Introduction To Spirituality
April 3, 2023 | Author: Anonymous | Category: N/A
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CHAPTER I
1.1
INTRODUCTION
Indian Astrology or Vedic Astrology, as it is called by the Westerners, is the most time tested and oldest system of Astrology in the world. Jyothisha or the science of light is the science of understanding the subtle influences that comes to us from the greater Universe. The origin of Jyothisha is from the Vedas, the oldest literature and compendium of multitude of nowledge. Vedas have si! limbs lim bs vi" the fee feet, t, the face face,, the hands hands,, the eyes eyes,, the no nose se and the ears are represented by the #handas, Vyaarana, $alpa, Jyothisha, %isha respectively. As Astrology is the eye of the Vedas, it is given a pride of place. Astrological science is divided into si! branches vi". Jataa, &ola, 'imitta, (rasna, )uhurtha and &anita. Vedic Astrology reflects the understanding and e!perience of ancient spiritual teach tea chers ers reg regard arding ing the fac facts ts of life life.. Th Thee spi spirit ritual ual tea teache chers rs an andd see seers rs who pioneered astrology astrology and made very va valuable luable contributions to th thee development of the scie science nce are %ury %urya, a, (itam (itamaha, aha, Vyasa, Vasisht sishta, a, Atr Atri, i, (ara (arassar ssara, a, $asy $asyapa, apa, 'arada, &arga, )areechi, )anu, Angee Angeerasa, rasa, *omasa, (oulisa, #hyavana #hyavana,, +avana, hrigu and %aunaa. -ach of these sages has one %iddhantha to their credit. odiac is the outer wheel from where the radiation from different celestial bodies is received, filtered and sent to -arth. Indian Astrology lins the planets and stars with &ods. &ods are representatives of certain types of energies. The entire odiac chart is divided into /0 signs. These signs are Aries, Taurus, &emini, #ancer, *eo, Virgo, *ibra, %corpio, %agittarius, #apricorn, A1uarius and (isces. In astrology the signs and houses fall on each other. The count of
/
signs is always made from Aries which is the first sign. The "odiac sign in which a person2s #handra is placed at the time of his birth is called his birth 3asi and the sign in which one2s *agna is placed is called called his first house. 4oroscope is the picture of the heavens at the time one2s birth. It shows how all the planets are positioned in different signs or 3asis at that time. The *agna may fall in any of the /0 3asis and the counting of the person2s individual houses starts from the *agna.
1.2
RASIS
1. 1.2. 2.1 1
Cate Catego gori ries es of Rasi Rasiss
The categories categories of 3asi 3asiss are base basedd on (anc (ancha ha ootha T Tat atva va 5Agni, hoom hoomi, i, Vayu and Jalam6, the four aspirations of life 57harma, Artha, $ama, )osha6, #hara,, %thira #hara %thira,, Ubha Ubhaya ya 57wichara 57wichara6, 6, appe appearan arance, ce, structure, structure, 7iurn 7iurnal al stren strength gth 5strong during day or night6, 3ising by head, rising by hind side or ring by both hind and head8 )ale or 9emale 3asis, 7irections of 3asis, Insect, Jalachara, constituent characters lie #aste, Urdwamugha, Adhomughsa, Thiryanmugha, 4raswa, 4rasw a, 7eerg 7eergha, ha, %ama 3asi 3asis, s, 'ara 3asi 3asis, s, Jala 3asis 3asis,, Jalasra Jalasraya ya 3asis and #hatushpada 3asis. 1.2.2 1.2 .2
The Hindu Hindu wa of !ife !ife and and the Rasis Rasis
The 4indu way of life, based on the $armic Theory Theory,, is looed at the progress of the human soul is based on three parameters vi". the arma phala ac1uired from the previous life, arma phala ac1uired during the course of the present life and the arma phala to be ac1uired during the remaining part of the life. :ur life, according to 4indu philosophy must be a balancing act of the (urusharthas; 7harma, Artha, $ama and )osha activities in one2s life. A man should follow
0
the righteous path to achieve or ac1uire wealth and fulfil his desires. At the same time he must be desirous of reaching the &od and find ways to finally achieve mosha to become one with the %uper %oul. Astrology is, thus, the guide and the light of &od to remove our ignorance and in order to get the best results in the above four areas of life. The entire basis of Astrology is based on these principles. 1. 1.2. 2." "
Di#i Di#isi sion on of of the the $od $odia ia%%
The of the odiac is divided into /0 e1ual parts of each for all charting °
°
of planetary positions and calculations in Astrology. This is the first basic division or 7/ chart. In Vedic Astrology there are nine &rahas or (lanets which influences the life. :ut of this %urya, 5%un6 #handra 5)oon6, $u?a )ars6, udha 5)ercury6, &uru 5Jupiter6, %ura 5Venus6 and %ani 5%aturn6 are actual celestial bodies while 3ahu and $etu are shadowy planets or imaginary nodes calculated mathematically. Vedic Astrology ignores 'eptune, Uranus and (luto. The twelve 3asis are ruled by a certain planets e!cept 3ahu and $etu. The planets and their their ruling houses are ggiven iven below@ %un
%imha 3asi 5*eo6
)oon
$ataa 3asi 5 #ancer6
)ars )ercury
)esha 5Aries6 and Vrichia 5%corpio6 )idhuna 5&emini6 and $annya 5Vi 5Virgo6 rgo6
Jupiter
)eena 5(ices6 and 7hanu 5%agittaVenus
Venus
3ishabha 5Taurus6 and Thula 5*ibra6
%aturn
)aara 5#apricon6 and $umbha 5A1uarius6
Thus %un and the )oon own one house each and all planets own two houses each. The ownership of the (lanets or *ordship of the 4ouses or 3asis means a
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lot. They represents several things in life. The inherent 1ualities of the planets affects several facets of life depending up on the placement of planets in different 3asis. According to Varahamihira the twelve signs in the "odiac starting from Aries 5)esha6 represent govern the following org organs ans of $alapurusha, namely namely,, head, face, chest, heart, belly belly,, waist, lower belly, se!ual organ, thighs, nees, buttocs and feet respectively.
5#hapter / %loa rihit Jataa by Varaha )ihira6
1."
DI&ISIONA' CHARTS
:ne of the superiorities superiorities of V Veedic A Astrology strology over other sy system stem of this science in the world goes to the ef effective fective use of 7iv 7ivisional isional #harts or the 4a 4armonic rmonic Vargas. Va rgas. The twelfth sloa in #hapter < of %aravali, the classic wor of $alyan Varma says that the effects of horoscopes should be predicted according to the Varma divisions of houses. Without Without nowing the strength of such lords, one can not move a step forward forward in the direction of Astrology .
Saravali Ch.3, Sloka 12
The primary aim of studying divisional chart is to study a particular aspect of human life pertaining to a specific house and to find out the true strength of planets related to the house. 7ivision 7ivisional al charts give a finer aanalysis nalysis of a spe specific cific aspect of life. 1.". 1.".1 1
(hat (hat ar aree Di# Di#is isio iona na!! Char Charts ts )
The "odiac is or /0 signs of appro!imately each. -ach sign is further °
°
divided into number of e1ual divisions whenin the e!act position of the planet is mapped. These are called the 7ivisional charts or the 7 charts or Vargas. %age (arasar says that *ord rahma has described /= inds of divisions 5Vargas6 for each sign. These 7ivisions are given below@ /. 3asi 57/6 0. 4ora 5706
-ach house is e1uivalent to 4alf of a sign 5/B 6 is called a 4ora which denotes °
°
wealth 2 and sign signify ify spou spouse, se,
C. 7a 7asa sams msaa 57/ 57/>6 >6
married life and general strength of planets. -a -ach ch di divi visi sion on is one one ten tenth th of the the ssig ignn oorr < each
°
°
signifying profession. F. 7wadasamsa 57/06 -ach 7ivision is one twelfth of a sign or 0 2 signifying °
parents. D. %hodaam %hodaamsa sa 57/= 57/=66 -ac -achh 7ivis 7ivision ion is oone ne si! si!teen teenth th of the sign oorr / B02 E °
each signifying vehicles, lu!uries, and happiness.
B
/>. Vimsamsa Vimsamsa 570>6 -ach division is one twentieth of a 3asi or / 2 each. °
Vi Vimsamsa msamsa signifying the spiritual inclination and dedication to wor // //.. #hath #hathurvim urvimsamsa samsa 57 5706 06 -ac -achh divisi division on is /G0 /G0th th of a sig signn or / /B2 °
signifying higher education, intellect and academic achievements. /0 /0.. ha hams msaa 570 570C6 C6
-a -ach ch di divi visi sion on is /G0C /G0Cth th of a ssig ignn oorr / >=2 >E signifying °
total strength ;physical, mental and spiritual of the native. /6 The division is of /G>th of the 3asi or B2 each. The division signifies matrilineal lega legacies cies affecting luc of the native. /B. Ashavedamsa 57B6 -ach Varga Varga is /GBth of a %ign or >2 each. The Varga signifie Varga signifiess general prosperi prosperity ty from patrili patrilineal neal legacies. /=. %hashtiamsa 57=>6 The sign is divided into => divisions of 2 each. It is supplementary supplementa ry to 3asi chart denoting total effects of past armas.
=
1.".2 1." .2
The Ration Rationa!e a!e of Di#isi Di#isiona ona!! Cha Charts rts
A sign or 3asi 54ouse6 is a big space of degrees or appro!imately two hours of time. Thus the rising sign or *agna which is pivotal in fi!ing the houses and any delineation of horoscope, remains the same for any number of natives born during the two hours of time at a particular place. All possible facets Gactivities of a native from birth to death are covered in the twelve houses of a horoscope with each house denoting a number of them. In order to study different aspects of human life in the minute way, each sign of a "odiac is divided into a number of e1ual parts to form various divisional charts wherein the positions of planets are mapped accordingly. The basic concept is that a planet becomes becomes highly potent by oc occupying cupying certain degrees or div division ision of a sign for certain specific aspects of life. A divisional divisional chart, therefore, is an e!pansion of a particular house in different harmonics for microscopic analysis. A true and accurate ascendant based on correct birth details is a per1uisite for the preparation of reliable divisional charts and for systematic analysis. %ince it is a microscopic analysis, erroneous birth details will give inaccurate results which mae the whole efforts of analysis futile. %age (arasara put these /= divisions or vargas in four groups for different types of considerations considerations.. The four harmonic groups are as follows@ /.
%hadvarga @ 7/, 70, 7, 7 7//=, and 7= 7=>>
.
%hodashavarga @ 7asavarga H 7, 70>, 70, 70C, 7> and 7B
The divisions are studied for two purposes vi". 5a6 to identify, confirm, modify or elabo elabora rate te the resu result ltss of a parti particu cula larr as aspe pect ct of life life
by stu study dyin ingg the the
corresponding 7 chart along with the concerned house and 3asi chart 5b6 to measure the true strength of planets as only the strong planets are capable of giving good results. The wea planets not only fail to deliver results of their significations but also spoil the results of the hava where they are placed or which whi ch they they tra transi nsit. t. (la (lanet netss occup occupyi ying ng be benef nefic ic posit position ionss eg. -!alta -!altation tions, s, )oolathriona, own sign or sign of his friend in different vargas become strong and would give good results. :n the other hand if the planet is debilitated, in en enem emyy2s sign sign,, comb combus ust, t, defe defeat ated ed in grah graham am yudha udha or othe otherw rwis isee we wea a is considered malefic. 1."." 1." ."
The &arga S%he S%he*e *e + ,i#e ,i#e %%!e %%!ess of Har*o Har*oni% ni%ss
All the 7ivisional charts are categorised in B cycles of /0 as follows, ranging from gross to subtle planes of consciousness attained by the native. #ycle I@ 7ivisions / to /0@ 3epresents the (hysical plane and the persons with whom the native ?oins in physical e!perience. #ycle II@ 7ivisions /< to 0. These have to do with the conscious mental plane. Although the /0 vargas are possible here, (arasara includes only the 7/=, 70>, and 70 charts or possessionsGlu possessionsGlu!uries, !uries, spirituality and cultivation of nowledge respectively. #ycle III@ The 7ivisions included in this cycle are from 0B to for this harmonic. This cycle is beyond the spirit world, and goes directly into the past lives of the native. 1.-
HA&AS
Astrological chart is divided into twelve sections called the /0 havas or houses. -ach hava is related to an area of life ?ust lie the planets are. -ach of the /0 havas havas coinci coincides des with one 3asi 3asi.. -very hav havaa same as in the case of 3asi a hava lord. The first hava is *agna and from *agna the rest of the havas are counted. 1. 1.-. -.1 1
(hat (hat are are h ha# a#as as
According sages each hava signify some aspects in life. According to %age (arasara the significations of the houses are as follows. Ta Tanu nu Bhava or the first Bhava (Lagnam): The indications of the Tanu hava are
the nati native2s ve2s phy physi1ue si1ue,, appe appearan arance, ce, intel intellect, lect, comple!io comple!ion, n, vigo vigour, ur, wea weaness ness,, happiness grief and his innate nature. Dhana Bhava : The second house indicates the wealth, grains, family, death,
enemies, metals, precious stones etc.
D
Sahaa Sah aa Bhava: Bhava: The third hava or the %ahodara hava indicates brothers or
sisters, one2s valour, servants, help, parents death, advices, ?ourney etc. Ban!hu Bhava : The fourh Bhava in!i"ates the relatives, mother, mother, frien!s, "onve#an"es treasure, lan! an! $uil!ings et"
%utra Bhava : The significations of the fifth house are sacred spells, learning,
sons, authority, authority, fall of positions, etc. &ri Bhava: The si!th hava indications are maternal uncle, doubts about death,
enemies, diseases, thieves, stepmother etc. 'uvati vati Bhava: Bhava: Wi Wife, fe, travel, travel, trad trade, e, part partner nershi ship, p, loss of sig sight, ht, dea death th
etc are
indicated by the seventh house from *agna. an!hra Bhava @ *ongevity, *ongevity, battle, enemies, forts, wealth of the dead, thing that
have happened happened and are to happen etc. are the indications of the eight house. Dharma Bhava: The indications of the ninth house are fortunes, wife2s brother,
religion, brother2s wife, visits to shrines, etc. arma Bhava: 3oyalty, authority, profession, place, father, living in foreign
lands, debts etc are understood from the tenth house. La$ha Bhava : All articles, sons, elder brothers, wife, income , prosperity,
1uadrupeds, etc. are indicated by the eleventh house *#a #a#a #a Bhava: The twelfth hava is indicating about the e!penses, history of
enemies, separations, hospitali"ations, enlightenment, mosha, sleep etc.
/>
The /Bth stan"a stan"a of chap chapter ter one on riha rihatt Jataa by sag sagee (aras (arasara ara gives gives the following on the havas@
:ther sages have also e!plained in detail about the significations of the havas. All of them have agreements in most of the areas of life touched by the havas. The twelve houses of the horoscope, thus, deals with most of the conceivable aspects of life. The most important of all the houses is the *agna or the first house. The rest of the houses or havas are related to the first house only. The planets in the horoscope chart are subservient to the *agna and their original nature undergoes modifications depending upon the *agna. Thee en! Th en!ra ra asis: asis: 4ou 4ouses ses /, /,,Ca ,Cand nd /> are highly highly sig signif nifica icant nt one ones. s. Th These ese
houses are called the Angular 4ouses or the $endra 3asis. Tr Trines ines or Tr Trikona ikona houses: 4ouses /,B, D are called the Triona 4ouses. They
alon alongg wi with th th thee Angul ngular ar hous houses es dete determ rmin inee one2 one2ss we weal alth th,, he heal alth th,, stat status us,, dignity,wises and virtues of the native etc. *agna is coming common in both angular and trine houses. Su""e!ent t asis or %ana+ara ouses: The houses ne!t to the angular houses
ie, 0,B,F and // are called (anapara houses. When planets are clustered in these houses they are in an accumulating, consolidating, sustaining phase and are able to establish security. The person will be stable, able to persevere and earn money
//
&+okleema ouses or Ca!ent houses: The four house ne!t to each of the
(anapara houses ie, , >, and and 7;0 7;0 cha charts rts,, or posse possessi ssions onsGlu Glu!ur !uries ies,, spirituality,, and cultivation of nowledge respectively spirituality respectively.. 'ow, aaccording ccording to these criteria, the Vimsamsa, or 7;0>, falls in the second cycle, which has to do with the consc consciou iouss me menta ntall pla plane ne.. Th This is is the pla plane ne upon whic whichh the nat native ive can consider such matters as Aham rahmasmiK or I am %piritK, and thus his e!istence as distinct from the physical body that he inhabits
/F
The initial division of /0 signs of the "odiac into four stages of human evolution 57harma, Artha, Artha, $ama, and )osha6, indicate that the first impulse of the living being in the human form of life is to in1uire about the %elf beyond matter. This is what is hinted at by the above sutra from the Vedanta, and is indicated by the sign Aries, Aries, or the first hhouse. ouse. The 0nd and , the Vimsamsa is the second level 5/st harmonic6 e!pression of the eighth house. This primarily represents the occult, hidden forces of nature, and oneLs oneLs past arma that causes causes rebirth. Inadvertently Inadvertently,, it is the seed for spirituality and is a house reflecting the 2darer side2 of the self. The basic point here, is the reali"ation of the failings, errors and 7harmic weanesses of the self which lead him to wor towards self;correction, and ultimately ultim ately relea release se from the cycles of birth and deaths deaths.. The Upac Upachay hayaa houses houses 5/st, th, and //th6 counted from the Fth house in the Vimsamsa chart, show the hard wor a person may perform in order to grow out of his failings and weanesses. The ey point in this connection, is the acceptance of, and reali"atio reali "ationn of oneL oneLss wea weaness nesses. es.
Thus Thus,, a debil debilitate itatedd Mtma MtmaNra Nraaa
in the
Vimsamsa chart, shows that the native 1uicly reali"es his failings and sees to correct them. (lanets in debility, wea, afflicted and also in Upachaya houses from the Fth house in the Vimsamsa, will surely indicate great effort toward these spiritual goals.
/D
9urth 9u rther er,, th thee Fth Fth is th thee /0th /0th fro from m th thee Dth, Dth, a fa fact ct wh whic ichh is sign signifi ifica cant nt in co cons nsid ider erat atio ionn of th thee ey ey rela relati tion on betw betwee eenn the the disc discip iple le an andd the the guru guru.. 3enunciation, giving, giving, and charity are w words ords describing the /0th house. Thus, the themes surrounding the principles of eight inherent in the Vimsamsa chart, underlie the discipleLs willingness to give over everything, even life itself, to the guru. (lanets in trine to the Vimsamsa ascendant indicate the 7eities the native will incline to worship as well as his mantra. )antra recitation 5?apa6 is seen in the Dth house of the 7;0> chart, as is hati hati 5love and devotion6. Adoration of any 7eity is seen in the Bth house, while meditation is seen in the /0th house. 9urther to this principle, the th and Fth houses of the 7;0> chart may be seen for meditation, yoga, tantra, and mysticism. 2.2.2 2.2 .2
The &i*s &i*sa*s a*sa a Chart+ Chart+ The The Heart3 Heart3 Of The The De#otee De#otee44 And And The Si5
Orthodo5 &edi% Phi!oso6hies
There are si! well;nown philosophical schools associated with orthodo! Ve Vedic scripture. )uch about the most natu natural ral intellectual lean leaning ing of a nativ nativee toward one of these schools, can be found from the planets functioning as $araas 5signifactors6 for each of these systems. systems. efore venturing into a discussion of ho how w to dete determ rmin inee such such lean leanin ings gs,, let let us give give a br brie ieff e! e!pl plan anat atio ionn of ea each ch philosophical school school as follows@ 2.2.2.1 Sha!!arshana, or or Si/ 0rtho!o/ *e! *e!i" i" %hiloso+hies
%had means si!, and 7arshanaK 7arshanaK means to see 5or sight6, and refers to the body of nowledge that illumines the mind. The source of all light and life is the %un, and thus the %un &od and the %un alone is the source of all original light. The %un is ade1uate enough to cause vision in the physical sense of the word, and
0>
illumination in the spiritual sense of the term. Thus, the %un is the governor of all the 7arshanas, and illuminates si! different paths ultimately seeing to definee or attain the same &od. Alt defin Althoug houghh all paths do not lead to the ultim ultimate ate goal of &od;reali"ation, &od;reali"ation, they are at least stepping stepping stones towa toward rd that end. The %un does not rule a particular 7arsh 7arshana, ana, as it is the source source of all of them them.. The lunar nodes, 3ahu and $etu, attempt to eclipse the light of the %un, and thus they do not rule a parti particula cularr 7ars 7arshana hana eit either her.. Thus Thus,, the si! plan planets ets from the )oon to %aturn rule the %had 7arshanas. The following is a brief description of each of the %had 7arshanas, or si! orthodo! Vedic philosophies@ 2.2.2.2.1 imamsa, imamsa, or armaimamsa: armaimamsa: The +lanetar# araka is er"ur#
Acco Ac cord rdin ingg to
armaimamsa phi philos losoph ophyy, all the e! e!per perien ience cess of life, life,
including the conditions conditions of the ne!t life are as a result of of oneLs armas only only.. If one simply wors hard, then the results of such wor will accrue, and thus the human being so disposed does not have to depend on a &od, pray to or propitiate a &od, because the results of his actions will come anyway anyway.. This, in essence, is atheism atheism cloae cloaedd within the philosop philosophy hy of arma. Ty Typical pical imamsa philosophies are as per the following assertions@ armana a#etu anthu@ -veryone is born in human life as a result of his past deeds. And karmanaiva +ral#ate@ And such humans are going to tae their ne!t birth according to the
wor they are doing in this lifetime.K The karmamimamsa philosophers do not believe that there is a liberation from this material world and entrance in the spiritual ingdom of &od following rahma;siddhi or perfection in 7ivine reali"ation. 2.2.2.2.2 Sankh#a: The karaka is the oon
0/
Sankh#a philosophy goes into e!tensive descriptions of the difference between
the individua individuall soul, and the materia materiall body. body. The purp purpose ose here is to arrive at a philosophical distinction between eternal consciousness consciousness 5the Atma, or soul6 on the one hand, and what is temporal reality, i.e. the ahiranga %hati, or illusory energy ene rgy of )ay )ayaa on the oth other er hand. With refe referen rence ce to the these se princ principl iples es,, the elemental categories categories and principles of the phy physical sical universe are discu discussed. ssed. The purpose of such analysis is to arrive at an understanding of the principles of cosmic evolution by rational rational analysis. 'ow, in the hagavad &ita, %ri $rishna emphasi"es that once the distinction between spirit and matter is made through Sankh#a philosophy, then the eternal position of the soul, i.e. servant of the
%uprem %up remee %oul %oul mus mustt be un under dersto stood od..
Th Thus, us, Sankh#a in essence is the true
philosophical underpinning underpinning of hati;y hati;yoga, oga, or devotion to the 7ivine. 7ivine. 2.2.2.2.3 4#a#a: (Logi") The karaka is ars
The 'yaya 'yaya approach consists of logic logical al deductive reasonin reasoningg that sees to bring the soul to mentally negate everything false or illusory, and in such awareness thus attain liberation. &autama OPi, in his his 'yNya;sutras, proposes that on onee can attainn liber attai liberation ation by nega negating ting both illus illusion ion and unha unhappin ppiness@ ess@ duQ duQha;?a ha;?anma; nma; pravRtti;doPa;mithyN; pravRtti;doPa;mithy N; ?SNnNnNm uttarottarNpNye tad;anantarNbh tad;anantarNbhNvNd NvNd apavarga apavargaQ. Q. y successively dispelling false conceptions, bad character, entangling action, rebi re birt rthh and and mi mise sery ryt the he di disa sapp ppea eara ranc ncee of one one of thes thesee allo allowi wing ng the the disappea disa ppearanc rancee of the ne!t ne!tone one can achi achieve eve final libe liberatio ration.K n.K 5'yN 5'yNya;su ya;sutra tra /./.06. ut since 'yNya philosophers believe that awareness is not an essential 1uality of the soul, they teach that a liberated soul has no consciousness. The 'yNya idea of liberation thus puts the soul in the condition of unconsciou unconsciousness sness instea ins tead, d, a vast vast depar departur turee of wha whatt is tau taught ght in %N %Nhy hyaa phi philos losoph ophyy, and in hagavad;gtN also. Vedanta philosophy, which will be described ne!t, also teach tea ches es ?So Lta eva eva,, i.e i.e.. Th Thee ?v ?vaa sou soull is alway alwayss a co consc nsciou iouss no nower wer.K .K ;; VedNnta;stra 50.6 5C./. 0>6 state state,, nit#am +ariman!alam@ That which is of the smallest si"e, the atom, is eternal.K $anada and his his followers also po postulate stulate eternality for other, other, non;atomic entities, including the souls who become embodied, and even a %upreme %oul. ut in *aisheshika cosmology the souls and the %uper %oul play onlyy toen roles onl roles in the atomi atomicc pro produc ductio tionn of the unive universe rse.. #ri #ritic ticss of this
0<
philosophy state that one cannot claim that, at the time of creation, atoms first combine together because they are impelled by some armic impulse e!isting in the atoms themselves. themselves. This is becau because se atoms by them themselves, selves, in their primeval primeval state before combining into comple! ob?ects, have no ethical responsibility that might lead them to ac1uire pious pious and sinful reactions. ecause this is chie chiefly fly an atheistic philosophy, the asura;guru Venus is the araa. 2.2.2.2.7
'oga: The karaka is Saturn
+oga, as a philosophical system, essentially teaches the eight;fold system of spiritual ascension namely &shtanga 'oga 'oga. %ince yoga involves much austerity, or Tapasya, as well as concentration of the mind and sublimation of sensual desire, %aturn is the araa of this sadhana and philosophical approach. Pa7a 'agna and the Dhar*a of Inte!!igen%e
In the Vimsamsa Vimsamsa chart, find the (aa lagna 5i.e. the sign where the lord of the 7; 0> lagna is placed6. Then, find the Dth ho house use from the (aa lagn lagna. a. This hou house se shows where intelligence finds its spiritual inspiration. In other words, the dharma of anything is found in the Dth house from its significator or significator house. %ince the intelligen intelligence ce and what appea appeals ls to oneLs intellectual faculties is specifically the function of the (aa lagna, planets in the Dth house from it show what philosophical system 5as described above6 may be attractive to the native and are therefore the !harma of his inte intelligence. lligence. . 9or instance, if Jupiter or the %un is positioned in the Dth from the (aa lagna in 7;0>, then the native will be attracted to the intellectual pursuit of Vedanta philosophy.. If %aturn is placed there, yoga would carry the most interest8 or, if philosophy the )oo )oonn wer weree pla placed ced the there, re, the phi philos losoph ophica icall lea leanin nings gs tow toward ard %a %anh nhya ya philosophy would e!ist, or if )ars is positioned there, 'yaya, or logical
0
discernment would prevail. prevail. If no planet is positio positioned ned in the Dth there there from, then its lord, either by itself, or in combination with other planets, would show the intellectual leaning. The timings of the period in life when such intellectual interests may come to the native, will be in accordance with the 7rig dasa of the (aa lagna, its Dth, or of other signs in which araas for different philosophical schools may be located. 2.2. 2.2." "
The The Hear Heartt of the the S6i S6iri ritu tua! a!is istt
The Cth from the Atmaa Atmaaraa raa in the 7;0> chart, will show what spiritual spiritual path givess the comfort, or natura give naturall spiritual refu refuge ge for the native. In this case, the heart Xthe Cth is the th from the thY of the native naturally inclines to a particular practice, and this is so due to his sadhana being affiliated with such practice in many prior prior lifetimes. Thus, if a stron strongg planet predomin predominates ates in the Cth from the Atma Atma $araa in 7;0>, it will show what the heart of the spiritualist is, and where his refuge refuge lies. $araas for diff different erent paths are as follows@ $arma;yoga 5renunciation 5renunciation of the fruits of wor6@ %aturn and )ars )ars.. nana 'oga 'oga@ 5Union with the 7ivine through Vedanta philosophy philosophy6@ 6@ Jupiter and
%un. &shtanga 'og 'oga a@ 5Union with the 7ivine through yoga practice6@ %aturn
Bhakti 'o 'oga ga@ 57evotional service in love, devotion and adoration6@ Venus and
)oon. )ercury )ercury,, being ruled by V Vishnu, ishnu, is also an impo important rtant significator of the path of hati.
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Tantra an! Tamasi" +aths 5my 5mysticism sticism,, magic magic,, etc etc.6@ .6@ 3ahu 3ahuG$etu G$etu
Bu!!hism:
3ahu.
If, for e!ample, Venus were in the Cth from Atma $araa in 7;0>, then the native is naturally a hati;yogi. hati;yogi. If simultaneously simultaneously,, the )oon were in the Dth from the (aa lagna, then the philosophical path of %anhya stimulates his mind to thin of the difference between the soul and his material e!istence, and that his eternal position is one one of 7ivine service. :r, if Jupite Jupiterr were in the Cth from the Atma $araa 5A$6 in 7;0>, then the nativeLs heart lies in philosophical research into the absolute truth, i.e. Ve Vedanta. If at the same time, %aturn were in the Dth from the (aa lagna, then the same native might find intellectual interest by studying the +oga oga;sutras ;sutras of (ataS?ali.
%imilar deductions regarding the
intellectual stimulus, as well as the natural heart of the spiritualist, can be made by seeing the positions of specific planets, planets, and the spiritual areas for which they are araas, in the 7;0> chart.
2. 2.2. 2.-
&i*sa* *sa*sa sa Di#i Di#isi sion on
Vimsamsa is a regular and continuous division of the 3asi or odiac %ign into 0> with each division of / 2. 3egular and continuous division means that we °
are going round and round the "odiac. 9or mo movab vable le sig signs ns 5#h 5#hara ara 3a 3asis sis@@ Ar Aries ies,, #a #ance ncer, r, *ib *ibra ra and #ap #apric ricorn orn66 the starting point will always be Aries and the ending will be %corpio. 9or fi!ed signs 5%thira 3asis@ Taurus, *eo, %corpion and A1uarious6 the starting point will be %agittarius and and the 0>th divisio divisionn will be #ancer #ancer..
0=
9or dual signs or common signs 5Ubhaya 3asis@ &emini, Virgo, %agittarius and (isces6 the starting point always will be *eo and the last division will be (isces. The interesting point to note is that starting point of all signs is fire sign and the ending point for all signs is water sign. %tarts with fire and ends in water Z All the Vedic Vedic scriptures say that is Agni 59ire -nergy -nergy66 that carries our prayers to &od and 4e in turn send his blessings in the form of water. The %un burns and evaporates water from the ocean which goes up aand nd comes down to -arth arth in the form of a blessing called the rain. When a planet is in the beginning of a sign up to /.B means that the planet is °
starting on its spiritual path. The spirituality is very low. The person is not very spiritual. All these planets gain degrees as they pass through the signs. After /F
°
the fire sign comes again. It is lie second birth means all the learning has been end and it is time to practice. This is the most difficult stage ; the stage of practicing spirituality. spirituality. A All ll planets above /F in the chart indicating practice. °
In the Vimsamsa #hart the lordship of the 0> sub;divisions are reconed from Aries in the case of )ovable %igns, from %agittarius in the case of fi!ed signs and reconed from *eo in the case of 7ual %igns. 2." 2."
HO HOUS USES ES 8 8HA HA& &AS9 AND SP SPIR IRIT ITUA UA'I 'IT0 T0
We have already e!amine e!aminedd the havas in the 3asi #hart. In terms of Vi Vimsamsa msamsa chart we have to e!amine how havas affect our spiritual life. 2.". 2.".1 1
Se!f Se!f : the the ,ir ,irst st hous housee
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The indic indicates ates the self in which the ind individu ividual al has been born born.. The seers are unanimous in this regard, an andd so also the in the vim vimsamsa samsa will indic indicate ate the self. %ince the vimsamsa deals with spirituality, the native in matters of spirituality is seen from this divisional chart. This is the first and foremost consideration. If the or its lord is wea in the vim vimsamsa, samsa, then the nativ nativee may not be instigate instigatedd or be interested in spirituality at all. The native2s attitude and approach towards spirituality must be understood from here. The houses in trines to the first house, promote the spiritual awareness of the native. )ore planets promote more mo re awa awaren reness ess,, whi whilst lst les lesss dec decrea reases ses the same. same. Th This is is usu usuall allyy obs observ erved ed through the nativeLs sensitivity towards dreams, omens, where as a result the native may get certain premonitions. 2.".2 2." .2
u7ti u7ti ;rga4 ;rga4 dhana4 dhana4 Sa*adhi Sa*adhi and Trans Transfor for*at *ation ion: : the Twe Twe!ft !fth h and Eighth houses
The twelfth house show showss the natives meditati meditation on and ability to attai attainn %ama %amadhi. dhi. (lanets here show the nativeLs engagement in dhyana and their ability to attain %amadhi. The araa $etu will through his association with the twelfth house, give enormous potential in this matter. The bhava in trines to this vi". the eighth and the fourth houses will support this path, where the eighth house specifically ensures the natives ability to transform themselves and burn their ni?a dosha. This also shows death and can indicate the act of taing sanyasa or renunciation. The placement of the eighth lord will show whether the mantrasGprayers are able to cause the transformation in this life itself, or whether the effects will be felt in the ne!t lives. 2."."
Dharana Dharana and and haga# haga#an an Darsh Darshan an : the Tenth house house
The ability to see &od comes from the tenth house. %trong yogas with the tenth house or lord will give the native the vision of &od. This house also shows ones
0F
ability to focus or concentrate on the image of the devata. This act is called dharana. Just as the tenth house shows seeing, and the same hava in the vimsamsa indicates the sight of &od, the other houses of hearing, smelling, etc shows senses which may develop into supernatural potentials. 9or instance, the highest &urus of the Veda are the four %anaracharya and they are strictly forbidden to be touched as to maintain their purity. The gurus are seen from the ninth house, and this is also where the sense of touch arises from. 2.".2." .-
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