Implications of True Zodiac in Karma Vidya K. Chandra Hari
1. Karma Vidya in Modern Times – An Introduction
In recent times there have been a proliferation of predictive astrological books dealing with well-known and little known predictive techniques under the guise of astrological research. How much significant are these works is a moot question the answer of which can only be realized by the blessings of S ārada. Traditions and conventions tend to exercise great control over human faculties of reasoning and also many become victims of their own ambitions and obsessive thinking. It is therefore meaningless to criticize any work or author – astrology is the science of enlightenment, Jyotis āstra – and as disciples of Sadāsiva it is the responsibility of all connoisseurs of this great science to diligently observe and understand the subtleties and the truth underlying the Jyotisha. We should not limit ourselves to a few books or a few wrongly cast horoscopes alone, study must involve multifarious intellectual efforts to critically examine the so-called research outputs and commentaries on ancient works in the light of appropriate data and this involves a devoted occupation and an unbiased mind. Knowingly or unknowingly if we become enslaved to narrow considerations of money or fame or other such mental handicaps, our efforts are bound to falter from the path of truth. The present work is an attempt to share some thoughts with people who are interested in a graceful conflict of thought with thought about certain fundamental aspects of astrology. Astrology in the language of modern science attempts to delineate the biological evolution of life as a function of Time. The ‘Time’ that we mention here is not the mysterious or elusive philosophical time but it is the time that is computable, recognizable over a wheel of Time (K ālachakra) in terms of visible planetary longitudes or apparent positions. It is very important to understand that in astrology, we are not dealing with the actual spatial positions of the planets or stars - we consider the planetary rhythms in terms of their apparent positions over an imaginary celestial sphere and accordingly we have got all “our planets (Grahas including Rāhu & Śikhi) and nakshatras” at the same radial distance from us. In astrology, we deal with the Sun, Moon and other grahas in the same way was R āhu & Sikhi i.e., geometrically and this is well evident from the fact that the distances of planets from the earth has no application in astrology. We have Mars near to us than Jupiter or Saturn and Moon is near to us than Sun (which is away from all stars and the distance is expressed in terms of “light minutes”) but the different distances of these planets are of no relevance in astrology. In the same way, we refer to stars as divisions of a great circle of the celestial sphere that is traced by the apparent geometrical longitudes of Sun and other Grahas. Even though it is well known, for clarification sake, I would like to add that the Sanskrit term “Graha” is not an equivalent of the English word “Planet” or vice versa when we consider the application of the term in astrology. ‘Graha’ of astrology means the apparent geometrical longitudes that serve as indicators of time or time as niyati or the visible apparent positions of light that gives us a feel of time or the apparent geometrical longitudes that renders a computable experience of time. There is absolutely no scope for
any doubt, if we study the Jyotihs āstra as Sāstra, in this respect. It’s only conventional method of referring and the unscientific traditions in astrology that tend to look upon astrological references to planets as referring to the actual planetary bodies and then attempts to make explanations in terms of radiations and other physical phenomena to explain the astrological phenomena. What we experience as “niyati” has nothing to do with the physical effects of planets. Niyati evolves out of Karma and astrology deciphers the distribution of the fruits of Karma in terms of the Zodiac and the associated symbolism and mathematical constructs based on the periodicity of the apparent geometrical longitudes. Hence, Jyotihs āstra, in ancient works has also received the name “Karma Vidya”.
2. Karma Kundalini or True Sidereal Horoscope Kundalini is a term that we are all familiar with – it refers to the Yogasakti arising in human beings. What has Yogasakti to do with Jyotisha, niyati or horoscope? What is Yogasakti – Sakti that unites man with the fruits of his Karma or actions? According to the principles of Tantra, Karma is M āya or Māyasakti and Māya and Yoga are the negative and positive forces that reign over the realm of human existence. When M āya is 100%, Yoga is zero and when Yoga is 100%, M āya is zero, Karma is exhausted – Yogasakti or Kundalini carries the signature of Karma and is thus the fulfillment of one’s Karma. Karma Vidya therefore makes use of Karma Kundalini, an astro-mathematical projection of the Yogic body onto the apparent solar orbit for deriving the mathematical construct that we refer normally as Zodiac or R āsi Chakram. I hope the esteemed readers must have taken note of the fact that the true zodiac is M ūlādhāra R āhu Sikhi Cakra – a description/title that highlights the Yogic dimensions of astrology, which was explained my previous paper “The True Essence of Jyotihs āstra”. As have I pointed out there-in, in brief terms, Horoscope is a mathematical modeling of the temporal course of life – a yogic projection of life as a function of time on to the celestial belt of planetary rhythms that renders computable experience of the enigmatic flow of time. I shall not go into the details of the Yogic vision that created Jyotihs āstra as we ordinary humans are incapable of re-discovering or grasping the same in toto. I have detailed the glimpses I had with relevant mathematical proofs understandable to the scholars in my book ‘Hindu Zodiac & 1 Ancient Astronomy’ which the interested readers may refer to. The true ayan āmsa rd accordingly for the M ūlādhāra Rāhu Sikhi Chakra for the epoch J2000.5 (3 July 2000, 0 03:00 GMT) is 24 35’33”.76 which is more than the Chitrapaksha value by nearly 44 minutes of arc. So the true sidereal longitudes shall be less than the Chitrapaksha values by 44 minutes of arc and this correction needs to be made in deriving the true horoscopes. What impact does this correction makes in predictive astrology is the subject matter of this paper.
3. Analysis of Horoscope – A Note Whether we accept or not Jyotisha has two dimensions viz.,
1
‘Hindu Zodiac & Ancient Astronomy’
(a) ‘Wisdom’ that enables a glimpse of the possibilities/likelihood in future can be gained by assimilating the vast expanse of Jyotisha Samhitas or astrological knowledge. (b) ‘Siddhi’ that provides transcendence over ‘maya’/confusion can be gained through the path of Yoga and brings to the mind a vision of future with definitiveness. The inference drawn from a logical analysis of the decisive astrological factors need not be a true or complete picture always. On the other hand vision is always un-ambiguous and complete, but the task of gaining mastery over such occult powers is very difficult if not impossible for ordinary men. Astrological thinking in fact is akin to a train moving over these two inevitable rails between which the emphasis may shift very often as ordained by fate or other mysterious reasons. The success of an astrologer depends on the effective synthesis of both the above factors. In Kerala, where the roots of the classical practice of astrology are existent even today astrologers make use of Prasna to access the element of ‘siddhi’ while giving shape to their predictions. As is generally understood Prasna is not exclusively a ‘chart’ business that relies on logical reasoning. It brings into play the Yogic powers of the individual to interpret the breath (Ida & Pingala) as well as ‘nimitta’ as un-ambiguous verdicts on the questions that loom over his mind. Without these latter elements a ‘Prasna’ is never complete and “incomplete chain of factors and reasoning” renders equal probability for the conclusion to be true or false. A similar view is not that untenable in the case of horoscopes and perhaps this may be the major cause of failures in the astrological business. Apart from the above fundamental limitation, in astrology we have to grapple with a corpus of literature that evolved through millenniums carrying of course the wisdom of the bygone ages as well as a good amount of dirt that does not qualify for use in astrology. Quite unwarranted, unscientific, logical extension of fundamental principles has brought forth many so-called “predictive techniques” and “wonderful researches” especially during the last two decades. What we consider as ‘classical’ too is not beyond question. It is widely believed that the classical rules being exclusively of the Sages are all infallible. This is not true as can be seen from Brhatj ātaka where-in Varāha Mihira chose to reject many of the methods for the determination of longevity like ‘Uccadas āmārga’ (Maya-Yavana), Svar āmsa siddh ānta of Jiva Sarma etc., as wrong while accepting the ‘nav āmsa-ayurd āya’ of Satyācārya as correct. It is very difficult today to identify the original principles of Kausika, Garga or Par āsara and as such any notion of infallibility may adversely affect the aim of research as reflected in ‘Tamaso m ā jyotirgamaya’. In the modern history of astrology there have been even such unscrupulous men who generalized (and published) the single instances of observation as Yogas for gaining credit. There is no reason to believe that the classical history is devoid of such attempts as astrology in its known history is devoid of institutionalized studies governed by precise rules of genuine research as in other disciplines . Fraudulent researches by unscrupulous and over ambitious men are the greatest bane of astrology today. The metaphysical stain that characterizes Indian thinking, the mystique background and the legends of Ārsha tradition has now become a bane for India as the
above mystique background is offering a haven for perpetuators of frauds/pseudosciences to strive under the garbs of Siddhas/R ishis/Gods. ishis/Gods.
Basic Controversies of Astrological Formalism I shall refer to just two issues that I consider as of vital importance in the interpretation of horoscopes viz.,
1. The true definition of birth time & 2. The true definition of Vargas, especially Dasāmsa 1. Birth Time in Astrology
As I have already discussed in the aforementioned book, the birth time in Jyotisha according to T āntric precepts is the time of first cry. This time or the yogic births do not occur at random – there exists patterns of life /slots of destiny to which the individuals are born and these patterns are represented by the Lagna in correlation to Chandra. The fundamental equation that defines a Yogic birth is: 0
Lagna x 81 = Chandra or Chandra ± 120 i.e., Kunda-Lagna = Chandra or its triangular longitude This in turn means that Chandra represents the Kunda-Lagna in terms of longitude and the Vimsottari dasa will be the same from both Chandra as well as Kunda-Lagna. In fact, the basis of the Vimsottari technique itself may be Kundalagna, which due to difficulties of computation of Lagna was easily not derivable in ancient times. On the contrary Moon could be observed and computed to serve as an approximation to Kundalagna. The above fact also explains the rationale of raising Chandra Kundalini – Chandra’s longitude in the various houses represents the respective Bh āvasphuta in Kund āmsa i.e., Rāsix81. Lagna, rectified by Kundaganita appropriately only shall be representative of the first cry of the child that represents the first pulse of a sequence of events that forms the temporal course of life. Such Lagna too can be used for deriving Vimsottari sequence as observed by Satya. No verbatim application of the above aspect is called for. The method will work satisfactorily only in the case of the M ūlādhāra Chakra. Everyone must make a diligent study of the principle with large number of horoscopes and learn by himself the methodology involved before making practical application .
2. Vargas (Hindu Harmonics)
Houses → Hindu astrology stipulates the equal house division for the 12 Houses and these 12 houses or 12 departments of life are in turn represented by the 12 Vargas (harmonics) or 12 integer multiples of the R āsi Chart.
The “mathematical Bh āva” concept is non-sense and runs contrary to the Varga concept in predictive application, as may be illustrated using practical examples of true horoscopes.
Apart from the twelve Bh āvas that signify the 12 departments of life, Jyotisha makes use of numerous derivatives of the Rasi chart to assign as well as understand the functional roles of the Planets. Many of these supplementary charts like Sapt āmsa , Navāmsa etc. are obtained from the ‘R āsi’ by way of multiplication but certain Vargas like Hor ā, Drekk āna etc., have incongruous definitions that do not reflect a common rationale. Despite their references available in almost all classical texts under schemes like ‘Shadvarga’, ‘Saptavarga’, ‘Sodasa- Varga’ etc., astrologers are generally ignorant of their application in interpreting the horoscopes. The exposition of Shodasa-Varga available in Par āsara Horā is confusing and the astrological intelligentsia is yet to arrive at a consensus as to what is the right method of derivation. For example, consider the ‘ Horā’, which involve the division of a sign into two. Slokas III.55 & III.56 of the Parāsara Hora are contradictory to each other: Suryendorvishame r āsou same tadvipareetakam
III.55
→
III.56
→ Rāserdhambhavethor ā t āschaturvimsath
2
smrt āh Meshādi t āsām hor ānām parivrttidvayam bhavet
III.5 depict the traditional concept in which only Sun & Moon have lordship of the Hor ā divisions of a Rasi. Var āha Mihira also repeats the same in Brhatj ātaka but nothing is known about the utility of such a division in assessing the financial prospects, which the horā supposedly signifies. All the Planets will be found grouped across Cancer & Leo - a configuration devoid of any astrological sense. III.56 on the other hand explicitly display a contradictory sense: “The 24 halves of R āsis those constitute the Hor ā-Cakra form two cycles of signs beginning with Mesha ” No amount of intellectual exercise may succeed in reconciling the two diverse statements. In my opinion III.55 is an interpolation arising out of the ‘Yavanaj ātaka’ while III.56 is reflective of the original concept i.e. ‘Hor ā’ being the second harmonic nd signifying the II House or the Varga R āsi×2, the Horā-Cakra is of arc-length 360×2=720 degrees = 24 R āsis. As such the ‘Horā’ can be erected by the multiplication of all longitudes with 2 i.e. simply as “Hor ā = Rāsi × 2”. The ‘extant Parasara Hora’ (text as available now) is ambiguous as above, in the rd description of Drekk āna as well. Drekk āna being representative of the III House, the rd description of Drekk āna or the 3 harmonic visible in sloka III.57, i.e. 2
Brhat Parāsara Horā, published by Khemraj Srikrishna Das, Mumbai
Rāsitribhāgā drekk ānāsteca shadtrimsadeerit āh Parivrttitrayam tesh ām Meshādeh kramaso deh kramaso bhavet
“The 36 Decanates in succession form three cycles of R āsis beginning with Mesha ” must be taken as correct. With this definition the Drekk āna could be charted in accordance with the simple rationale- “Drekk āna = Rāsi×3”. For the substantiation of the above interpretations we need to look upon only the more popular Vargas like Sapt āmsa and Navāmsa, about which there is universal agreement. In both these the underlying th th rationale is multiplication of R āsi respectively by 7 & 9 to produce the 7 and 9 harmonics. The crux of the matter is the term “Mesh ādi parivrtti” which means the ‘regular cycle of R āsis from Mesha to Mina’ and it appears only in the Par āsara Horā though in a mix-up with the Var āha Mihira’s version. The terms Varga, parivrtti & amsa point towards the correct definition as well as the underlying common mathematical rationale.
Rāsi
Varga - Multiple or a repeating cycle Parivrtti - Regular cyclic order from 0 ° to 360° or From Mesha to Meena Amsa
- Angle or longitude or the cycle of 360 °.
The terms like Sapt āmsa, Navāmsa, Dasāmsa, Dvādasāmsa etc., all refer to the multiplication of R āsi longitudes by the number they respectively suggest. The Vargas as such is nothing but the harmonics - from Hora (R ×2) onwards R ×3, R×4, R×6... R×12 nd th respectively signifies the Bhavas (Houses) from II to the XII . The subject of significations of the Vargas also is controversial - as for example - the Saptāmsa is indicative of children according to the traditional wisdom but the th th mathematical rationale puts the VII house under its domain rather than V . We can allow for a logical absurdity if it can be shown by research that the Saptamsa is truly th reflective of children rather than the VII house. Similar is the case with nav āmsa also. Theoretically, nav āmsa should have signified the ninth house but in actual practice it was found to represent the marital life, the department of seventh house.
Dasamsa, the Varga that Signify Tenth House th
As the term implies, Das āmsa is reflective of the prospects of the X house but the “Dasāmsa-Chakra” we find in the classical texts is anomalous. The dasamsa-r āsis of Aries follow the mathematical rationale of multiplication by 10(R ×10) but those of Taurus follow the equation (R ×10 - 30°) i.e. the first dasāmsa of Taurus is up to 33 °×10 30= 330° ─ 30 = 300° i.e., the sign Capricorn (Makara). This overlap of the last das āmsa of Mesha and the first of Vrsha is logically untenable but still the traditional view upholds this bogus description. The das āmsa-Chakra falls short of the ten ‘Mesh ādi parivrttis’ required. Further, the traditional das āmsa of Mithuna as in Par āsara Horā available now, begins with Mithuna while the previous chain had ended with Tula r āsi. The traditional method is therefore wrong and the same should not be used any more in
the analysis of horoscopes. Certain researchers have claimed the traditional das āmsa to be true, as they have never experimented with the true definition of Das āmsa and true longitudes. Similar arguments hold good for the Dv ādasāmsa also. Traditional method implies for Aries the formula R ×12, but for Taurus it is (R ×12)+30 °, Gemini→(R×12) +60° Cancer →(R×12)+(30 °×3)... Pisces→(R×12)+(30 ×11)=(R ×12)+330= (R×12) ─ 30 30° (by eliminating360 °). This mathematical rationale that varies across the 12 R āsis have no sense at all and must be rejected.
4. Horoscopes Illustrative Illustrative of True Ayanāmsa (a) Indira Gandhi’s Horoscope→ Birth Data: 19.11.1917, 23:11, at Allahabad Guru (R)
Rāsi Chand
Sikhi Lagna Sani Kuja
Lagna Ravi Chandra Kuja Budha Guru (R)
Sukra Rāhu
Śukra Śani Rāhu
Surya Budha
116042’ 213024’ 274052’ 135038’ 222031’
Guru (R) Lagna Chandra
0
44 16’
Sani
260017’ 111005’ 248035’
Sikhi
Navāmsa
Rāhu
Kuja Surya
Budha Sukra
0
Ayanāmsa Used: 23 26’.
115059’ Surya Nodes
Kuja Sukra Rāhu
Sani
Lagna Guru, Budha
Rāhu
Dasāmsa as Rāsix10
Guru
Dasāmsa as in Brhatj ātaka Kuja
Chandra
Lagna Budha
Sani Chandra
Sukra
Surya Sikhi
Conventional Event Based Verification of Ayanāmsa
1. Marriage on 26 March 1942, as per true ayanāmsa occurred during R āhu dasa – Guru bhukti: Guru-bhukti was to expire on 16 April 1942 and Sani bhukti to have the beginning on 17 April. The normal interpretation is to declare the Guru bhukti and the ayan āmsa as wrong but a look at the Nav āmsa as signifying marital life offers a valid reason for the Guru th bhukti to cause marriage. Guru, here is the lord of Nav āmsa-Lagna placed in the 11
House as Vargottama and also the dispositor of R āhu and thus R āhu himself represented Guru. Dasa and bhukti lords thus carry the influence of Navamsa-Lagna. How valid or absurd is the above interpretation can be understood from the agreement of other events with the well known classical principles. 2. Widowhood on 08 September 1960 during Guru dasa – Budha bhukti What explanation can we give for this event without looking at Nav āmsa? Only Navāmsa offers a valid explanation for widowhood in Guru dasa – Budha bhukti → Budha is the eighth lord of Navāmsa while Guru owns the second and eleventh in Nav āmsa. It is also important to note that the Chidram (antara) or sub-sub period prevailing on the above th date was of Sukra (up to 10.09.1960) placed in the 6 house of Rāsi in the company of Rāhu. 3
3. Becomes Prime Minister on 24 January 1966 in Guru (d)-Surya(b)-Guru(c)-Sukra(s) . Have a look at the Das āmsa (Rāsix10) chart – note the Guru-Sukra association in Lagna th and placement of Sun in the 10 there-from in Meena r āsi. Configuration in R āsix10 is better than that of the classical das āmsa. 4. War of 1971 was during Sani dasa – Sani bhukti followed by the craze for power in th Budha bhukti and fall during the bhukti of Sikhi placed in the 12 house of Rāsi. th
Budha as lord of Dasāmsa-Lagna and 12 lord in Rāsi paved the way for downfall even though during the Budha-bhukti, Budha made her a dictator and gave monstrous powers. Sukra bhukti brought her back to power as the bhukti lord is in exchange of houses with 4 th Guru in Rāsi and occupies R x10 Lagna. The parivartana yoga we see in R āsi between 6 th and 11 lords (Guru&Sukra) becomes R ā jayoga in Rx10. st
5. Death on 31 October 1984 → Sani dasa – R āhu bhukti had its beginning on 24 0 0 October 1984 → for the Moon’s longitude of 274 52’. If the correct Moon is 274 49’, th death occurred at the end of Mars bhukti – Mars is in the 8 from Lagnapati Chandra and th aspects the 8 House. Mars is also the lord of Asht āmsa (Rāsix8)-Lagna. It is important to remember here that the computation of Moon is a very tricky issue as the orbit is prone to innumerable perturbations and as such a 3’ variation in the computed Moon is not improbable.
Application of the Kunda – Lagna Principle & Rectified Lagna 0
0
0
Chandra = 274 52’, Lagna = 116 42’: Rectified Lagna is 115 59’09”.63, which demands a correction of nearly three minutes in the birth time. Also, according to the rectified value the navāmsa-Lagna is Kumbha and Das āmsa-Lagna is Mithuna. A look at Das āmsa 0 suggests that the Lagna cannot exceed 27 of Kataka for the Rx10 Lagna to be Mithuna. 3 4
(d)→ dasa, (b) → bhukti, (c)→ chidram, (s) → sookshma chidram R →Rāsi chart
0
For the given position of Chandra Lagna could have been either 117 28’2”.96 or 0 115 59’09”.63 for the minimum corrections ( ±) to birth time. The choice between them is a matter of wise selection based on other divisional charts or Vimsottari dasa patterns 0 derived from those longitudes. Vimsottari dasa from the rectified Lagna of 115 59’09”.63 is 05 years 01 month 12 days of Budha dasa. Sikhi dasa from 01.01.1923 to 01.01.1930, Sukra dasa from 01.01.1930 to 01.01.1950, Surya1950 – 1956, Chandra 1956 – 1966, Kuja dasa from 01.01.1966 to 01.01.1973 and then Rāhu dasa. The beauty of astrology may be realized from comparing the Vimsottari dasa patterns emerging out of both Chandra and Lagna.
Events
1. Mother’s death on
23.02.1936
Lagna based sequence
Moon based sequence
Sukra (dasa) – Kuja (bhukti) →note here that from Lagna, th Sukra is the 4 lord and Kuja th is the 5 Lord – the former representing mother and latter maraka for mother.
Kuja (dasa) – Sukra (bhukti) →note here that from Moon, th Kuja is the 4 lord and Sukra th is the 5 Lord – the former representing mother and latter maraka for mother.
See the correlation of the periods – dasa & bhukti lords derived from Lagna and Moon carry the same signature of the houses when considered with reference to them. As the th th Moon is in Makara directly opposite Karka Lagna, the 4 lord from Lagna became 5 lord from Chandra. Same principle is in manifestation whether we derive Vimsottari from Lagna or Moon. nd
2. Marriage on 26 March 1942
Sukra (d)-Guru(b) → 2 st March 1940 to 31 October th 1942. Sukra was the 11 lord and Guru was placed in the th 11 house → the triangular houses of marriage are 7, 11 rd and 3 .
Rāhu (d)-Guru (b) → Rāhu here duplicates Sukra by association and it is the Guru – Sukra exchange that has played a critical role in the marriage when the chart is viewed from Lagna or Moon.
Here we have another remarkable illustration of the astrological phenomena apparent in Vimsottari dasa.
3. Death of Father on 27.05.1964
4. Prime Minister: 24.01.1966
Chandra(d) – Sukra (b) → th Sukra is the 8 lord from ninth house of father.
Guru (d) – Sukra (b) → th Sukra is the 8 lord from ninth house of father.
Mars dasa had its beginning on 01.01.1966 and within 24 days it made her the PM as Mars is tenth lord in the royal sign Leo and exalted in
Here the Dasāmsa is more apparent than lordship of tenth house. Surya bhukti of course is justifiable in terms of lordship as Sun is in
Rāsi ×10. Dasa lasted for 7 exchange of houses with years, till 1973 and was of Mars. course the best period of her professional life. The critical influence that Mars played in the life of Indira Gandhi is apparent only when we rectify the Lagna by Kundaganita and Vimsottari is derived from the same.
Rāhu dasa – R āhu bhukti → Budha bhukti of Sani dasa 01.01.1973 to 14.09.1975 → ruled this turbulent phase of 5. Judgment of Allahabad th Indira’s life. Budha is the Rāhu in the 6 house High sixth lord from Moon and the associated with the GuruCourt and Emergency sixth house from Moon is the Sukra parivartana Yoga 12.06.1975 & 26.06.1975 Rāsi ×10 Lagna placed in the caused the greatest th 12 house of Moon. turbulence of her life → Note also Rāsi ×10. th Note here that R āhu and Budha are related to the 6 house respectively from Lagna and Moon. In addition Rāhu is in the 10 th in Rāsi ×10 while Budha is Lagnapati in R āsi ×10.
6. Back to Power: early
1980
7. Death on 31.10.1984
Rāhu dasa – Guru bhukti → Sani dasa-Ketu bhukti 14.09.1975 to 06.02.1978 caused the defeat → Ketu in th and Sani bhukti from the 6 of Moon: Recovery in 06.02.1978 to 12.12.1980: Sani dasa – Sukra bhukti, th Guru as 6 lord caused the Sani is lord of Chandra-lagna th defeat of 1977 and Sani the and Sukra lord of 10 house return to power in R āhu dasa. there from. Sukra killed her Rāhu(d)-Sani(b), killed her son, being the 5 th lord from th son as Rāhu is in the 8 and Moon placed in 12 th in the th Sani is 8 lord of Saptāmsa company of R āhu. (Rāsi x 7). For the rectified Lagna, 0 Rāhu(d) – Sukra(b) → Sukra Moon is 274 50’ and the killed her being a malefic for Mars bhukti of Sani (d) ends Karka Lagna and is heavily on 29 October 1984. As we th afflicted as 11 Lord. Rahu discussed earlier she died at the endpoint of Mars bhukti and Sukra occupying the sixth house caused death by and the 2-day deviation is due to the microcosmic error weapon and injury. in Chandrasphuta. Sani & th th Mars are in the7 and 8 from Moon.
(b) Horoscope of Jawaharalal Nehru Nehru’s birth time as reported by Sri BV Raman is 1130 PM, LMT at Allahbad, which 0 0 means 23:32 IST. This time gives Lagna as 118 04’ for an ayan āmsa of 23 2’47”, which 0 is more than 02 10’ of Raman’s ayan āmsa. So for Rāman’s ayanāmsa, the Lagna of Nehru is Leo, when the horoscope is cast correctly. As I have already explained, I have my own reasons to check the validity of the birth time reported. To my mind Lagna can 0 0 be either 118 21’44”.4 or 116 52’51”.1and from a look at his life events I have taken the 0 latter value 116 52’51” as representing the destiny of Nehru. This in turn spells out the correct birth time as 23:24:18 IST – almost eight minutes behind the reported birth time. Rāhu
Lagna Moon
Rāśi
Sani
Śikhi Guru
Ravi Budha Sukra
Kuja
Moon Nodes
Lagna Ravi Chandra Kuja Budha Guru Śukra Śani Rāhu
Guru
116053’ 209034’ 107019’ 159016’ 196027’ 254027’ 186039’ 130004’ 70043’
Lag. Sukra
Lagna Kuja
Ravi
Budha
Sikhi Sani
Navām śa Rāhu Moon
Budha Sikhi
Guru
Mihira D-10
True D-10
Sani
Sukra
Ravi
Rāsi x 10 Ravi
Guru
Kuja Budh.
Sukra
Lagna Sani
Kuja Chand. Rāhu
Note the placement of Sun in R āsi → with the true ayan āmsa Sun shifted from Vrscika to Tulā to aspect the tenth house.
Lagna and Moon sandwiched between malefics Events
1. 2.
→
caused incarceration and solitude in life.
Lagna based sequence
Moon based sequence
th 1905 → separation from home Sukra dasa – Chandra bhukti, had begun Budha dasa – Sani bhukti: Budha is the 12 lord th on 11 March 1905. Moon is in between that signifies foreign lands and Sani the 7 lord for schooling at Harrow, malefics. that signify long journeys. England Ketu dasa. Budha bhukti of Ketu dasa caused the 1905 – 1912: Stay in England Moon, Mars and R āhu bhukti covered return to India. Budha occupies the 4 th house and and return to India in 1912. the six years from 1905 – 1911. is also the lord of Das āmsa-Lagna.
3.
Association with Congress also Sukra dasa – Guru bhukti, had begun on Under the influence of Budha who signified began in 1912 January 9, 1911. Nehru’s career as lord of Das āmsa-Lagna.
4.
Sukra dasa began on 20 th January 1913. Marriage on 8 th
Sukra dasa-Sani bhukti between
During own bhukti of Sukra. Chitrapaksha
February 1916.
5.
6.
09.09.1913 to 09.11.1916. Sani, is the seventh lord.
Sukra dasa- Budha bhukti: See the Indira was born on 19.11.1917 Saptāmsa, Budha is in the 7 th of (Rāsi x 7) – Lagna. Chandra dasa – Sukra bhukti, Sukra being the eighth lord of Nav āmsa, killed the wife: Nehru’s horoscope has the first and fourth houses afflicted by malefics placed between and hence the fatality of Moon and Venus to family life.
Death of Kamala Nehru 28.02.1936
ayanāmsa places marriage in the bhukti of Sun, 2nd lord placed in the 5 th in rāsi-sandhi. Sukra dasa-Chandra bhukti → Chandra being lord of Saptāmsa-Lagna and Lagna. Lagna, Vargottama in R āsi x 7. Citrapaksha matches here but note the mismatch in the case of marriage. → Surya dasa-Sani bhukti see the appropriateness of dasa lord – debilitated 2 nd Lord and Sani – the malefic 7 th lord placed in second in the sign of Sun. Chitrapaksha places the event in Budha bhukti.
7.
15.08.1947, Nehru becomes Prime Minister of the world’s largest democracy.
Rāhu dasa – Guru bhukti, note the position in R āsi of Guru and R āhu.
Chandra dasa – Sukra bhukti. Chandra dasa had begun on 21.01.1939. Moon being between malefics caused struggle and imprisonment (1942: Guru bhukti →6th lord) also earlier. Note Rāsi x 10 and placement of both Moon and Venus.
8.
27.05.1964 Death
Guru dasa-Sani bhukti, Sani is 8 th lord aspecting the 8 th house.
Rāhu dasa- Budha bhukti began on 3 rd January 1964.
Guru dasa had its beginning on 9 th Nov. 1961
Here both Lagna and Moon are in the same Nakshatra, separated by 09 034’ = 12 years 02 months 11 days in Vimsottari dasa. But both the sequences provide adequate justification for events as we have used the true ayan āmsa here. With Chitrapaksha ayanāmsa incongruities crop up in both the sequences.
(To be continued)
Lata Mangehkar Birth Details: 28 September 1929, 22:45:23
Rāhu
Lagna Guru Chand Sukra
Kuja Sikhi
Sani
0
Ayanāmsa Used: 23 36’09”.
Ravi Budha®
Lagna Ravi Chandra Kuja Budha® Guru Śukra Śani Rāhu
59005’ 161029’ 106025’ 181009’ 179015’ 52044’ 130006’ 241004’ 19015’
Sikhi
Ravi Sani
Navāmsa
Chand.
Kuja
Sukra Guru
Lagna Budha Rāhu
Chand Budha
Kuja
Sikhi Budha
Dasāmsa as Rāsix10
Sani
Sukra Lagna
Nodes
Guru Ravi
Sani
Dasāmsa as in Brhatjātaka
Sukra
Sukra Rāhu
Śikhi Rāsix3
Śikhi
Lagna Budha
Kuja Sani
Kuja
Ravi
Lagna Ravi Guru
Guru Lagna Budha
Sani Śukra
Guru
Rāsix12 Surya Sukra
Nodes
Mihira D-3
Chand
Lagna
Guru
Chand
Kuja Rāhu Lagna
Budha
Chand
Sani
Chand Guru Ravi
Surya Chand
Sukra Sani
Kuja
Sikhi
Mihira D-12
Rāhu
Rāhu
Budha
Kuja
Salient Features
A unique horoscope that offers substantiation to many astrological principles: 1. Spinster → generally people explain the situation by pointing to the seventh house sandwiched between malefics. I have something more to say - note the Nav āmśa, KanyāLagna, occupied by lord Budha afflicted by the Nodes R āhu & Sikhi and the eigth house holds Ravi and Śani under the aspect of Mars placed in the second house. The R āsi st th positions too indicate lonely life as eighth lord is in Lagna and the houses 1 to 5 are placed between Mars, Nodes and Saturn. Further, Moon is debilitated – the Varga in which Moon is debilitated suffers. 2. Benefics Guru, Sukra and Budha are well placed in Kendra/Kona and the malefics are th th th placed in trikas (6 , 8 &12 ) – a rare configuration. 3. Mahābhāgya yoga as Lagna, Chandra and Surya are in even signs for the night birth.
4. Note the difference between R āśix10 and the MihiraD-10 → in Rx10 note the Sukra th th placed in Lagna, Chandra & Budha in 5 and Guru & Ravi in the 11 – all in even signs. 5. Note the different configurations of R āśix3 and the Mihira-Drekk āna. Lata’s talents receive the best reflection in Rx3 than in D-3. She had two younger sisters and a younger brother. Budha da śa followed immediately after her birth – exalted lord of Lagna in Rx3. 6. See Dvādaśāmśa from which the fate of parents can be deciphered. Mihira- D12 is meaningless and gives no clue about parents. But not the Rx12 that has both Budha and Guru debilitated in relation to Lagna – indicative of little parental support. In fact, it was the ill-placed Budha & Guru of Rx12 that paved the way for her early steps in to an artistic career.
7. Birth in Pushya nakshatra (4 th quarter) – DAB: 00Y – 04M – 08 D of Śani, followed by Budha up to 06.02.1947, Sikhi up to 06.02.1954, Sukra (06.02.1954 -1974), Ravi (06.02.1974 –1980), Chandra (06.02.1980 – 1990), Kuja (06.02.1990 – 1997) and R āhu since 06.02.1997.
Course of Life Events 1 1942: Death of father
Lagna based sequence Rāhu daśa – Budha bhukti: Note the debiliation of Budha in Rāśix12.
31.12.1942 → Shift of the Rāhu daśa – Budha bhukti: Note the 2 family to Kolhapur from debiliation of Budha in R āśix12. Migration to a different place falls under 12 th House. Pune
3 Singing career 1947
4 1958 → Filmfare award
9th April 1945→ her artistic career had its beginning with the advent of Sukra bhukti.
Moon based sequence Budha dasa-Guru bhukti began on 22 Feb 1942. Note the Rx12 features described above – Guru & Budha are ill placed in Rx12. Same influences as above. Rx12 signify movement. In 1941, the family had moved to Pune under the impact of the 12 th house Rāhu. Ketu dasa had its beginning on 6 th Feb ’47 – Sukra bhukti from 6 th July 1947. Ketu occupied the house of Sukra in both R āśi and Rāsix10. Venus (d) – Moon (b) began on 8 th June ’58. Dasa and bhuktis of Sun & Moon were favorable.
5 1969→ Padmabhushan
Sukra (d) – Sani (b)
1974 → Entry in Guinness Book of World Record 1984 → Maharashtra 6 Govt. instituted a prize in her name.
Sūrya daśa began 7th February 1974.
7 1999→ Padmavibhushan
Rāhu (d) – Rāhu (b)
8 2001→ Bhārat Ratna
Rāhu (d) – Guru (b)
6
Chandra (d) – Guru & Sani bhuktis covered 1984.
Kiran Bedi IPS: IPS: Birth Details: 09 June 1949, 14:05 [rectified time]
Rāhu
Guru (R)
Surya Budha Kuja
Sukra
Rāsi Sani Chandra
Sikhi
Lagna
165036’ 54018’ 213052’ 35038’ 46019’
Lagna Ravi Chandra Kuja Budha® Guru
Guru
Rāhu
Lagna Budha
Śukra Śani Rāhu
68029’ 126043’ 00038’
Śani
Kuja Navamsa
Chand. Ravi
07041’
(R)
5
Śikhi
Sukra
0
Ayanāmsa Used: 23 52’38”.
Cha Kuja
Śukra
Guru
Rāhu
Nodes
Dasāmsa as Rāsix10
Lagna
Budha
Kuja
Sani Ravi
Budha
Dasāmsa as in Brhatj ātaka
Guru
Sani Sikhi Lagna
Cha Sukra Ravi
Salient Features th
th
1. Budha and Śukra are in parivartana (mutual exchange of houses) as 10 and 9 lords – a powerful Rā jayoga favored by the dasa sequence is in operation and gave a notable career as well as fame. th
2. From both Lagna and the Moon, the 5 lords representing children are ill disposed. 3. Guru is neeca but well placed in R āsix10. 4. Navāmsa-Lagna is Vrshabha having Budha – not at all Mithuna holding Śani and aspected by Śukra. 5. Note the Daśāmśa, both Rāśix10 and that of Mihira. Mars as Rx10-Lagna explains her IPS career. Mihira Da śāmśa is quite inappropriate.
5
Few authors have used the time 1410 which I have found to be in error by (+)5 minutes.
Course of Life Events
1.
9 March 1972 → Marriage
th
2.
16 July 1972 – Joined Indian Police Service.
Lagna based sequence
Moon based sequence
Budha dasa – Sukra bhukti since 29 th January 1971: Both dasa and bhukti lords Rāhu daśa – Budha bhukti from 11 March are related to nav āmsa-Lagna. Sukra is the 1970 to 27 September 1972. Budha gave lord of navāmsa-Lagna occupied by marriage being placed in R9-Lagna. Budha. Cidram (sub-sub period) was of Rāhu. Budha bhukti also gave success in Civil Budha(d)-Śukra(b)-Guru(c) →10th lord – Service examination (IPS) as Vidy āk āraka th 9 lord – 4th lord. Guru is neecha but well and 10th lord causing Rā jayoga. Budha placed in Rāśix10. Rā jayoga had its signifies both marriage and career only beginning… when the right ayan āmsa is used.
24.10.1981to 06.02.1983: Guru dasa began in 29 March ’80. 3. Headed Delhi traffic Guru (d) – Sani (b) began on 1 8 May police 1982.
New assignment at the end of Budha (d) – Guru (b); dasa & bhukti lords are placed mutually in trines.
Transfer to Goa and the tenure occurred in Transfer to Goa occurred during Guru Sani bhukti of Budha dasa (ended on 5 th 25 March 1983 to 22 nd dasa-Sani bhukti. Note the sequence based September 1984). Sani, is placed in the 4. July 1984 → in charge of on Chandra and the role of true ayan āmsa 12th house of Rāsi and Rāśix10. Anguish Goa traffic. in synchronizing both the sequences. on account of the sick child and career conflict in December 1983. 12 April 1988 to 30 April Ketu – Rāhu: 06 Aug 1987 to 23 Aug ’88, 1990→ Deputy Director, Guru (d) – Venus (b) from 10 Feb 1 988 to then Guru(b) up to 30 July 1989 and then 5. Narcotics Control Bureau. 10 October 1990. Sani (b) till 07 September 1990. Ketu (d) – Sani (b): Sani is in the 12 th house of Rāsi and Rāśix10. Venus dasa 1st May 1990 to 10 th began on 6th September 1991. She had to 6. September 1992: Transfer Transfer occurred in Guru (d) – Venus (b). flee the state overnight during Sukra dasa to Mizoram as DIG. – Sukra bhukti in a controversy. Sukra is 12th Lord in Rx10 and Lagnapati in Rx12. 1st May 1993 to 3rd May ’95, at the height of fame 7. as IG of Tihar prisons. Won the Magsaysay award in 1994.
Guru (d) – Kuja bhukti from 28 November Sukra (d)- Sukra (b) from 5 th September 1992 to 3rd November 1993 and then R āhu ’91 to 4th January 1991. Note the lordship bhukti up to 28 th March 1996. Here the of Sukra and the Rā jayoga caused by influence of Rx10 is evident. Kuja owned Sukra and Budha. She was displaced in Rx10 Lagna and also is the dispositor of Surya bhukti as Surya is the 12 lord of vargottama Rāhu. Rāsi placed in the 12 th of Rāśix10.
Daśamsa reflects her career as IPS Officer while it is the R āsi and Navāmsa that reflects her life in general as an intellectual, author and reformists. Budha’s dominant influence gave her fame th rd through the works she authored. Mercury as 10 lord aspecting the 3 house gave proficiency in outdoor games.
