What you will find in this page is the formula that we use to determine Vedik Marriage compatibility. You will appreciate then the indepth analysis that we do to determine if it is really worth bringing two people together, or in the case of two people who have already made their decision, how much of a degree of their marriage would be in harmony and how much might be somewhat challenging, and where the delicate areas are that one may need to work on might fall. Although the analysis is not a mere accepting or rejecting process, but more a method by which one can understand differences among people, optimise what they do have going, and act accordingly - sometimes though there is a total irreconcilable incompatibility that would be best off avoiding if one can.
The entirity of the of the following book was part of a Social Anthropology assignment at Massey University that gained an A- mark.
Vedik Vivaha Samskara Outline Copyright © 2000 Jaya Tirtha Charan Charan dasan. All Rights Reserved
Taken From The Book, Vedic Marriage Compatibility, by Pt. Jaya Tirtha Charan dasan. Book page HERE
Chapter 18/. Defining Compatibility: one’s fortune, or misfortune brought about by, or according to the th e match. 1. Dhina (Dinam) Kuta. - Indicates one’s Count the constellations of the boy from that of the girl and divide the number by 9. If the remainder is 2, 4, 6, 8 or 0 it is good. The number of the units of compatibility assigned to this Kuta is 3 in case agreement is found. An Example :- The constellation of the boy (Mrgasira in Taurus) counted from that of the girl (Dhanistha in Makara) gives 10. This is divided by 9 leaving a remainder of 1 and hence there is no agreement, and no units of strength are scored on this account.
Another understanding of Dina Agreement is as follows: "The natal asterism is called Janma-Nakshatra, the 10th is termed Karma-Nakshatra and the 19th Aadhana. A groom whose star is the 3rd (vipat), 5th (pratyak) or 7th (Vadha) from the bride’s star, is not accepted for alliance. If it be the 3rd from the 10th, Karma, star of the bride, only its first quarter should be shunned, and not the other quarter. Similarly in the case of the 5th star the 4th quarter alone is bad, and other quarters are all right. In the case of Vadha (7th) star the 3rd quater is bad, other quarters may be accepted. In te case of the girl’s Aadhana (19th) star, only the first, fourth and third quarters respectively are to be rejected, especially when the particular quater or Navamsha belongs to a malefic. For example, in star Aswini, the first quater belongs to a malefic - a Papamsha - because it is owned by Mars. It is exceedingly bad to have a groom born in the 3rd or 7th star from the bride’s. The 5th star, however is not that bad. Should the groom’s birth happen in the 88th Amsha from the bride’s Amsha of natal star, it would be extremely harmful. Similar is one born in the 108th Amsha, i.e. the last quater of the previous star. The good result of this agreement is long life."(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 137.)
2. Gana Kuta. - This has an important bearing on the temperament and character of the perspective couple concerned. Srila Prabhupada mentions this in the purport to Srimad Bhagavatam 9:18:23., as we have mentioned earlier. Compatibility of temperament is called for in Vedic muhurtha astrology. A difference of temperament may be harmonious and complimentary. It is said in Bhaktirasamrta Sindhu that for there to be Rasa in relationships there has to be some difference, something for one to s uggest and for the other to find out. But the centrifocal point has to be at least the same so that a compatibility of temperament is there, it is essential for the satisfaction of any partnership including a peaceful marriage union. If not, one will neglect the needs of the wife or beat the wife, or not be able to communicate with the husband or not know each other’s nature, mood, and liking’s etc. He’ll just go of fishing....... in more ways than one maybe. Three Ganas (temperaments of nature) are to be taken into consideration - Deva or divine, Manusha (human), and R akshasa which is termed in shastra as diabolical, difficult, or even demoniac (different astrological shastras define differently.) Deva represents piety, goodness of character and charitable nature. Manusha is a mixture of good and bad, while the Rakshasa suggests dominance, selfishness and sometimes violence. These different natures are indicated by their birth constellation (janma nakshatra). A distaste for piety and religion etc., cannot be easily compatible with that of a religious and pious person it is obvious. A difference in beliefs and values cannot be overbalanced or set right by sexual compatibility. Thus accordingly, one whose karma is that he is born in this world with the nature of Rakshasa Ganam probably will not get on well with the person of Deva Ganam. "According to astrological calculation, a person is classified according to whether he belongs to the godly or demoniac quality. In that way the spouse was selected. A girl of godly quality should be handed over to a boy of godly quality. A girl of demoniac quality should be handed over to a boy of demoniac quality. Then they will be happy. But if the girl is demoniac and the boy godly, then the combination is incompatible; they cannot be happy in such a marriage. At the present moment, because boys and girls are not married according to quality and character, most marriages are unhappy, and there is divorce"(A.C.Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 3:24:15., purport., & Srimad Bhagavatam 9:18:23. purport.). However, a more complete view of the picture and detail is explained in Muhurtha Tattwa shastra as follows: A Deva can marry a Deva, a Manusha can marry a Manusha, and a Rakshasa can marry a Rakshasa. Another point is that a Manusha or Deva man should not try to marry a Rakshasa girl unless there are neutralising factors. But marriage between a Rakshasa man and a Deva or Manusha girl is all right. If marriage is performed between prohibited Ganas there will be constant quarrels and disharmony, the couple would then welcome an opportunity for extra marital relations, separation and/or divorce. The following Ganas are Deva Ganam:- Punarvasu, Pushyami, Swati, Hasta, Sravana, Revathi, Anuradha, Mrigasira, and Aswini. Manusha Ganams are:- Rohini, Purva, Purvashadha, Purvabhadrapada, Bharani, Ardra, Uttara Phalguni, Uttarashadha, Uttarabhadrapada.
Rakshasa Ganas are:- Krittika, Aslesha, Magha, Chitra, Vishakha, Jyestha, Mula, Dhanistha, Satabhisakam. As a neutralising factor for Ganas often it is said that if the nakshatra of the bride is beyond the 14th from that of the grooms the evil influences may be nullified and thus it is all right to wed.
3. Mahendra. - This refers to happiness together. The constellation of the boy counted from that of the girl should be the 4th, 7th, 10th, 13th, 16th, 19th, 22nd or 25th. This combination promotes well being and longevity of the couple. There is no score but see if it is there. Example:- Mrgasira (nakshatra of the boy) is the 10th from Dhanistha (the girls nakshatra). This is a good combination. Another version of the same thing that I found is as follows: "Count from the bride’s star to the groom’s asterism. If it be 4th, 7th, or 10th in any round it would be beneficial to the groom. Generally the groom’s star is expected to be distant from the bride’s. On the other hand, if the bride’s star be the 4th from the groom’s star, it should be termed Mahendra. If it be the 7th from the boy’s Nakshatra, it would be called Upendra. The results of these two Yogas are in order (1) Increase of wealth and corn; and (2) birth of sons and daughters. The reader may note here that according to the Dina-type of agreement the 7th star is to be rejected, whereas according to the Mahendra it is acceptable. It s houldn’t, however, be construed that the authorities make contradictory statements. As the contexts are different, there is no contradiction. For, in the 2nd and 3rd rounds the 7th star becomes the 6th and the 25th, which brings about what is called Stri-dirgha and so they reduce the flow more and more."(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 138.)
4. Stree Deergha (Dirgha). The boy’s constellation should be beyond the 9th from that of the girl. According to some authorities the distance should be more than 7 nakshatras. Example:- Mrgasira is beyond 9 nakshatras from Dhanistha, so agreement is there. Exception:- This is may be overlooked if the Rasi Kuta and Graha Maitri obtain the required result. Other authorities say that the distance should be far removed, they suggest 15 nakshatras. the result of which is very good. This is according to the Madhaviya.(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 138.)
5. Yoni Kuta. Yoni is explained to mean various things, nature, the vagina, however it means in this case sex. So Yoni Kuta really gives the strength of the sexual urges of the couple. Each nature is equated with an animal according to the capacity of indulgence, and mode of regard. This is given again according to the janma nakshatra, birth constellation.(B.V.Raman. 1986. Electional Astrology.) Each person is influenced to some degree by the forces of their bahyophadi, external conditions. Someone being born under the influence of the Simha (Leo) will have their characteristics and tendencies like that of a lion, while another say born in Aries will be of a more timid and mild nature. If both partners have male nakshatras there will be many fights for supremacy, "who will wear the trousers." If the male is allowed to take the male role and the female the female role natural harmony is found which does not interfere with their seeking the higher goals of life. One can imagine though the problems if the male is dominated by the female, checked on, always corrected, not trusted, embarrassed in public, treated like a child.............! Therefore Yoni Kuta takes into account these aspect of marriage and indicates by astrology what externals one will bear, sexual urge, sexual compatibility, size of copulatory organs and their compatibility and so on. The nakshatras are as follows:-
MALE
FEMALE
1. ASWINI SATABHISAKAM ? 2. BHARANI * REVATHI # 3. PUSYAMI KRITTIKA # 4. ROHINI MRGASIRA ? 5. MULA ? ARDRA 6. ASLESHA * PUNAVASU # 7. MAGHA * PURVAPHALGUNI 8. UTTARAPHALGUNI * UTTARBHADRAPADA # 9. SWATI * HASTA 10. VISAKHA * CITRA 11. JYESTHA * ANURADHA 12. PURVASHADHA * SRAVANA 13.PURVABHADRAPADA DHANISTHA 14. UTTARASHADHA *
CLASS OF YONI HORSE ELEPHANT SHEEP SERPENT DOG CAT RAT COW BUFFALO TIGER HARE MONKEY LION MONGOOSE
* In many panjikas (almanacs) it will say that these nakshatras are FEMALE, but still they have the copulatory natures of their Yoni. In this regard refer to result of the computer print out for overall the compatibility. ? In some panjikas Mula and a few other nakshatras are listed as HERMAPHRODITE, but still the Yoni has effect. Some may produce persons who are as in the case of women with Mula nakshatra that they may be feminists, and be more male orientated, determined and pushy, while on the other handa male with a feminine nakshatra can create a situation where some are more female orientated and inclined, and in extreme cases creates persons of mixed natures, as in the case of what are now termed "fags and dykes." #
In some panjikas indicates a MALE nakshatra.
Again to determine these nakshatras their natures are to be looked at. Some Males are very masculine, some are masculine with a little effeminate streak, some Females are very Feminine whereas others are a little like a Male. Even among Hermaphrodites some are Male orientated while others are more Female. Without going into trying quite inappropriately attempt to analyse any individual’s karma, and its astrological reasons as being the cause of such situations as homosexuality here we will leave it with the partial conclusion drawn, that as being pretty much obvious. Needless to say that’s where these "blends" in society have their influence coming from. In the Jyotish and Muhurtha shastra, as well as Vatsyayana’s Kama Sutra, it is stated that marriage between the same class of yoni of male and female brings great happiness, for it is natural harmony. Compatibility of male and female among friendly yonis, with both having female nakshatras, will at least bring a fair amount of harmony and agreement. However in marriage between both male nakshatras there will always be fighting even if of the same yoni, as they will both want to wear the dhoti so to speak. If incompatible yonis or nakshatras are combined each will live a life of hell, thus IT SHOULD NOT BE EVEN THOUGHT OF. "Same star for both: If the boy and the girl should have the same natal star among the following 12 stars vi z., Jyeshtha, Mula, Purva Ashada, Pushya, Ashlesha, Magha, Hastha, Rohini, Dhanishtha, Shatabhishakam, Ardra and Bharani, the result would be untoward. The rest are good."(M. R amakrishna Bhat. Essentials of Horary Astrology, page 135-136.) The following pairs are to be avoided:COW and TIGER, ELEPHANT and LION, HORSE and BUFFALO, DOG and HARE, SERPENT and MONGOOSE, MONKEY and GOAT, CAT and RAT, as they are their natural prey, thus marriage would be torment. All other naturally hostile pairs should be avoided, irrespective of how much the sexual impulse is pushing to unite. (in many households Dogs and Cats co-habit, and similarly here it is considered to be acceptable, giving a good interactive relationship.) (In the book there is a intricate chart that didn’t come out here) "If the girl’s sign be at the fag end of Cancer, Scorpio or Pisces and the boy’s sign, the very next Rashi, the result would be utter penury."(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 136.) In regard to ’Yoni Agreement’ the following has been written by M. Ramakrishna Bhat. "The word Yoni means the source or birth-place. Both the signs and stars have their distinctive Yonis. They are
four in number as (1) Bird, (2) Reptile, (3) Animal, and (4) Human. (1) Second half of Capricorn, and Pisces belong to the bird Yoni. (2) Cancer and Scorpio are of reptile Yoni. (3) Aries, Taurus, Leo and first half of Capricorn are animal source. (4) Gemini, Virgo, Libra Sagittarius (first half) and Aquarius are of human origin. If the Yonis of the two (the couple) are the same, it is very god. If one is animal and the other human, it is moderate. One of animal Yoni should not be joined with the other of reptile or bird Yoni. Similarly one of human origin should not be joined with reptile or bird Yoni. A male whose natal sign happens to be in the visible half of the girl’s natal sign (not the lagna), the alliance will be very good. In case the boy’s lunar sign happens to be the 6th from the girl’s lunar Rashi, it is moderate. Even the 4th sign from the girl’s Rashi would be good for alliance, provided there is agreement in respect of Vashyam".(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 136.)
Sex Agreement. "This is another kind of Yoni agreement. The stars are divided into two classes as Male and Female. Other’s bring them under three headings including Eunuch. According to the first view the following (nakshatras) are Male: 1, 2, 8, 9, 10, 12, 15, 16, 18, 19, 20, 21, 22, 25.; and the rest are Female ; while according to the others the following are Male: 1, 4, 7, 8, 13, 17, 22, 25, and 26. Eunuch: Mrgashirsha, Mula and Shatabhishakam. The rest are Female.
Effects Of Sex. It would be very good for all-round progress and prosperity should the star of the groom be Male and that of the bride Female. In case both the stars be Female, it would be moderate; if both be Male, the effect would be injurious. So is the exchange of sex, i.e. boy’s Female and girl’s Male. Alliance between Female star of the groom, and female star of the bride is moderate. It is bad for a man born in Female star to marry a woman of Eunuch star. Similarly it is bad to unite a man of Eunuch star with a woman of Male or Eunuch star. For easy reference the following chart may be useful:
Groom’s Star
Bride’s Star Effect
Male Male Female Male Female Female Eunuch Eunuch Eunuch
Female Eunuch Female Male Male Eunuch Male Female Eunuch
Very Good Very Good Moderate Harmful Harmful Very Bad Unacceptable Moderate Very Bad
(M.Ramakrishna Bhat. essentials of Horary Astrology. page 139-140.)
6. Rasi Kuta. If the Rasi of the boy happens to be the 2nd house from that of the girl, and if the Rasi of the girl happens to be the 12th house from that of the boy, all kinds of evil, unwanted results will follow. But if the Rasi of the boy falls within the 12th from the girl’s or the Rasi is the 2nd from the that of the boy’s it foresees longevity for the couple. If the Rasi of the boy is the 3rd from the girls there will be misery and sorrow. But if the Rasi of the girl is the 3rd from the boy there will be happiness. If the boy’s Rasi falls in the 4th from that of
the girl, then there will always be great poverty; but if the Rasi of the girl happens to be in the 4th from the boy there will be great wealth. If the boy’s Rasi falls in the 5th house from the girl unhappiness can be expected. And if the girl’s Rasi is in the 5th house from the boy’s, there will be enjoyment and prosperity. Where the Rasis of the boy and the girl are both in the 7th houses mutually, then there will be health agreements and happiness. If the boy’s Rasi falls in the 6th house from the girl’s there will be a loss of children, but if the girl’s is the 6th from the boy’s, then any progeny will prosper. The number of units for Rasi Kuta is 7 (seven). Exception:- When both the Rasis are owned by one planet or if the lords of the two Rasis happen to be friends, then any malefic effects attributed to the inauspicious placement of any planets is cancelled out. According to Madhvacarya, the following effects of the relative positions of the two signs (of the bride and the groom) that are bad: (i) If the man’s Rashi be II from the brides - loss of wealth. (ii) If the man’s Rashi be V from the brides - loss of progeny. (iii) If the man’s Rashi be VI from the brides - sorrow, disease, troubles, and separation. (iv) If the man’s Rashi be III from the brides - grief. (v) If the man’s Rashi be IV from the brides - enmity. (vi) If the man’s Rashi be VI or VIII from the brides - break of marriage. However if the lord of the signs of the two be one and the same, or if the two lords be mutual friends, it is not to be rejected. Similarly, if there be agreement in respect of Vashya and Vedha, the last flow could be ignored. the exception to Dvidvadasha (2nd and 12th) and trines: These two kinds o f relationships between the natal signs of male and female are generally highly injurious in spite of the man’s star being Maitra (8th) from that of the bride. According to Brhaspati a male born in the 7th sign fro m that of the bride (Sama-Saptama) is exceptionally good in spite of the lords of the two signs being mutually inimical."(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 134-135.)
7. Rasyadhipathi or Graha Maitram. In all actuality this is the most important Kuta of all as it deals with the psychological dispositions of the couple, their individual mental attitudes and their affection for each other. In considering Graha Maitram the friendships between the lords of the Janma Rasis of the two p eople concerned is very important in determining compatibility for marriage. PLANETARY FRIENDSHIPS PLANET Sun the Moon Mars Mercury Jupiter Venus Saturn
FRIEND Moon, Mars, Jupiter Sun, Mercury Sun, Moon, Jupiter Sun, Venus Sun, Moon, Mars Mercury, Saturn Mercury, Venus
NEUTRAL ENEMY Mercury Saturn, Venus Mars, Jupiter, Venus, Saturn Venus, Saturn Mercury Mars, Jupiter, Saturn Moon Saturn Mercury, Venus Mars, Jupiter Sun, Moon Jupiter Sun, Moon, Mars
According to the muhurtha shastra it is not the temporary dispositions based on karma that the individual is going through that is to be taken into consideration, it is the birth constellation and not the birth chart as a whole. This many people misunderstand. Some think that to judge to see if they both like to watch the same kind of movies, .....have the same music in common or .....follow the same football team will bring about compatibility. They seem to think that the same kind of temporary, transitory sensual satisfaction is what is required. "Oh we are compatible, because she likes to play squash and s o do I." Then never stop playing squash, or your relationship will end abruptly. But one day it will if that is the basis.
"Oh I like tall men," one day he’ll be bent double then what? "Oh man she’s so beautiful," but believe me it won’t last two or three children later and everything changes. "Oh he’s so suave," but now he’s an irritable, smelly old man. Unfortunately this is the scourge of the sense enjoyers, everything is upside down, the relationship is only based on what I like now, with no thought of the future. Even we have seen that some persons had made marriage compatibility data bases before, but looking at their contents they had collected much information, but most of it was not relevant to marriage. Probably buying a car, a new jacket, or a piece of furniture would be alright, or something of that nature. As mostly the questions were all based not on the natures of the persons that we have at hand, rather it was based on inconsequential things, what those individuals had as their objects of sensual enjoyment. "What do I like, what do I want?" According to the philosophy of the Vaishnavas those externals or bahyopadhis are of a temporary nature, which are always changing. So if you want to buy a shirt it’s all very important, the colour the size etc., what fits now, but for marriage we want to see natures and the phases that persons are due to go through. This generally will be very difficult to analyse without the use of Vedic astrology. In Vedic or devotee circles we want know primarily if the coming together of these two souls will be conducive to their spiritual development, or not, isn’t it? Some who are more inclined to tasting the goods before purchase, and who are not so patient as to wait for the relationship to mature like to have trial periods of association. In all honesty it is not a substantial method to work with as we h ave seen, for such trials have made many errs. Previously in Vedic times, when arranged marriages were organised properly the couple were brought together each willing with an open mind and heart, knowing that to be there together this far many calculations, and great endeavour had been ensured to protect their, and their society’s mutual interests. There is a science involved here, and guidelines are necessary to be followed. To circumvent proven fact, to either speed things up, or get what one likes without endeavour is not possible. Anything that is worth anything is worth working for, nothing comes cheep. When things do come cheaply, generally it doesn’t last long. I have seen my children do the same thing with their toys. They get something that they think will answer all their dreams, but later we find it broken and discarded somewhere and they’re looking around again. It’s very difficult to live like this, especially in the long term. Simply because all of one’s perception is based on the mind, it’s accepting (sankalpa) and rejecting (vikalpa). And on the basis of that mentality everyone’s getting caught up thinking it’s important for the couple to associate to see if they are compatible using the mind and senses to see the future. They try this one, then that one, and even many find that due to the present situations of their karma they are very "happy". However when that present karma passes, as it often does, passing through different Maha Dasas (planetary periods), they’ll look around for another to bring satisfaction of temporary happiness. We try to always emphasise the shastra, scripture, Shruti pramanam for after all how much can we perceive? Even with our logic and reasoning what can we deduct, sometimes we’re wrong also, but when shastra speaks we can confidently rest assured. Then all that is require is some tolerance and application of Krishna consciousness. Srila Prabhupada gives a nice example that when a boy and girl are brough t together in wedlock, it is not that immediately the girl becomes with child. No things take time. The same is there in sacred marriage, let it be known that they are compatible, become married and then develop a nice relationship. Don’t expect to know each other right from day one. Great expectations falling short cause problems also. Rather than the girl expecting the boy to be like Kardama Muni, the ideal husband, and he expecting the girl to be l ike Devahuti, the ideal wife, simply come together and try to serve the Lord in a nice way and get to know each other gradually. If he is bijaman, potent and she is fertile then all will be achieved in due course. Some of the nicest tapestries have begun from just having the right materials and good intent to try to give each other the chance to let something happen, and nurture each other. Therefore also in Vaishnava agama and tantra, which deal with as we have stated, nature rather than karma we are more interested in seeing a persons potential, propensity, any problems, and h ow to overcome them. Rather than like the fruitive workers, if he will be rich or poor, how much he will enjoy, etc. I have had persons coming to me asking for charts for all kinds of reasons, but I emphasise that muhurtha is meant for assisting in the development of your, not just your, our spiritual lives. Unlike mundane astrology muhurtha is not based on intuition, as we have stated it is based only and firmly in shastra, no need of speculative readings, just read.
When the lords of the Janma Rasis of the bride and bridegroom are friends, the Rasi Kuta is said to obtain full strength. When one is a friend and the other is neutral, it is passable or all right, and when both are neutral, Rasi Kuta is considered very ordinary. When both are enemies, Rasi Kuta does not exist. Exception:- Even when there is no friendship between the Janma Rasi lords of the bride and groom, Rasi Kuta can be obtained by friendships of the planets on t he Navamsas occupied by the Moon. The number of units for this Kuta is 5 (five). Example :- In our illustration, the Janma Rasi lords are Venus and Saturn. Both are friends. Therefore the Rasi Kuta is complete. Supposing the bride and bride-groom are born in Makha 2 (Leo) and Satabhisha 2 (Saturn). The lords will be the Sun and Saturn respectively and they are not friends. In such a case if the Navamsa relationship is considered, then the Moon will be in Taurus (Venus) and Capricorn (Saturn) respectively. Venus and Saturn are friends and therefore the match is permissible. One will have to be very careful in the assessment of these factors and on superficial grounds no horoscope should be rejected as unsuitable or unfortunate.
8. Vasya Kuta. - This is important as suggesting the degree or magnetic control or amenability the wife or husband would be able to exercise on the other. For Aries - Leo and Scorpio are amenable. For Taurus - Cancer and Libra; for Gemini - Virgo; for Caner - Scorpio and Sagittarius; for Leo - Capricorn and Virgo; for Scorpio Cancer; for Sagittarius - Pisces; for Capricorn - Aries and Aquarius; for Aquarius - Aries; and for Pisces Capricorn. The unit of agreement is 2. Example:- In our illustration, neither the boy’s nor the girl’s horoscope is subject to the control of the other. To Aries - Leo and Scorpio are Vasya or Docile. To Taurus - Cancer and Libra.... To Gemini - Virgo...... To Cancer - Scorpio, and Sagittarius...... To Leo - Libra...... To Virgo - Gemini and Pisces......... To Libra - Virgo and Capricorn.......... To Scorpio - Cancer....... To Sagittarius - Pisces........ To Capricorn - Aries and Aquarius....... To Aquarius - Aries........ To Pisces - Capricorn........ "Should the male’s natal sign (lunar) be vasya (docile) to the female’s lunar sign, the alliance would lead to a happy conjugal life. In the list given above some Rashis are mutually vasya, not all; e.g. Gemini are mutually docile, while Leo and Libra are not mutually so. Though Sagittarius and Pisces are owned by one and the same planet, yet there is no mutual Vayshyatva (docility) between the two signs. In judging compatibility of the two charts, you have to start also from the boy’s Rashi, nakshatra etc. From that point of view if the girl’s Rashi be Vashya to the boy’s sign, it should be considered as a point of agreement."(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 137.)
9. Rajju. - This indicates the strength or duration or married life and therefore it merits special attention. The 27 constellations have been grouped into five types of Rajju. - Aswini, Aslesha, Makha, Jyestha, Mula, Revati. Padarajju - Bharani, Pushyami, Purva, Anuradha, Poorvashadha, Uttarabhadra. Katirajju Nabhi or Udararajj u - Krittika, Punarvasu, Uttara, Visakha, Uttarashadha, Poovabhadra. Kantarajju - Rohini, Aridra, Hasta, Swati, Sravana, and Satabhisha. - Dhanistha, Chitta and Mrigasira. Sirorajju
The Janma Nakshatras of the couple should not fall in the same Rajju. If they fall in Sira (head) husband’s death is likely; if in Kantha (neck) the wife may die; if in Udara (stomach) the children may die; if in Kati (waist) poverty may ensue; and if in Pada (foot) the couple may be always wandering. Hence, it is desirable that the boy and the girl have constellations belonging to different rajjus or groups for safety in ho usehold life. In other places Rajju is referred to as ’Rope Agreement’. the 27 stars are to be arranged in three avenues, going three steps forward and three steps backward continuously as shown in the chart given below: Star Number
Star Number
1 6 7 12 13 18 19 24 25
2 5 8 11 14 17 20 23 26
Star Number 3 4 9 10 15 16 21 22 27
Application of this chart to the stars of the bride and groom is considered very important. If the two stars be found in the same avenue, it would be the blemish called Sama-Rajju. So te alliance should not be recommended. If they are found in the central avenue, it would be called Madhyama-Rajju, and extremely harmful."(M. Ramakrishna Bhat. essentials of Horary Astrology, pages 148.) NAKSHATRAS - GENDER-RESULT - NATURE
- RULED BY
-
DIRECTION
1 ASWINI
M
GOOD
GENTLE
ASWINIDEVATAS
FORWARD
2 BHARANI
F
HARM
CRUEL
YAMARAJ
DOWNWARD
3 KRITTIKA
M
HARM
MIXED
AGNI
DOWNWARD
4 ROHINI
M
GOOD
STEADY
BRAHMA
UPWARD
5 MRGASIRA
H
GOOD
EXCELLENT MOON
FORWARD
6 ARDRA
F
OK
HARSH
RUDRA
UPWARD
7 PUNARVASU
M
OK
MOVABLE
ADITI
FORWARD
8 PUSYAMI
M
GOOD
GENTLE
GURU
UPWARD
9 ASLESHA
F
MISERY
HARSH
SARPA (RAHU)
DOWNWARD
10 MAGHA
F
GOOD
CRUEL
PITRS
DOWNWARD
11 PURVA.PH.
F
OK
CRUEL
BHAGA (SIVA)
DOWNWARD
12 UTT.PHAL.
F
GOOD
STEADY
ARYAMAN
UPWARD
13 HASTA
M
GOOD
GENTLE
SAVITR (SUN)
FORWARD
14 CHITRA
F
GOOD
EXCELLENT TVASTR
FORWARD
15 SWATI
F
GOOD
MOVABLE
VAYU
DOWNWARD
16 VISHAKHA
F
OK
MIXED
INDRA AND AGNI
DOWNWARD
17 ANURADHA
M
GOOD
EXCELLENT MITRA (SUN)
FORWARD
18 JYESTHA
F
OK
MIXED
SHAKRA (INDRA)
FORWARD
19 MULA
H
GOOD
CRUEL
NIRRTI
DOWNWARD
20 P.ASADHA
F
OK
CRUEL
APAH (WATER)
DOWNWARD
21 UTT.ASADHA F
GOOD
STEADY
VISVADEVAS
UPWARD
22 SRAVAN
F
GOOD
MOVABLE
VISNU
UPWARD
23 DHANISTHA
F
GOOD
MOVABLE
VASANA (INDRA)
UPWARD
24 SATABHISAK H
OK
MOVABLE
VARUNA
UPWARD
25 P.BHADRA
OK
CRUEL
AJA (BRAHMA)
UPWARD
26 UTT.BHADRA M
GOOD
STEADY
AHIRBUDHNYA
UPWARD
27 REVATI
M
GOOD
EXCELLENT PUSAN
28 ABHIJIT
F
OK
M
BRAHMA
FORWARD UPWARD
10. Vedha or Dosha. - This means affliction. Certain constellations are capable of affecting or afflicting certain other constellations situated at particular distances from them. For instance, Aswini is said to cause Vedha to 18th constellation (viz. Jyestha) from it; Bharani to the 16th (viz Anuradha) and so on. The following pairs or constellations affect each other and therefore no marriage should be brought about between a boy and girl whose Janma Nakshatras belong to the same pair unless there are other relieving factors. Aswini and Jyestha; Bharani and Anuradha; Krittika and Visakha; Rohini and Swati; Aridra and Sravana; Punarvasu and Uttarashadha; Pusyami and Poorvashadha; Aslesha and Mula; Makha (Magha) and Revati; Purva and Uttarabhadra; Uttara and Purvabhadra; Hasta and Satabhisha, Mrigasira and Dhanistha. In our example the constellations of the couple (Mrigasira and Dhanistha) belong to the prohibited pair and hence Vedha is found, Vedhakuta is absent. "Literally this word (Vedha) means piecing or hurting. A particular star is said to be Vedha or pierced by another. Where there is such a Vedha-relationship between two stars, alliance should not be recommended. There are five kinds of Vedha as (1) Kantha-Vedha, (2) Kati-(Uru)-Vedha, (3) Pada-Vedha, (4) Shiro-Vedha and (5) Kukshi-Vedha. They are so called because they hurt or pierce the neck, hips or thighs, feet head and stomach respectively. The 27 stars (nakshatra) are grouped under the five heads as follows: (1) Kantha-Vedha: Rohini, Ardra, Hasta, Svati, Sravana, Shatabhishakam. (2)Kati-(Uru)-Vedha: Bharani, Pusya, Purvaphalguni, Anuradha, Purvashadha, Uttarashadha, Uttarabhadrapada. (3) Pada-Vedha: Aswini, Ashlesha, Magha, Jyestha, Mula, Revati. (4) Shiro-Vedha: Mrgashirsha, Chitra, Dhanistha. (5)Kukshi-Vedha: Krttika, Punarvasu, Uttaraphalguni, Vishakha, Uttarashadha, Purvabhadrapada. The reader may note the symmetry in the allotment of the stars from Aswini to the five limbs (panchanga) in an ascending order from the foot to the head. For the descr iption of deities - the stars represent different deities - is done from the foot to the head. This Vedha scheme has been mentioned in Electional Astrology in connection with house construction. How to find out which star is hurt on a particular day? See if any plant is posited in any star of any of the five groups. If there be one, treat the whole group as Viddha (pierced), and so none of the stars can be elected for house construction or house warming. similarly, if the stars of the groom and bride occur in the first group, there would be (neck piercing) Vedha leading to death of either partner. If it be in the second group, it would be Kati-Vedha (piercing of the hips or thighs) whose effect is poverty. If in the 3rd group, Pada-Vedha resulting in wandering from place to place, poverty or loss of position. In the 4th group it is Shiro-Vedha resulting in the husband’s death. In the last group, Kukshi-Vedha this would bring about destruction of children. Hence the stars of the two ought not to belong to the same group. In the absence of this blemish alliance would be beneficial. This is one way of finding Vedha."(M. Ramakrishna Bhat. Essential of Horary Astrology. pages 145-146.) Seems very similar to the above Rajju doesn’t it?
11. Varna. - This seems to signify the degree of advancement of spiritual development, and application of those qualities of the marrying partners, as found in Bhagavad Gita 18th chapter. If the sun sign zodiac, rasi is Pisces, Scorpio and Cancer it represents the highest development - Brahmin (B.G.18:42.); Leo, Sagittarius and Libra indicate the second grade - or Kshatriya (B.G.18:43.); Aries, Gemini and Aquarius suggest the third or the Vaisya (B.G.18:44.); while Taurus, Virgo and Capricorn indicate the last grade, viz., Sudra (B.G.18:44.). A girl belonging to a higher grade of spiritual development should not be mated to a boy of lesser development. The vice-versa or both belonging to the same grade or degree is allowed. Again some other texts slightly differ in the suggested Varnas. It is a fact that the birth Varna of a person is not all important in regards to spiritual development, habits or work defined in Bhagavad Gita are. The unit of agreement is 1. (one) "In addition to the well known four classes viz., priest or Vedic scholars (brahmanas), warriors and administrator
(kshatriyas), traders (vaishyas), and workers (shudras), there are two more classes known as Anulomaja (those born of high class fathers and lower class mothers) and Pratilomaja (children born of lower class fathers and higher class mothers). Both these classes of people give ris e to innumerable mixed castes. However, we are concerned only with these six classes. Each class has been allotted to certain stars as s hown below: Brahman class: Aswini, Punarvasu, Hasta, Mula and Purva Bhadrapada. Kshatriya class: Bharani, Pusya, Citra, Purvashadha, and Uttara Bhadrapada. Vaishya class: Krttika, Aashlesha, Svati, Utarra Ashadha, and Revati. Shudra class: Rohini, Magha, Vishakha and Shravan. Anulomaja class: Mrgashirsha, Purva Phalguni, Anuradha and Dhanistha (Shravistha). Pratilomaja class: Ardra, Uttara Phalguni, Jyestha and Satabhishakam. It would be excellent, if the stars of both be of the same class. So also is the marriage that is contracted between a groom born in a star of a higher class and a bride born in an asterism of a lower class. On the other hand, should the bride’s star and groom’s star belong to a higher and lower class respectively, the result of such an alliance would be inauspicious. This condition of agreement is not absolute. Hence this star-based castedistinction is not at all considered now a days by astrologers. On the other hand, classes or castes are allotted to the Rashis in comparing horoscopes. They are given below: Castes of Signs: (1) Brahmins: Cancer, Scorpio, and Pisces. (2) Kshatriyas: Aries, Leo, and Sagittarius. (3) Vaishyas: Taurus, Virgo and Capricorn. (4) Shudras: Gemini, Libra and Aquarius. Compatibility of horoscopes in respect of Jati is considered on the basis of the lunar signs of the bride and groom. Rules that have been stated for the castes of lunar m ansions (stars) should be applied to the Rashis."(M. Ramakrishna Bhat. Essentials of Horary Astrology, page 139.) "It is significantly noted here that Kardama Muni wasa brahmana, whereas Emperor Svayambhuva was a Kshatriya. Therefore, intercaste marrigae was current even in those days. The system was that a brahmana could marry the daughter of a kshatriya, but a kshatriya could not mary the daughter of a brahmana. We have evidences from history of the Vedic age that Shukracarya offered his daughter to Maharaj Yayati, but the King had to refuse to mary the daughter of a brahmana; only with the special permission of the brahmana could they marry. Intercaste marriage, therefore, was not prohibited in olden days, many millions of years ago, but there was a regular system of social behaviour"(A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 3:21:28., purport.),.....According to the Vedic system, marriages between kshatriyas and kshatriyas or between brahmanas and brahmanas are the general custom. If marriages sometimes take place between different classes, these marriages are of two types, namely anuloma and pratiloma. Anuloma, marriage between a brahmana and the daughter of a kshatriya, is permissible, but pratiloma, marriage between a kshatriya and the daughter of a brahmana, is not generally allowed"(A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 9:18:5. purport.) Another example is in the moral maxims of Chanakya Pandit, ".....one may take a good wife from even a lowly family!" thus proving that character and activity in varna is of utmost importance.
12. Nadi Kuta. - This is considered to be the most important and at the same time the most significant Kuta. In Sanskrit, Nadi means several things but in reference to astrology, it signifies pulse or nervous energy indicating the physiological and, to a certain extent, hereditary factors. The Hindu medical works, such as Ayurveda, Shushruta samhita, Nimi Tantra etc., enumerate three Nadis or humours, viz., Vatha (wind), Pitha (bile) and Sleshma - Kapha (phlegm). A boy with a predominantly windy or phlegmatic or bilious constitution should not marry a girl of the same type. The girl should belong to a different temperament. The three Nadis are ruled by the different constellations as follows:VATA Aswini
PITHA Bharani
SLESHMA (kapha) Krittika
Punarvasu Pushyami Uttara Purva Hasta Chitta Jyestha Anuradha Mula Poorvashadha Satabhisha Dhanistha Purvabhadra Uttarabhadra Aridra Mrigasira
Aslesha Makha Swati Visakha Uttarashadha Sravana Revati Rohini
If the constellation of the boy and the girl fall in different rows, then agreement between the couple will be good. They both should not fall in the middle least there will be many fights, as they are too fiery by nature. Stars of the couple may fall in the first and last line under certain circumstances. If Nadi Kuta is not present on the basis of the Nakshatras, then the same may be reckoned taking into account the Nakshatra Padas. Thus, the different quarters will be governed by the three humours (Nadis) thus: Aswini 1 Bharani 2 Bharani 3 Krittika 4 Rohini 1
Aswini 2 Bharani 1 Bharani 4 Krittika 3 Rohini 2
Aswini 3 Aswini 4 Krittika 1 Krittika 2 Rohini 3
Beginning from Aswini 1, the counting should be done forwards and backwards in threes, as given above. The unit ascribed for this Kuta is 8. (eight) In the example considered above, both the constellations fall in the middle line and hence Nadi Kuta is completely absent, no score. Appendix 1 gives a table for measuring the agreement units. In t he first column, longitudinal, the constellations of the bride are given. In the first horizontal column the boys Nakshatra is given. Take the figure in the column where the girl’s and boys stars intersect. Suppose the boy’s star is Mrigasira 1, the Rasi being Taurus. The girl’s star is Satabhishakam 2, Rasi being Kumbha (Aquarius). Running down our eye from Taurus, Mrigasira 2 (horizontal 1st column) to the horizontal line of Satabhishakam 4, Kumbha we find the figure 26.5 as the total units of agreement.
Special considerations. We have dealt with above fairly exhaustively, the question of marriage adaptability and the importance of the various Kutas or physiological and psychological junctions in the human body and h ow the consideration of each Kuta would enable us to appreciate the harmony or discord likely to prevail between intending marriage partners. EXCEPTIONS:We shall now give certain contingencies arising by virtue of common Janma Rasi, common birth star and the absence of certain Kutas. 1. The absence of Stree Deerga may be ignored if Rasi Kuta and Graha Maitri are present. 2. If the Rasi of the girl is odd, the 6th and 8th Rasis therefrom are friendly. If the Rasi of the girl is even the 2nd and 12th therefrom become friendly. The problems or evil due to the birth or the bride in a Rakshasa Gana star may be ignored if Janma Rasi being 2nd and 12th, 9th and 5th, or 6th and 8th, the lords of the Rasis are then the same or are mutual friends. 3. Though Graha Maitri is by far the most important it need not be considered if the couple have their Janma Rasis disposed in 1 and 7 from each other. 4. Rajju Kuta need not be considered in case Graha Maitri, Rasi, Dina and Mahendra Kutas are present.
5. The evil due to Nadi Kuta can be ignored subject to the following conditions: a) the Rasi and the Rajju Kuta prevail. b) the same planet is lord of the Janma Rasis of both the male and the female. c) the lords of the Janma Rasis of the couple are friends. In many cases the Janma Rasis of the Janma Nakshatras of the bride and groom would be the s ame. Common Janma Rasi:- Views differ as regards results accruing from Janma Rasis being common. According to Sripad Narada Muni common Janma Rasi would be conducive to the couple provided they are born under different constellations, nakshatras. However Garga Muni opines under the above circumstances, the asterism (nakshatra) of the boy should precede that of the girl if the marriage is to prove happy. In case the reverse holds good, Stree Purva, the constellation of the girl precedes that of the boy, the alliance should be rejected. This view is supported by other great sages such as Brhaspati and Brghumuni. To add strength to this direction, presenting another case, the author of Muhurtha Thathwa goes to the extent of saying that in cases of common Janma Rasi provided the man’s constellation is preceding the girls, the Kutas or adaptability need not be applied at all.
Common Janma Nakshatra:- This is a further extension of the principle of common Janma Rasi. The Janma Nakshatras of the bride and groom being one and the same are approved in the case of Rohini, Ardra, Magha, Hasta, Visakha, Sravana, Uttarabhadrapada and Revathi. The effect would be ordinary if the common Nakshatras are Aswini, Krittika, Mrigasira, Punarvasu, Pushyami, Purvaphalguni, Uttara, Chitra, Anuradha, Purvashadha and Uttarashadha, Bharani, Aslesha, Swati, Jyestha, Mula, Dhanistha, Shatabhishakam and Purvabhadrapada. So it is generally happening that common Nakshatras are not recommended. But again the overall picture has to be seen. Here again certain ancient authorities hold that even though the Janma Nakshatras are the same, the evil or problems become nullified if the padas are different. If the Janma Nakshatra belongs to two signs (eg. Krittika) the Pada of the bride should relate to the preceding sign. For example if Krittika is the common Janma Nakshatra the bride should have her Janma Rasi in the month of Mesha and the bridegroom in the month of Vrishabha. If however the common Janma Nakshatra belongs to two signs equally, (eg. Mrigasira and Chitra etc) the sign for the first two quarters should be that of the bridegroom. The couple should not have the same Janma Rasi, Janma Nakshatra, and Pada. However, in regard to Shatabhishakam, Hasta, Swati, Aswini, Krittika, Purvashadha, Mrigasira and Magha the evil given rise to by virtue of common Janma Rasi, Nakshatra and Pada gets cancelled if the couple are born in the 1st quarter.
Destructive Constellations. There is a belief or superstition current in some traditions of the pu blic that girls born under certain constellations cause the death of certain family members (relatives). For instance a girl born in Visakha is said to bring about the destruction of her husband’s younger brother. Consequently parents throughout generations generally try to find a bridegroom who does not have a younger brother. Even when there are other merits in the horoscope it is rejected on the simple ground that the girl is born in Vishakha. We can state however that this is entirely due to ignorance and superstition, as we have not found shastric reference to support this, and so this has no real bearing on the astrological factors governing such considerations as we have presented here. On further inspection we can say that only certain Padas or quarters should be held inauspicious and not the entire Nakshatra. Thus in regard to Vishakha only the last quarter is considered to be rejected and not the first three. Therefore a girl born in the first three quarters of Vishakha should not be considered to bring misfortune to her husband’s younger brother. She may remain living, so do not give her the white sap of milk weed and kill her as has become popular. Similarly the boy or girl born in the first quarter of Mula is to be rejected, as it is said to cause the death of the father-in-law. The last three quarters of Mula Nakshatra however are very beneficial. Another is a girl born in Jyestha, as in shastra it is said to cause problems to her husband’s elder brother. Practically all of the authorities at least agree that certain parts of Mula, Aslesha, Jyestha and Vishakha are destructive constellations - Mula 1st quarter for the husband’s father; Aslesha 1st quarter for the husband’s
mother; Jyestha 1st quarter for the girl’s husbands elder brother and Visakha last quarter for the husband’s younger brother, but not in totality. mooladou swasuram hanti vyaladouca bhidhankanam jyesthadou jyesthajam hanti visakhantecha devaram All these things have been taken into consideration to derive the results of synastry, compatibility for sacred vivaha in conjunction with Vaishnava rituals as per our computer print out.(.......if you haven’t had one contact me for one, or in the future.) Srimad Kalaprakashika shastra gives us an overview in brief on page 76: "Dhinam, Ganam, Yoni, Rasi and Rajju, are the five chief points in which there should be agreement in the horoscopes of the bride and bridegroom. Of these, Dhinam and R ajju are first in importance. Dhinam is particularly so to the Brahmanas; Ganam to Ksatriyas; Rasi to Vaisyas; and Yoni to Shudras. (It is interesting to note the modes of nature in relation to which caste chooses its importance.)
Agreement in respect of Dhinam, Ganam etc. Dhinam gives good luck; Ganam brings wealth; Mahendhram develops attachment; Stree Dheergham promotes welfare; Yoni gives birth to many sons; Rasi shows a growth of family; Rasyadhipathi indicates prosperity in corn; Vasyam favours development of posterity; Rajju inclines to felicity, great happiness in married life and immunity from widowhood; and Vedhai gives many sons. Of these ’Considerations’, to determine suitability the horoscopes of the man and the woman (boy and girl) must agree in at least five places."(B. V. Raman. 1986., seventh edition. Muhurtha or Electional Astrology.) The total score should be 26 or above to be considered properly compatible, and thus worth giving it a go.
Gotra Agreement. "Ancient Sages who handed down the Vedic lore, are seven in number; Marici, Atri, Vasishtha, Angiras, Pulastya, Pulaha and Kratu. There are many list of ancient sages who are called progenitors of Gotras like Vishvamitra, Kashyapa, Gauttama, Jamadagni and Bharadvaj. This lineage (gotra) of horary sages is based on two factors; birth and learning., i.e. from father to son; and teacher (mentor - preceptor) to disciple. the 28 stars (nakshatras) including Abhijit (which is placed in Capricorn between Uttarashadha and Shravan) have been distributed among the above sages at the rate of four asterism’s per sage as follows: (1) Marichi: Aswini, Pushya, Svati, Abhijit. (2) Vasishta: Bharani, Ashlesha, Vishakha, Shravan. (3) Angiras: Krittika, Magha, Anuradha, Dhanistha. (4) Atri: Rohini, Purvaphalguni, Jyestha, Shatabhishakam. (5) Pulastya: Mrgashirsha, Uttaraphalguni, Mula, Purva Bhadrapad. (6) Pulaha: Ardra, Hasta, Purvashadha, Uttarabhadrapad. (7) Kratu: Punarvasu, Chitra, Uttarashadha, Revati. It is said that identical gotra of a boy and girl would lead to calamity. If they belong to different gotras, their union will lead to happiness, prosperity and progeny. This subject can be looked into from another angle. If the stars obtained from the longitudes of their respective lagnas belong to the same gotra or different ones, their effects would be in order moderate or excellent."(M. Ramakrishna Bhat. essentials of Horary Astrology, pages 141-142.) Note: This factor of compatibility of horoscopes is not taken into consideration too much these days, unfortunately with the decline in Vedic culture, and pure family lineages.
Prabhupad: Before marriage takes place, one has to calculate whether they belong to the same family, same disciplic...... Then, if it is the same, the marriage will not take place. Same blood will not be accepted. Same
family means same blood. So throughout the whole world the same blood is n ot allowed in marriage. Tamal Krsna: Yes, that’s going on other places in the world too. Prabhupad: Yes. Tamal Krsna: all over the world. They say that what will happen...... One thing that will happen is that if there’s any...... Of course, this is scientist’s explanation. If there is any weakness within the family line - that means bodily weakness, mental weakness, or anything...... Prabhupad: No, even it is not weakness, it will create weakness, same blood. The different blood will create some incentive, different flow of blood. That is scientific. But who cares for that? Tamal Krsna: Nowadays....... Prabhupad: The Mohammedans, they accept the same blood. Therefore they are not very intelligent. Throughout the whole world the Mohammedans are not very intelligent. Tamal Krsna: They marry within their family. Prabhupad: Yes. And uncles’ daughter. Tamal Krsna: Uncle’s daughter? Prabhupad: Yes. The father and his brother, so his daugther, his son can marry. Bhavananda: First cousins. Prabhupad: First cousins, yes. Jayapataka: There was some case of that in the royalty in France, and they got some bleeding disease from that, hemophilia. If they got cut, then that would never heal. It would only bleed until they died. Prabhupad: So it is very scientific not to get married to someone of the same blood (Morning Walk conversation 2-9-1976.) "According to the Vedic system, any family, brahmana, kshatriya, vaisya, those who are higher caste, they must give at least seven generations account. Otherwise he is not a respectable family. Seven generations. His father (i), his father (ii), his father (iii), his father (iv), his father (v), his father (vi), his father (vii), ....like that. When there is marriage, then there is check corroboration......... If within the seventh generations it collides, then there will be no marriage, because it becomes the same family. One cannot marry in the same family. He must pick up another family. Otherwise one could marry his own sister. No. That is not possible. So these family descendants, still there is gotra. Gotra means in which family one is coming. Everyone must say his gotra and family titles. Gotra means guru, disciplic succession. Acyuta-gotra. We Vaishnava, our gotra is Acyuta-gotra, Krsna. Krsna’s name is Acyuta. Because we give up our other family gotra. We accept. Actually originally everyone is coming from Krsna"(A.C.Bhaktivedanta Swami. Srimad Bhagavatam lecture 10-2-1972.) However such a statement should not be included when devotees are looking for the gotra o f a prospective mate for marriage, least there be no marriage for Vaishnavas ever again - as we are all Acyuta-gotra - check as above with either nakshatra based gotras or family gotras. . “The devotees are referred to as acyuta-gotra, or the dynasty of the Supreme Personality of Godhead. The Lord is called Acyuta, as indicated in Bhagavad-gétä (senayor ubhayor madhye rathaà sthäpaya me cyuta). The Lord is infallible in the material world because He is the supreme spiritual person. Similarly, the jévas, who are part and parcel of the Lord, can also become infallible. Although Prahlädas mother was in the conditional state and was the wife of a demon, even Yakñas, Räkñasas, women, çüdras and even birds and other lower living entities can be elevated to the acyuta-gotra, the family of the Supreme Personality of Godhead. That is the highest perfection.” (A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 7:7:54. Purport.) “Different gotras, or family designations, are distinctions in terms of the material body, but when one comes to Kåñëa consciousness he immediately becomes one of the Acyuta-gotra, or descendants of the Supreme Personality of Godhead, and thus becomes transcendental to all considerations of caste, creed, color and nationality.” (A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 4:21:12.purport.) arcye viñëau çilä-dhér guruñu nara-matir vaiñëave jäti-buddhir viñëor vä vaiñëavänäà kali-mala-mathane päda-térthe mbu-buddhiù çré-viñëor nämni mantre sakala-kaluña-he çabda-sämänya-buddhir viñëau sarveçvareçe tad-itara-sama-dhér yasya vä näraké saù “One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the
disciplic succession as an ordinary man, who thinks the Vaiñëava in the Acyuta-gotra to belong to a certain caste or creed or who thinks of caraëämåta or Ganges water as ordinary water is taken to be a resident of hell.” (Padma Puräëa) “So if we serve Kåñëa, that is our Acyuta position. If we deny to serve Kåñëa, that is vicyuta, fallen condition. Acyuta and vicyuta. So to become Kåñëa conscious means acyuta-gotra. Acyuta-gotra. Gotra, perhaps you do not know. Gotra is the family tradition. According to Vedic civilization, everybody has got gotra. Gotra means of the same family, of åñis, gotra, from the åñis. So we have to become acyuta-gotra, again belonging to the family of Kåñëa. Now we are fallen. Therefore we have forgotten that we belong to the family of Kåñëa. When we revive our consciousness, Kåñëa consciousness, that “I belong to the Kåñëas family...” Kåñëa is not alone, eko bahu çyäma. He wants to enjoy.” (A.C. Bhaktivedanta Swami Prabhupada. 18th July 1973. Bhagavad Gita class 1:21-22. London, England.) “So these family descendants... Still there is gotra. Gotra means in which family one is coming. Everyone must say his gotra and family title. Gotra means the guru, disciplic succession. Acyuta-gotra. We Vaiñëava, our gotra is acyuta-gotra, Kåñëa. Kåñëas name is Acyuta. Because we give up our other family gotra. We accept. Actually, originally everyone is coming from Kåñëa. From Kåñëa the Käraëärëavaçäyé Viñëu. From Käraëärëavaçäyé Viñëu, Garbhodakaçäyé Viñëu. From Garbhodakaçäyé Viñëu, Brahmä. From Brahmä, the sages, the Manus. In this way, everyone is descended from Kåñëa. And Kåñëa confirms also in the Bhagavad-gétä, sarva-yoniñu kaunteya mürtayaù sambhavanti yäù täsäà brahma mahad-yonir ahaà béja-pradaù pitä ‘I am the origin, or seed-giving father. Trees, plants, aquatics, by their karma they have to accept different dress, but as spirit soul, everyone is part and parcel of Kåñëa. That is also confirmed in the Bhagavad-gétä. Mamaiväàço jéva-bhütaù.” (A.C. Bhaktivedanta Swami Prabhupada. 2nd October 1972. Srimad Bhagavatam 1:3:27. lecture. Los Angeles.) “Prabhupäda: So it is very scientific not to get married of the same blood. Jayapatäkä: Many people ask us what gotra we are. Prabhupäda: You are acyuta-gotra. You can say acyuta-gotra. Acyuta means never falls down. Tamäla Kåñëa: Never falls down. Prabhupäda: Yes. Tamäla Kåñëa: There is such a gotra as that? Prabhupäda: Yes, acyuta-gotra. All devotees are... We are identified with Kåñëas family, acyuta-gotra. (break) ...madhye rathaà sthäpaya me acyuta. Acyuta is Kåñëa. So Kåñëa conscious man means acyuta-gotra.” (A.C. Bhaktivedanta Swami Prabhupada. 9th February 1976. Morning Walk. Mayapur.) “The word gotrajaù is significant in this connection. Brähmaëas generally act as spiritual masters of two dynasties. One is their disciplic succession, and the other is the dynasty born of their semen. Both descendants belong to the same gotra, or dynasty. In the Vedic system we sometimes find that both brähmaëas and kñatriyas and even vaiçyas come in the disciplic succession of the same åñis. Because the gotra and dynasty are one, there is no difference between the disciples and the family born of the semen. The same system still prevails in Indian society, especially in regard to marriage, for which the gotra is calculated. Here the word gotrajaù refers to those born in the same dynasty, whether they be disciples or members of the family.” (A.C. Bhaktivedanta Swami Prabhupada. Srimad Bhagavatam 9:1:38-39. Purport.) “Our personal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta, and we often used to visit their Rädhä-Govinda temple. They belong to the same family as we do. (Our family gotra, or original genealogical line, is the Gautama-gotra, or line of disciples of Gautama Muni, and our surname is De.) But due to their accepting the posts of Zamindars in the Muslim government, they received the title Mullik. Similarly, Rüpa, Sanätana and Vallabha were also given the title Mullik. Mullik means “lord.” Just as the English government gives rich and respectable persons the title “lord,” so the Muslims give the title Mullik to rich, respectable families that have intimate connections with the government. The title Mullik is found not only among the Hindu aristocracy but also among Muslims. This title is not restricted to a particular family but is given to different families and castes. The qualifications for receiving it are wealth and respectabilityi
Sanätana Gosvämé and Rüpa Gosvämé belonged to the Bharadväja-gotra, which indicates that they belonged either to the family or disciplic succession of Bharadväja Muni. As members of the Kåñëa consciousness movement we belong to the family, or disciplic succession, of Sarasvaté Gosvämé, and thus we are known as Särasvatas. Obeisances are therefore offered to the spiritual master as särasvata-deva, or a member of the Särasvata family (namas te särasvate deve), whose mission is to broadcast the cult of Çré C aitanya Mahäprabhu (gaura-väëé-pracäriëe) and to fight with impersonalists and voidists (nirviçeña-çünyavädi-päçcätyadeça-täriëe).” (A.C. Bhaktivedanta Swami Prabhupada. Sri Chaitanya Charitamrita Adi lila 10:84. Purport.)
Pakshi Agreement. "In this scheme each star has a Totem-bird. If both the stars have the same bird, the matching will be excellent. If the birds are different, but friendly to each other, it would be moderate; while if they be inimical to each other, the result would be injurious. For the Five stars from asvini to Mrgashirsha, the presiding bird is Bherunda; for the next six stars from Ardra to Purvaphalguni, it is called Pingala; for the next s ix from Uttaraphalguni to Anuradha, it is called Kaka (crow); for the next five from Jyestha to Shravan, it is called Kukkuta (cock); and lastly for the next five Dhanistha to Revathi, it is Mayura (peacock).(Note: This too is not compulsory.)"(M. Ramakrishna Bhat. essentials of Horary Astrology, pages 142.)
Bhuta (Element) Agreement. There are five elements (pancha-mahabhutas) as Bhu (Earth); Apah (Water); Tejas (Fire); Vayu (Air); and Akasha (Ether). The first five stars beginning with Aswini constitute the earth element; the next six stars from Ardra, water element; the next five from Uttaraphalguni fire element; the next six stars from Anuradha, air element; and lastly the five stars Akasha element (Ether). If both have the same element, it is very auspicious. Similarly the combination of fire and air elements is beneficial. If one party has earth, it could be joined with any other element for beneficial results. However, water and fire are inimical and harmful. But the union of the rest is not forbidden. Elements are assigned to the signs too: Gemini and Virgo constitute earth elements.; Taurus, Cancer, and Libra, water; Aries, Leo and Scorpio, fire; Capricorn and Aquarius, air; and Sagittarius and Pisces, ether."(M. Ramakrishna Bhat. essentials of Horary Astrology, pages 147.)
Age Agreement. "In the good old days when child marriage was the order of the day (this became prevalent during the medieval period) the ideal marriage was (considered) one where the male’s age was treble that of the female. If it is double, the effect is considered moderate. If the boy be younger than the girl, extinction of family would follow. In the Vedic period, however, the rules were quite scientific. For, the ancient lawgivers have ordained that a girl should wait for three years after she comes of age and then elect a worthy youth for her partner. Caraka, the doyen of Ayervedic Masters, has asserted that a youth below 25 years and a girl below 16 years ought not to beget issue."(M. Ramakrishna Bhat. Essentials of Horary Astrology, pages 148.)
Mental Attraction. "In matrimonial alliance the most important factor is the mutual attraction and jubilant or buoyant mental attitude of the two persons. On the other hand, if a show of interest is put up under compulsion, their wedded life would not be very happy. It is said, ’Mano hi janmantara-sangatijnam’ - ’the mind remembers associations of previous life.’ Hence even in the absence of other points of agreement, this alone would confer ideal conjugal felicity. For, the sub-conscious mind tells one, ’this is your life-partner according to your past karma.’ Karma is inviolable. It is otherwise known as fate!"(M. Ramakrishna Bhat. Essentials of Horary Astrology, pages 149.)
Note: in the Vedic system these are secondary estimations of agreement.
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