ruled by Shani.
Jyestha is ruled by Budha.
Again the cycle repeats.
Moola is ruled by Ketu.
Poorva Ashaadha is ruled by Shukra.
uttara Ashaadha is ruled by Surya.
Sravana is ruled by Chandra.
Dhanista is ruled by Mangal.
Satabhisaj is ruled by Raahu.
Poorva Bhaadrapada is ruled by Guru.
Uttar Bhaadrapada is ruled by Shani.
Revati is ruled by Budha.
Yoga
Yoga means to add, join or unite.
Amongst the five limbs, Yoga is Aakaash Tatva, The space. Space is a prime requsite for any matter to exist. Infact, it binds matter toghether.
Tithi is Jala and Jala Tatwa Grahas Chandra and specifically Shukra rule Tithis. Shukra is the Raakshasha Guru.
Yoga on the other hand is Aakaasha and this Tatwa is ruled by Guru (Also called Brihaspati - the lord of expansion). Brihaspati is the Guru of Devas.
Yoga is a benefic state that is said to exist at any instance of time. There
are 27 yogas just like the 27 Nakshatras (This gives us a clue of some strong relationship between the two).
Yoga at any instance of time is best explained by the method of calcula-
tion. Yoga is determined by the sum total of the positions of Sun and Moon.
Each yoga is represented by 13° 20' degrees (A circle of 360 degrees
divided by 27 units gives 13° 20' per unit). Therefore, the sum total of the
positions of Moon and Sun is counted in intervals 13° 20' degrees to arrive
at the Yoga. [Whenever the total exceeds 360°, 360° is subtracted from the
total for the calculation purpose. example: Sun 270° + Moon 200° = 470° -
360° = 110°
110° divided by 13°20' gives a quoteint of 8 and remainder of 3°20' which means the ninth Yoga was ruling at that time, which is Shoola.
The yogas and their Graha rulers are:
1 Vishkumbha - Shani
2 Preethi- Budha
3 Aayushman - Ketu
4 Soubhaagya - Shukra
5 Shobhana - Ravi
6 Athiganda - Chandra
7 Sukarman - Mangal
8 Dhruthi - Raahu
9 Shoola - Guru
10 Ganda - Shani
11 Vruddhi - Budha
12 Dhruva - Ketu
13 Vyaaghaatha - Shukra
14 Harshana - Ravi
15 Vajra - Chandra
16 Siddhi - Mangal
17 Vyathipaata - Raahu
18 Vareeyaan - Guru
19 Parigha - Shani
20 Shiva - Budha
21 Siddha - Ketu
22 Saadhya - Shukra
23 Shubha - Ravi
24 Shukla - Chandra
25 Brahma - Mangal
26 Aindra - Raahu
27 Vydhruthi - Guru
The ruler of the various Yogas are in the order of the vimshottari system of reckoning the Nakshatra lords. The first Yoga is ruled by Shani because the count of Yoga starts from Pushya Nakshatra.
Pushya's deity is Brihaspati another name for Guru Graha and we know that Yoga is ruled by Aakaash Tatwa represented by Guru.
The ruler of the Yoga at birth is called as 'Yogi Graha' or simply- Yogi.
This Graha plays a great role in the Horoscope to bring Yoga (Good results).
In fact there is a whole system based on the Yogi and its opposite - the Avayogi propounded by the Late Sheshadri Iyer and made very popular in the western countries by Hart deFouw ji. It is called as the Iyer's system.
Not going into this system we will learn only the Traditional approach to the Yogi.
Karana:
Karana means to do or to act. This is the Prithvi tatwa (solid or Earth element). This shows the actions required for manifesting a desire.
Karana is half a Tithi hence also called the child of the Tithi and is measured in the span of 6 degrees.
There are 11 karans in all of which 7 are char (movable) and the rest four are Sthira (fixed) Karans.
The chara Karanas are so called because they repeat cyclically. They are:
1.Bava
2.Baalava
3.kaulava
4.Taitila
5.Gara (Some name it as Garija)
6.Vanija
7.Vishtthi
The rulers of these Karanas are in the order of the weekday lords.
The First Karana (Bava) starts from the second half of Shukla Paksha Prathami (second half of the first Tithi in the waxing phase of Chandra), followed by Baalava in the first half of Shukla Paksha Dwiteeya and so on till First half of Krishna Paksha Chaturdashi (First half of trhe fourteenth Tithi in the Waning phase of Chandra) which if you count properly you will get to Vistthi.
The Sthira Karanas are:
1.Shakuni, lorded by the Lord of the first Bhaava – the Lagna Lord.
2.Chatuspada, Lorded by the lord of the fourth Bhaava.
3.Naaga, lorded by the lord of the seventh Bhaava.
4.Kistughna, lorded by the lord of the tenth Bhaava of the Horoscope.
The first of the Sthira Karana Shakuni lords the second half of Krishna Paksha Chaturdashi.
Followed by Chatuspada in the First half of Amaavasya (First half of New Moon).
Followed by Naaga in the second half of Amaavasya.
Followed by Kistughna in the first half of Shukla Paksha Prathami.
After this the Chara Karanas repeat in the cyclical order starting from Bava Karana.
The Chara Karanas repeat eight times in the full Soli-lunar month.
The Graha Ruling the limb of Karana is Budha, Budha is the primary Kaaraka of the Tenth Bhaava (Karma Bhaava). This gives us a lead as to the use of the Karana.
The lord ruling the birth karana plays a very important role in the Karma Yoga of the Native.
Vishtthi karana is also called Bhadra and is considered inauspicious. Birth during Bhadra is said to cause a flaw (dosha).
Vishtthi Karana repeats eight times in a month.
Chandra placed in Kark, Simha, Kumbha or meena and Vishtthi Karana coinciding is not good.
Bhadra falling in the first half of a Tithi at night is auspicious.
For example First half of Pournima (full moon day) is Vishtthi Karana. Birth during night at this time is auspicious.
bhadra falling in the second half of a Tithi at Day is auspicious.
The Three Sandhis which suffer from gandaantar Dosha are like an Abyss. It can be crossed over by Jumping like a Lion (Simha) or Like a horse (Dhanus and also Ashwini Nakshatra). Very often this is dangerous as there is a danger of a fall. Only the Strong survive.
The Gandaanta of Jyestha and moola are given special treatment by Jyotish classics. Maharishi Paraashara has three chapters detailing the results of such birth and also the remedial measures to be done in case of such birth.
Some more effects are given below:
Jyestha-Moola Gandaanta and the Lagan is a Chara (moveable) raashi then the residence of moola is said to be in Swarga Loka. If the Lagna is in Sthira (fixed) raashi then the residence is said to be paataala (Hell) and for Lagna in Dwisvabhaava (common/ mutable) the residence is said to be in Mrityu loka. Birth when Moola resides in Mriyu loka is said to be the one most evil. The dosha for the other two are middling.
Another method if birth falls in this gandaanta is:
Multiply the Nakshatra number by three. Add the result to number of birth tithi (counting from the Shukla Pratipada. To the sum of these add the number of the weekday (Sunday = 1, monday = 2 ......). The final number that is got by doing all the addition is to be divided by 8. The remainder shows some very specific results.
if the remainder is :
1) Moola gandaanta
result ascribed is Samoola vinaasha i.e. complete destruction.
2) Stanva Gandaanta
Dhana Naasha - destruction of wealth.
3)Twaccha gandaanta
Maatri Vinaasha - Destruction or problem to Mother.
4)Sakhaa Gandaantar
Aatma Shakti Vinaasha - Destruction of physical poweress and mental strength.
5)Patra gandaanta
maatula Naasha - destruction of maternal relations, actually destruction is too strong a word specially in these politically correct times, so trouble would be the right word. So the effect is read as trouble to Maternal relative/s.
6)Pushpa Gandaanta
Bhraatri Vinaasha
trouble to co borns.
7)Fhala Gandaanta
Pitri vinaasha - trouble to father.
8)Sheshna Gandaanta
Sarva vinaasha - all round troubles.
Tithi General Description of Activities Prescribed Activity
1 Activities related to Fire and it's invocations. Marriage, Sacrifices etc.
2 Activities related to creation and other such Brahmnical activites.Laying foundations etc.
3 Activities related to Shakti/Gauri. Health, Beauty care etc
4 Activities related to destruction of obstacles and hurdles. Initiating a competitive tasks, fight etc.
5 Activities related to appeasement of Naaga or removal of ills. Taking first time medicines.
6 Activities related to making peace etc. Coronation, making new friends.
7 Activities related to material enjoyment. Purchases of new items like vehicles, Travel etc
8 Activities related to defending oneself. Health and healing.
9 Activities related to attacking evils etc. Removing competitors etc.
10 Activities related to gather good karma. Donations etc
11 Activities related to gathering knowledge and contemplation. Praying to Vishnu, learning etc
12 Activities related to sustenance and Vishnu worship. Trade, Any soft activities. Worship Vishnu.
13 Activities related to enjoyment. Making new friends, sex etc (Worship Shiva)
14 Activities related to destruction of evil. Aggressive activities.
15 Shukla Poornima: Activities related to Guru worship. Satya Narayan Vrata
15 Krishna Amavasya: Ancestor Worship. Shraadha ceremony.
Panch means five and Anga means Body parts (Limbs).
Panchaanga in Jyotish refers to the Almanac cum ephemeris published in India.
The five limbs are
Vaara - Weekday
Tithi - Sinodic day
Nakshatra - Asterism
Karana - half of a Tithi
Yoga - Union or Addition
The Pancha mahaabhuta (five elements or states of matter) are mapped onto the Panchaanga as below:
Vaara is Agni, fire
Tithi is Jala, liquid
Karaana is Prithvi, solid
Nakshatra is Vaayu, gaseous
yoga is Aakaasha, Space
These elements are the state in which various forms of matter are formed.
The body is also made up of these five elements and hence the importance of Panchaanga.
Vaara: The weekdays are (We all know this)
Ravivaara -Sunday ruled by Surya.
Somavaara- Monday ruled by Chandra (Soma is another name of Chandra).
Mangalvaara- Tuesday ruled by Mangal.
Budhavaara- Wednesday Ruled by Budha.
GuruVaara- Thursday Ruled by Guru.
Shukravaara- Friday Ruled by Shukra.
Shanivaara- Saturday ruled by Shani.
The weekday starts from Sunrise in Vedic Calendar and not at midnight as in the civil calendar and we Jyotishis should always reckon the weeday to change from sunrise.
There are various definations of Sunrise.*
1)The tip of Surya is apparently visible on the eastern horizon.
2)The tip of Surya is truly on the eastern horizon.
3)THe center of Surya is on the eastern horizon.
*The first is caused due to refraction of the atmosphere and this causes the image of the tip to appear just before the actual or true tip becomes visible.
There are different schools of thought on taking which one of the above as the time of Sunrise. The learner may well experiment with the different methods and try to find that which she/he feels is right and works.
The Vaara is reckoned from the time of Sunrise and hence the element of fire (the transforming energy) is the ruler of this Anga.
The fire here is linked to the digestive fire (Jataraagni) and Jataraagni is esential for a good healthy life as the digestion is strong and gives a strong and robust physique.
Thus we see that The vaaresh (the weekday lord is very important in judging the health aspect of a horoscope.
Weakness or affliction either by malefics (paapa) or being placed in a trik (6,8,12) or other such bad Bhaava gives weak digestive fire and causes weakness in health.
As a general rule, Guruvaara (Thursday) and Shukravaara (friday) born Natives are lucky in the sense that they have the blessings of the two Gurus as protection from illhealth.
Shukra gives the ability to rise they say from the dead because of the Mrityunjaya Sanjeevani. Shukra rules the Agni kona in the dig chakra (we will learn about this in the future lesson). Thus fever is something that burns away disease. It shows rejuvenation of the body (Kaaya kalpa).
Guru is a blessing because where Guru is death cannot enter (this is one of the reason of debilation of Guru, Makara is a crematorium -Smashaana- and Guru is at its weakest there, whereas Mangal is very strong in Makara, some food for thought).
The Vaaresh in Kendra is a good placement as it gives high energy levels.
Tithi
A lunar month marks the time from one full moon to the next (or one new Moon to the next). The lunar month is divided into 30 parts, called lunar days, or tithis. The tithis are simply the different phases of the moon. Thus the first tithi starts at the moment when the moon is full -- that is, when the angle between the moon and the sun is 180 degrees and it continues until the angle has increased 12 degrees. Then, that much less of the moon seems bright to us: the moon is no longer completely full.
Now the second tithi starts, and it continues until the angle between the sun and moon has increased 12 degrees more. Slightly more of the bright side of the moon now has its back to us, and so the moon is even less full.
When 15 such tithis have passed, the angle between the sun and the moon has increased by 180 degrees. This time the bright side of the moon cannot be seen at all, and so we have a new moon.
Then 15 more tithis gradually pass, and the moon again becomes full. When 30 tithis have thus passed, the month ends.
The period when the moon wanes, or decreases in size, is called krishna paksha ("the dark fortnight"), and the period when it waxes, or increases, is called shukla paksha.
Some lunar calendars start the month from the 0-degree position -- that is, directly after the new moon. Such calendars are called Amanta. Other calendars, start directly after the full moon, with the Krishna paksa. Such calendars are called Suklaanta.
Except for the new moon and the full moon, the names of the tithis are simply counting words: pratipada, dviteeya, triteeya (first, second, third), etc. These names are the same for the tithis occurring during Krishna paksha (the dark period of the moon) and the Shukla paksha (the bright period). The new moon is called amaavasya, and the full moon poornima.
Krsna paksa Shukla paksa
Tithi Name Tithi Name
1 Pratipat 1 Pratipat
2 Dvitiya 2 Dvitiya
3 Trtiya 3 Trtiya
4 Caturthi 4 Caturthi
5 Pancami 5 Pancami
6 Sasti 6 Sasti
7 Saptami 7 Saptami
8 Astami 8 Astami
9 Navami 9 Navami
10 Dasami 10 Dasami
11 Ekadasi 11 Ekadasi
12 Dvadasi 12 Dvadasi
13 Trayodasi 13 Trayodasi
14 Caturdasi 14 Caturdasi
15 Amavasya (new moon) 15 Purnima (full moon)
Because the speed of the moon in relation to that of the sun is not constant but varies, a tithi is not a fixed duration of time. Its length fluctuates between 19 and 26 hours. Therefore, since a lunar tithi does not correspond to the 24-hour solar day, a tithi may start at any time of the day.
The lord of a tithi is easy to find. The first tithi, Pratipada of both the Paksha is ruled by Sun and all the subsequent tithis are ruled by planets in the order of weekday lords (Sun, Moon, Mars, Merc, Jup, Ven, Sat, Rahu). The 8th Tithi is ruled by Rahu and so also the Amavasya, however the Purnima is ruled by Saturn. Ketu has no lordship over any tithi.
The rulerships of the Tithis are:
Surya rules Pratipada and Navami.
Chandra rules Dwiteeya and Dashami
Mangal rules Triteeya and Ekaadashi
Budha rules Chaturthi and Dwaadashi
Guru rules Panchami and Trayodashi
Shukra rules Shashtti and Chaturdashi
Shani rules Saptami and Poornima
Raahu rules Ashttami and Amaavasya
Calculation of Tithi: To see which tithi is running at any time find the Angular distance Chandra Has progressed from Surya and divide it by 12 the quoteint plus one will give the Tithi.
Normally any vedic Astrology software will display the Tithi at birth for the native.
Tithi is Jala (liquid) and Vaara is Agni (fire). Hence if a native is born when a Graha rules the Vaara as well as the Tithi then it has to represent two opposing forces (Fire and water are enemies). This causes Tatwa Dosha (Flaw due to the elements).
The Bhaavas owned by the Graha as well as the bhaava it is placed in suffers due to this.
Tithi are the interaction of the Surya and Chandra. The most visible effect of this are the tides.
There are two high tides and two low tides each day for a particular day.
The two High tides fall at an interval of 12 hours and 24 minutes. Chandra rises approximately 48 minutes later each day from the previous day.
Thus the Rishis defined this time of 48 minutes as a Muhurtha and the half of this as a Ghathika.
60 Ghathika made one full Day and each Ghathika was again divided into sixty parts called Vighathika.
What are the different types of Tides
When the sun and moon are aligned, there are exceptionally strong gravitational forces, causing very high and very low tides which are called spring tides, though they have nothing to do with the season. When the sun and moon are not aligned, the gravitational forces cancel each other out, and the tides are not as dramatically high and low. These are called neap tides.
Spring Tides
When the moon is full or new, the gravitational pull of the moon and sun are combined. At these times, the high tides are very high and the low tides are very low. This is known as a spring high tide. Spring tides are especially strong tides (they do not have anything to do with the season Spring). They occur when the Earth, the Sun, and the Moon are in a line. The gravitational forces of the Moon and the Sun both contribute to the tides. Spring tides occur during the full moon and the new moon.
Neap Tides
During the moon's quarter phases the sun and moon work at right angles, causing the bulges to cancel each other. The result is a smaller difference between high and low tides and is known as a neap tide. Neap tides are especially weak tides. They occur when the gravitational forces of the Moon and the Sun are perpendicular to one another (with respect to the Earth). Neap tides occur during quarter moons.
The Proxigean Spring Tide is a rare, unusually high tide. This very high tide occurs when the moon is both unusually close to the Earth (at its closest perigee, called the proxigee) and in the New Moon phase (when the Moon is between the Sun and the Earth). The proxigean spring tide occurs at most once every 1.5 years.
The Jala (liquid) Tatwa rules the Tithis but the various tithis are sub divided again into the five Tatwas.
The nomenclature used is:
Nanda, Bhadra, Jaya, rikta and Poorna.
Nanda means Playful, playing, joy , delight , happiness. The tatwa is Jala and the Tithis are, 1st,6th and 11th.
Bhadra means blessed , auspicious , fortunate , prosperous , happy, good, gracious , friendly , kind. The Tatwa heare is Prthvi (solid) and the Tithis are 2nd, 7th and 12th.
Jaya means conquest , victory , triumph , winning , being victorious. The Tatwa is Agni (Fire) and the Tithis are 3rd, 8th and 13th.
Rikta means emptied, empty, void, bared, hollow , hollowed, poor , indigent, idle, worthless. The Tatwa is Vaayu (Air) and the Tithis are 4th, 9th and 14th.
Poorna means filled, full, filled with or full of, abundant , rich, fulfilled , finished , accomplished , ended , past, concluded (as a treaty) ,complete , all , entire, satisfied, contented. The Tatwa is Aakaasha (Space) and the Tithis are 5th, 10th and 15th or 30th (Purnimaa and Amaavasyaa).
The Rishis have taken special attention to certain Tithis and given the birth during these Tithis Dosha criteria.
These are Caturdashi of Krishna Paksha and Amaavasyaa.
A birth occurring during these two Tithis are said to suffer some flaw, independent of the other strengths in the chart. Mahaarishi Paraashara has given two separate chapters to spell out the effect as well as the remedies to be done for this.
Tithis are Jala Tatwa and the Grahas representing Jala Tatwa are Chandra and Shukra. This gives us a clue as to the area of life affected by Tithis.
Chandra is a Kaaraka for Bhakti (Devotion) and Shukra is a Kaaraka for marriage and married life. The lord of the Tithi at birth tells us a great deal about married life of the native.
The Nakshatra given in a Panchaanga is the one occupied by Chandra. Great importance is attached to this.
The Nakshatra occupied by Chandra at birth is called the Janma Nakshatra (birth Nakshatra) and being Vaayu Tatwa (Air element) it has avery great importance in longevity judgement.
The Life span is counted as the number of breaths alloted to a person and as soon as it is used there is demise of the person.
The nakshatra rulers are as per the Vimshottari reckoning.
Ashwini is ruled by Ketu.
Bharani is rules by Shukra.
Krittika is ruled by Surya.
Rohini is ruled by Chandra.
Mrigashira is ruled by Mangal.
Aardra is ruled by Raahu.
Punarvasu is ruled by Guru.
Pushya is ruled by Shani.
Aashlesha is ruled by Budha.
There after again the Grahas repeat as rulers in the same order.
Magha is ruled by Ketu.
Poorva Phalguni is ruled by Shukra.
Uttar Phalguni is ruled by Surya.
Hasta is ruled by Chandra.
Chitra is ruled by Mangal.
Swaati is ruled by Raahu.
Vishaakha is ruled by Guru.
Anuraadha is ruled by Shani.
Jyestha is ruled by Budha.
Again the cycle repeats.
Moola is ruled by Ketu.
Poorva Ashaadha is ruled by Shukra.
uttara Ashaadha is ruled by Surya.
Sravana is ruled by Chandra.
Dhanista is ruled by Mangal.
Satabhisaj is ruled by Raahu.
Poorva Bhaadrapada is ruled by Guru.
Uttar Bhaadrapada is ruled by Shani.
Revati is ruled by Budha.
Gandaanta Dosha.
Gandaanta means an evil junction.
Gandaanta is the junction of the Water (Jala Raashi) and fire (Agni Raashis).
The two Tatvas – Water and Fire are inimical to each other and hence births during this period suffer from a Tatva Dosha.
This not only applies to Chandra but also to Lagna if it so placed.
There are three such junctions.
The Junction of Karka and Simha. The last Pada of Aashlesha and first pada of Makhaa.
The junction of Vrischika and Dhanu. The last Pada of Jyestha and the first pada of Moola.
The Junction of Meena and Mesha . The Last Pada of Revati and the first Pada of Ashwini.
Birth during these padas are said to suffer from this Dosha.
Amongst these three, birth between Meena and Mesha Gandaanta is called Swa (Self) Gandaanta. This is of least intensity.
Birth during Kark and Simha Gandaanta is called Maatri (Mother) Gandaanta. This is of middling intensity.
Birth during Vrischika and Dhanu Gandaanta is called Piri (Father) Gandaanta this is of the most intensity. The reason for this is that the deities of these two Nakshatras are Indra (for Jyestha) and Nirriti (for Moola). Indra is a Deva (God) and Nirriti is a Raakshsa (Demon) and in Vedic Mythology these two are always fighting each other. This Gandaantar Dosha is discussed in great detail in the classical texts and the students are advised to read more about it.
The example chart given previously has Chandra placed in the Last Pada of Revati and hence the Horoscope suffers from Gandaantar dosha.
Eka Nakshatra Dosha.
If in a family people share the same Nakshatra then it is a Dosha.
For example two or more siblings are born in the same Nakshatra. One of the Parent and child has the same Nakshatra. The Dosha is called Eka Nakshatra Dosha.
The younger of the two suffers because of this and the suffering starts after they start living separately or independently.
The suffering is felt in money and health matters if it is the same Nakshatra but, if the Pada of the Nakshatra is also the same then it affects the health severely.
Remedies have been suggested by Maharishi Paraashar and a studious learner should be aware of it.
Gandaanta means an evil junction.
Gandaanta is the junction of the Water (Jala Raashi) and fire (Agni Raashis).
The two Tatvas – Water and Fire are inimical to each other and hence births during this period suffer from a Tatva Dosha.
This not only applies to Chandra but also to Lagna if it so placed.
There are three such junctions.
The Junction of Karka and Simha. The last Pada of Aashlesha and first pada of Makhaa.
The junction of Vrischika and Dhanu. The last Pada of Jyestha and the first pada of Moola.
The Junction of Meena and Mesha . The Last Pada of Revati and the first Pada of Ashwini.
Birth during these padas are said to suffer from this Dosha.
Amongst these three, birth between Meena and Mesha Gandaanta is called Swa (Self) Gandaanta. This is of least intensity.
Birth during Kark and Simha Gandaanta is called Maatri (Mother) Gandaanta. This is of middling intensity.
Birth during Vrischika and Dhanu Gandaanta is called Piri (Father) Gandaanta this is of the most intensity. The reason for this is that the deities of these two Nakshatras are Indra (for Jyestha) and Nirriti (for Moola). Indra is a Deva (God) and Nirriti is a Raakshsa (Demon) and in Vedic Mythology these two are always fighting each other. This Gandaantar Dosha is discussed in great detail in the classical texts and the students are advised to read more about it.
The example chart given previously has Chandra placed in the Last Pada of Revati and hence the Horoscope suffers from Gandaantar dosha.
Eka Nakshatra Dosha.
If in a family people share the same Nakshatra then it is a Dosha.
For example two or more siblings are born in the same Nakshatra. One of the Parent and child has the same Nakshatra. The Dosha is called Eka Nakshatra Dosha.
The younger of the two suffers because of this and the suffering starts after they start living separately or independently.
The suffering is felt in money and health matters if it is the same Nakshatra but, if the Pada of the Nakshatra is also the same then it affects the health severely.
Remedies have been suggested by Maharishi Paraashar and a studious learner should be aware of it.
Yoga
Yoga means to add, join or unite.
Amongst the five limbs, Yoga is Aakaash Tatva, The space. Space is a prime requsite for any matter to exist. Infact, it binds matter toghether.
Tithi is Jala and Jala Tatwa Grahas Chandra and specifically Shukra rule Tithis. Shukra is the Raakshasha Guru.
Yoga on the other hand is Aakaasha and this Tatwa is ruled by Guru (Also called Brihaspati - the lord of expansion). Brihaspati is the Guru of Devas.
Yoga is a benefic state that is said to exist at any instance of time. There
are 27 yogas just like the 27 Nakshatras (This gives us a clue of some strong relationship between the two).
Yoga at any instance of time is best explained by the method of calcula-
tion. Yoga is determined by the sum total of the positions of Sun and Moon.
Each yoga is represented by 13° 20' degrees (A circle of 360 degrees
divided by 27 units gives 13° 20' per unit). Therefore, the sum total of the
positions of Moon and Sun is counted in intervals 13° 20' degrees to arrive
at the Yoga. [Whenever the total exceeds 360°, 360° is subtracted from the
total for the calculation purpose. example: Sun 270° + Moon 200° = 470° -
360° = 110°
110° divided by 13°20' gives a quoteint of 8 and remainder of 3°20' which means the ninth Yoga was ruling at that time, which is Shoola.
The yogas and their Graha rulers are:
1 Vishkumbha - Shani
2 Preethi- Budha
3 Aayushman - Ketu
4 Soubhaagya - Shukra
5 Shobhana - Ravi
6 Athiganda - Chandra
7 Sukarman - Mangal
8 Dhruthi - Raahu
9 Shoola - Guru
10 Ganda - Shani
11 Vruddhi - Budha
12 Dhruva - Ketu
13 Vyaaghaatha - Shukra
14 Harshana - Ravi
15 Vajra - Chandra
16 Siddhi - Mangal
17 Vyathipaata - Raahu
18 Vareeyaan - Guru
19 Parigha - Shani
20 Shiva - Budha
21 Siddha - Ketu
22 Saadhya - Shukra
23 Shubha - Ravi
24 Shukla - Chandra
25 Brahma - Mangal
26 Aindra - Raahu
27 Vydhruthi - Guru
The ruler of the various Yogas are in the order of the vimshottari system of reckoning the Nakshatra lords. The first Yoga is ruled by Shani because the count of Yoga starts from Pushya Nakshatra.
Pushya's deity is Brihaspati another name for Guru Graha and we know that Yoga is ruled by Aakaash Tatwa represented by Guru.
The ruler of the Yoga at birth is called as 'Yogi Graha' or simply- Yogi.
This Graha plays a great role in the Horoscope to bring Yoga (Good results).
In fact there is a whole system based on the Yogi and its opposite - the Avayogi propounded by the Late Sheshadri Iyer and made very popular in the western countries by Hart deFouw ji. It is called as the Iyer's system.
Not going into this system we will learn only the Traditional approach to the Yogi.
Karana:
Karana means to do or to act. This is the Prithvi tatwa (solid or Earth element). This shows the actions required for manifesting a desire.
Karana is half a Tithi hence also called the child of the Tithi and is measured in the span of 6 degrees.
There are 11 karans in all of which 7 are char (movable) and the rest four are Sthira (fixed) Karans.
The chara Karanas are so called because they repeat cyclically. They are:
1.Bava
2.Baalava
3.kaulava
4.Taitila
5.Gara (Some name it as Garija)
6.Vanija
7.Vishtthi
The rulers of these Karanas are in the order of the weekday lords.
The First Karana (Bava) starts from the second half of Shukla Paksha Prathami (second half of the first Tithi in the waxing phase of Chandra), followed by Baalava in the first half of Shukla Paksha Dwiteeya and so on till First half of Krishna Paksha Chaturdashi (First half of trhe fourteenth Tithi in the Waning phase of Chandra) which if you count properly you will get to Vistthi.
The Sthira Karanas are:
1.Shakuni, lorded by the Lord of the first Bhaava – the Lagna Lord.
2.Chatuspada, Lorded by the lord of the fourth Bhaava.
3.Naaga, lorded by the lord of the seventh Bhaava.
4.Kistughna, lorded by the lord of the tenth Bhaava of the Horoscope.
The first of the Sthira Karana Shakuni lords the second half of Krishna Paksha Chaturdashi.
Followed by Chatuspada in the First half of Amaavasya (First half of New Moon).
Followed by Naaga in the second half of Amaavasya.
Followed by Kistughna in the first half of Shukla Paksha Prathami.
After this the Chara Karanas repeat in the cyclical order starting from Bava Karana.
The Chara Karanas repeat eight times in the full Soli-lunar month.
The Graha Ruling the limb of Karana is Budha, Budha is the primary Kaaraka of the Tenth Bhaava (Karma Bhaava). This gives us a lead as to the use of the Karana.
The lord ruling the birth karana plays a very important role in the Karma Yoga of the Native.
Vishtthi karana is also called Bhadra and is considered inauspicious. Birth during Bhadra is said to cause a flaw (dosha).
Vishtthi Karana repeats eight times in a month.
Chandra placed in Kark, Simha, Kumbha or meena and Vishtthi Karana coinciding is not good.
Bhadra falling in the first half of a Tithi at night is auspicious.
For example First half of Pournima (full moon day) is Vishtthi Karana. Birth during night at this time is auspicious.
bhadra falling in the second half of a Tithi at Day is auspicious.
The Three Sandhis which suffer from gandaantar Dosha are like an Abyss. It can be crossed over by Jumping like a Lion (Simha) or Like a horse (Dhanus and also Ashwini Nakshatra). Very often this is dangerous as there is a danger of a fall. Only the Strong survive.
The Gandaanta of Jyestha and moola are given special treatment by Jyotish classics. Maharishi Paraashara has three chapters detailing the results of such birth and also the remedial measures to be done in case of such birth.
Some more effects are given below:
Jyestha-Moola Gandaanta and the Lagan is a Chara (moveable) raashi then the residence of moola is said to be in Swarga Loka. If the Lagna is in Sthira (fixed) raashi then the residence is said to be paataala (Hell) and for Lagna in Dwisvabhaava (common/ mutable) the residence is said to be in Mrityu loka. Birth when Moola resides in Mriyu loka is said to be the one most evil. The dosha for the other two are middling.
Another method if birth falls in this gandaanta is:
Multiply the Nakshatra number by three. Add the result to number of birth tithi (counting from the Shukla Pratipada. To the sum of these add the number of the weekday (Sunday = 1, monday = 2 ......). The final number that is got by doing all the addition is to be divided by 8. The remainder shows some very specific results.
if the remainder is :
1) Moola gandaanta
result ascribed is Samoola vinaasha i.e. complete destruction.
2) Stanva Gandaanta
Dhana Naasha - destruction of wealth.
3)Twaccha gandaanta
Maatri Vinaasha - Destruction or problem to Mother.
4)Sakhaa Gandaantar
Aatma Shakti Vinaasha - Destruction of physical poweress and mental strength.
5)Patra gandaanta
maatula Naasha - destruction of maternal relations, actually destruction is too strong a word specially in these politically correct times, so trouble would be the right word. So the effect is read as trouble to Maternal relative/s.
6)Pushpa Gandaanta
Bhraatri Vinaasha
trouble to co borns.
7)Fhala Gandaanta
Pitri vinaasha - trouble to father.
8)Sheshna Gandaanta
Sarva vinaasha - all round troubles.
Tithi General Description of Activities Prescribed Activity
1 Activities related to Fire and it's invocations. Marriage, Sacrifices etc.
2 Activities related to creation and other such Brahmnical activites.Laying foundations etc.
3 Activities related to Shakti/Gauri. Health, Beauty care etc
4 Activities related to destruction of obstacles and hurdles. Initiating a competitive tasks, fight etc.
5 Activities related to appeasement of Naaga or removal of ills. Taking first time medicines.
6 Activities related to making peace etc. Coronation, making new friends.
7 Activities related to material enjoyment. Purchases of new items like vehicles, Travel etc
8 Activities related to defending oneself. Health and healing.
9 Activities related to attacking evils etc. Removing competitors etc.
10 Activities related to gather good karma. Donations etc
11 Activities related to gathering knowledge and contemplation. Praying to Vishnu, learning etc
12 Activities related to sustenance and Vishnu worship. Trade, Any soft activities. Worship Vishnu.
13 Activities related to enjoyment. Making new friends, sex etc (Worship Shiva)
14 Activities related to destruction of evil. Aggressive activities.
15 Shukla Poornima: Activities related to Guru worship. Satya Narayan Vrata
15 Krishna Amavasya: Ancestor Worship. Shraadha ceremony.
Monday 13 January 2014
The Panchanga
The Panchanga
Knowledge of astrology is useful
for daily use in indian homes. All the daily rituals and even day to day
pursuits make use of astrology. While predictive astrology was mainly
restricted for the kings in ancient times, practical astrology in the form of
what we call today as electronic astrology was of concern to the layman as
well.
The Indian almanac which details information about the festivals, rituals and planetary combinations for the purpose of election of a suitable moment,and has been in use since times immemorial, is called a Panchanga .
A panchanga consists of five parts :
1. Thithi or the lunar date.
2.Vaara or the day of the week.
3.Nakshatra or the lunar asterism
4. Yoga
5. Karana
The Indian almanac which details information about the festivals, rituals and planetary combinations for the purpose of election of a suitable moment,and has been in use since times immemorial, is called a Panchanga .
A panchanga consists of five parts :
1. Thithi or the lunar date.
2.Vaara or the day of the week.
3.Nakshatra or the lunar asterism
4. Yoga
5. Karana
Ancient method of time reckoning
|
1
Asu (or Prana)
|
=
|
4
(sidereal) seconds
|
|
6
Asus
|
=
|
1
sidereal Pala (or Vighati or Vinadi or 24 seconds)
|
|
60
Palas
|
=
|
1
Ghati (24 minutes)
|
|
60
Ghatis
|
=
|
1
day (24 hours)
|
|
30
days
|
=
|
1
month
|
|
12
months
|
=
|
1
year
|
|
43,
20, 000 years
|
=
|
1
Yuga
|
|
72
Yugas
|
=
|
1
Manu
|
|
14
Manus
|
=
|
1
Kalpa (or 1008 Yugas)
|
|
2
Kalpas
|
=
|
A
day and night of brahma
|
|
30
day-nights of Brahma
|
=
|
1
month of Brahma
|
|
12
months of Brahma
|
=
|
1
year of Brahma
|
|
100
years of Brahma
|
=
|
Life
of Brahm (or 1 Mahakalpa
|
|
In
addition to the above, the following methods of reckoning of time were used
for astrological purposes :
|
||
|
1.
Sidereal day
|
=
|
Time
interval between one star-rise to the next
|
|
2.
Civil day
|
=
|
Time
interval between obe sunrise to the next
|
|
3.
Lunar month
|
=
|
One
new moon to the next
|
|
4.
Solar maonth
|
=
|
Interval
between entry of Sun from one sign to the other.
|
|
5.
Solar year
|
=
|
Period
of one solar revolution
|
|
6.
Jupiterian (Barhaspatya) year
|
=
|
Period
of Jupiter's motion through a sign.
|
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