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VEDIC ASTROLOGY AND CHILDBIRTH
VEDIC ASTROLOGY AND CHILDBIRTH
A native will beget children if the 5th is owned by a benefic or a benefic is standing in 5th or the 5th is aspected by a benefic. If the 5th is owned by a malefic and occupied/aspected by another malefic, the native will have no children.
If the 5th from Asdt or Moon (whichever is stronger) happens to be owned by a benefic and if one of the shad vargas (viz classifications) of the 5th bhava madhya happens to belong to Jupiter or the 5th is aspected by a benefic, the native shall have a son without fail through his married wife.
Number of sons will equal the number of navamsas covered by the lord of 5th. Of these navamsas, number of children equalling the number of navamsas which have fallen in benefic signs or which have benefic aspect/connection, will prosper; and number of children equalling the number of malefic navamsas or navamsas with malefic aspect/connection will not thrive. A benefic navamsa with strong benefic aspect will give double the results.
Aspect to a navamsa is called for here. This requirement will be satisfied if the zodiac sign in
which the navamsa falls is aspected by a planet.
which the navamsa falls is aspected by a planet.
Masculine navamsas represent boys and feminine navamsas, girls. If lord of 5th is suffering debilitation, combustion or stay in bitter enemy house, even if having benefic connection, there may be no issues.
If the 5th house happens to be Capricorn or Aquarius or the 5th bhava madhya falls in a varga of Saturn, aspected by Mercury, and not aspected by Sun/Mars/Jupiter, the native will have a son born to his wife, out of wedlock, known as KSHETRAJA.
Same result will occur if 5th bhava falls in a Mercurian sign/varga, aspected by Saturn, and not aspected by Sun, Mars or Jupiter.
In SARAVALI text circulating in Andhra, this sloka has been interpreted thus -
If the GANA ruled by Saturn in the 5th house is aspected by Mercury, not aspected by Sun, Mars
or Jupiter, the native will have kshetraja. In this context, GANA means a varga (classification viz.
Rasi, Hora, Drekkana, Saptamsa, Navamsa, Dwadasamsa and Trimsamsa). According to this
interpretation, one of the seven classifications may be that of Saturn, aspected by Mercury or
vice versa. Here, the aspecting planet has also got to be in the same varga.
or Jupiter, the native will have kshetraja. In this context, GANA means a varga (classification viz.
Rasi, Hora, Drekkana, Saptamsa, Navamsa, Dwadasamsa and Trimsamsa). According to this
interpretation, one of the seven classifications may be that of Saturn, aspected by Mercury or
vice versa. Here, the aspecting planet has also got to be in the same varga.
Assuming 5th is Capricorn or Aquarius, Mercury’s full aspect is enough. Assuming 5th bhava madhya falls at 15° Libra, the 5th bhava madhya is in 2nd drekkana ruled by Saturn. In this case, mercury has to be in Aries 2nd drekkana for his full aspect on Saturnian GANA.
From the context and general build of the sloka, both the interpretations seem to be correct. In the former, the yoga will apply only if the 5th falls in a Saturnian/Mercurian sign whilst in the latter, the yoga may arise in any sign subject to the varga being that of Saturn or Mercury. The scope is enlarged in the latter.
If Capricorn or Aquarius becomes the 5th and if Saturn is standing there with aspect of Moon, the native will have an adopted son. Aspect of Mercury in place of Moon indicates a KREETA PUTRA. This is how the sloka has been interpreted in Andhra texts.
There is a difference of opinion amongst the South Indian savants with regard to the interpretation of that part of the sloka, pertaining to KREETA PUTRA. According to this opinion, the 5th house should fall in a Mercurian sign with Mercury posited in there and aspected by Moon.
Kreeta Putra is said to be a child whose worthiness to be adopted in NOT considered
but is purchased for cash.
but is purchased for cash.
From the context and general build of the sloka, the translators prefer the first opinion.
If the Saptamsa of the 5th happens to be owned by Mars whilst Saturn is posited in 5th, without aspect or conjunction, the native will possess a KRITRIMA PUTRA. this interpretation is based on Andhra texts.Incidentally, Saptamsa is given importance here. This is in keeping with Maharshi Parashara Immortal Astrological Classic BRIHAT PARASHARA HORA wherein he advocates use of Saptamsa Chakra for
predictions concerning issues.
predictions concerning issues.
This sloka has been interpreted differently in South Indian vernacular texts thus :
If the 7th house falls in Aries/Scorpio whilst Saturn is standing therein without any aspect,
the native will have KRITRIMA PUTRA.
the native will have KRITRIMA PUTRA.
The first interpretation is based on the use of words SAPTAMA BHAGA in the sloka, whilst the 2nd interpretation is based on the words SAPTAMA BHAVA in the said sloka. The translators support the first interpretation without any hesitation.
KRITRIMA PUTRA is one who has all the features and qualities befitting the parents, but who is
not actually adopted but taken in, out of love, as their son.
not actually adopted but taken in, out of love, as their son.
If one of the vargas of the 5th house belong to Sun and Sun stands in that varga aspected by Mars, the native will have a BIJA PUTRA (a son born to native through a woman belonging to a low community, not married by him).
Example :
If Sun is standing in Leo or own Hora/drekkana/saptamsa/navamsa/dwadasamsa and is aspected by Mars, the yoga arises. Mars should be occupying the same number of varga as that of Sun. If Sun is in 2nd drekkana, Mars should also be in 2nd drekkana; if Sun is in 5th navamsa, Mars
should also be in 5th navamsa and so on.
If Sun is standing in Leo or own Hora/drekkana/saptamsa/navamsa/dwadasamsa and is aspected by Mars, the yoga arises. Mars should be occupying the same number of varga as that of Sun. If Sun is in 2nd drekkana, Mars should also be in 2nd drekkana; if Sun is in 5th navamsa, Mars
should also be in 5th navamsa and so on.
South Indian texts interpret this sloka to mean thus :
If the 5th happens to be Leo with Sun posited in there, aspected by Mars, the native will beget
a child known as BIJA PUTRA.
If the 5th happens to be Leo with Sun posited in there, aspected by Mars, the native will beget
a child known as BIJA PUTRA.
If Moon is standing in a martian sign, which happens to be the 5th with aspect of Saturn, and without any other aspect, the native will possess a GOODHOTPANNA (son born to his wife due to her intimacy with someone). This sloka is by KARUNA MUNI.
The Andhra interpretation for this sloka is – If Moon in 5th occupies a Martian Navamsa and is aspected by Saturn, the native will beget a Goodhotpanna.
Hindi texts interpret this sloka as – If Moon is in 5th in Martian Navamsa aspected by Saturn, without aspect of any benefic, the son will be a fool and of a low type.
Mars in 5th (which happens to be Capricorn/Aquarius) if aspected by Sun, the native will have an APAVIDHA PUTRA (one who is forsaken by parents). This sloka is by KARUNA MUNI.
If Moon is conjunct with Saturn and both of them occupy Capricorn/Aquarius, which happens to be
the 5th or Moon occupies one of Saturn’s vargas in the 5th aspected by Sun and Venus, the native
will have a PUNARBHAVA PUTRA (one born to a woman who has been forsaken or divorced by her
husband and out of wedlock).
the 5th or Moon occupies one of Saturn’s vargas in the 5th aspected by Sun and Venus, the native
will have a PUNARBHAVA PUTRA (one born to a woman who has been forsaken or divorced by her
husband and out of wedlock).
The South Indian interpretation for this sloka runs thus - Moon standing Saturnian signs/vargas, whilst Saturn in 5th is aspected by both Sun and Venus, the native will beget a Punarbhava Putra.
If Moon is very weak in the matter of Rasmies and is with combustion in any sign, whilst the 5th is conjunct or aspected by Sun, the native will have a KANEENA PUTRA (the native marries a woman who already has a son from her previous marriage).
If Sun and Moon occupy their vargas in Cancer or Leo, which happen to be the 5th, aspected by Venus, there will birth of a SAHODA PUTRA (one who is aleady in the womb of mother at the time of marriage). Sun and Moon should be in the same sign.
The interpretation given for this sloka, which is slightly different compared to Andhra texts, is
as follows in malayalam version : if the 5th happens to be Cancer/Leo wherein Sun and Moon
are together and aspected by venus; or Sun and Moon stand on their own vargas in 5th house
aspected by Venus, there will be birth of SAHODA PUTRA.
as follows in malayalam version : if the 5th happens to be Cancer/Leo wherein Sun and Moon
are together and aspected by venus; or Sun and Moon stand on their own vargas in 5th house
aspected by Venus, there will be birth of SAHODA PUTRA.
If 5th is owned by malefic and is occupied by a malefic (without benefic aspect), there will be no issues. If there is also a benefic aspect, there will be birth of children after necessary propitiatory measures/shantis.
If Venus aspects its own navamsa occurring in the 5th house, birth of a son through maid-servant will occur. If Moon is stronger than Ascendant, this yoga may be considered with reference to 5th of Moon sign.
If the 5th happens to be Taurus, Libra, or Cancer, Moon and Venus in of these signs, the native will have more of girl children. This yoga occurring in Taurus or Cancer is more powerful.
If the 5th, Moon and Venus occupy masculine signs, the native will have a mixture of boys and girl children.
Moon in 10th, Venus in 7th and a malefic in 4th indicates that the native will have no issues and that the native’s dynasty will cease with him.
Mars in 5th, either as lord of Asdt or lord of 5th indicates birth of some children. If such Mars is conjunct or aspected by Jupiter, the first born will die. If there is aspect of Venus or other planets, same results should NOT be predicted.
Mars in 5th indicates loss of all children born.
If all the 3 malefics are in 5th, it denotes that the native will have no happiness and will have few relatives.
Mars alone in 5th indicates defect in any organ. Saturn alone in 5th indicates diseases.
Mercury, Jupiter or Venus in 5th indicates growth of everything the 5th signifies viz. happiness,prosperity and finance.
How Vedic Astrology Works
Life is simple for those who can comfortably dismiss Vedic Astrology as bunk, superstition and a mental aberration – a globally-shared delusion that plagues some ‘modern’ minds. Having vented thus, the sceptics can then return to their lives with all the random inherent chaos as they continue to make their way through the foggy minefields that represent life and its uncertain realities for them. For the rest of us, presumably the majority – the strength of faith varies across the sample and actually in any given individual from one time to another as well; therefore, we must continue to seek the solution. Unfortunately, we are at an early stage of re-exploration during which we have seen the veracity of many of the astrological principles and for the most part have a certain degree of confidence in astrology possessing some validity as well as utility but cannot really explain to ourselves and to others how all of this comes about and works as it seemingly does.
Many attempts have been made towards explaining astrology, postulations ranging from the esoteric to the mundane. Sadly, some of the attempts have been overly reductionistic or too down to earth having been created to satisfy the physical framework, and not necessarily by those who are knowledgeable in either Vedic astrology or the scientific discipline they were borrowing from. This makes for some rather unconvincing and at times erroneous explanations making the exercise somewhat futile. I am sure that their hearts were in the right place, though.
Most of us are more comfortable with the physical realm and prefer to view the world as one with rather concrete dimensions where known (physical) matter and energies constitute the fence around the courtyard of personal reality. Thus we witness attempts towards explaining astrology as being based on gravitational effects or some sort of electro-magnetism. The simpler explanations utilize these energies as being directly responsible for astrological “effects”, while the more subtle and sophisticated frameworks depend on influences being switched or triggered by some form of physical force acting by itself or through resonance or some other subtle derivative. These make for some rather interesting theories, such as the one elaborated by Percy Seymore.
At the other end of the spectrum lie theological explanations, such as the concept of ‘devas’ or godly beings which are represented in the physical plane as the planets and other astrological indicators. The spiritual beings and energies that are linked, yoked, coupled to the planets are then believed to be capable of influencing our lives and our earthly being. Some of us (mostly jyotishis or Indian astrologers) strongly believe that these ‘beings’ are influencing us directly and actively while others believe that these influences indicate trends and time periods that surround us but might not necessarily be influencing us directly. We therefore have the oft-repeated adage: “Stars impel, but do not compel”. While the concept of a glowingly radiant supernatural being holding our reins might be a bit difficult for the modern pragmatic householder to absorb in his belief framework, this could be a somewhat interesting way of describing the existence of a subtle force or phenomenon that links the wandering planets and us – some subtle, yet unidentified and certainly undefined form of influence that is awaiting identification by science in due course of time.
The construct of Vedic astrology is based on the following theoretical infrastructure. Based on ones time, date and place of birth, one captures a snapshot of the heavens as viewed from the earthly vantage of the epoch for such a birth. There is thus a personal orienting point, the ascendant which essentially is the point of intersection of the horizon at ones birthplace and the zodiac, the stellar path through which the rest of the solar system apparently moves along, as viewed from the earth. The movement therefore takes into account the actual motion of the planets around the sun (and in the case of moon – around the earth), as well as the modified view of same due to the earthly perspective. We therefore run into phenomena like retrograde motion of the planets, combustion and eclipses which are products of our geocentric view of the neighbouring universe. Within this framework, the different elements (planets, signs, etc) hold certain relationships and associations and these association-patterns are then vested with specific attributes and represent effects and influences that form the symbolic logic and rules within Vedic astrology and are utilized to produce a reading.
The unescapable phenomenon then underlying astrology is that the different elements are related to each other and to our lives. This can be a simple construct where our being born in certain months creates sub-populations that would share certain similarities. These are the sun-sign based groupings or the 12 clans of the zodiac. Similar sub-groupings can result from our utilizing other factors, such as, lunar groups (utilized by jyotish), groups of ascendants or other planetary groups. These groups will contain larger or fewer number of people based on whether the astrological body is a slow-moving one or rapidly-moving. The ascendant being one of the rapidly moving indicators (on an average 2 hrs per sign) would result in all births taking place on a given day classifiable into a maximum of 12 groups (for equatorial births) and somewhat fewer groups as we move the birthplace towards the poles. Due to the tilted axis of the earth, some signs may not rise at all in extreme latitudes. The moon is the fastest moving ‘body’, so lunar groupings will produce cohorts that group all people born during a 2-2.5 day period into the same sign. Similarly, each sun-sign birth group lasts approximately 30 days because from the earth we view the sun as traversing through a constellational sign in nearly 30 days. Saturn is the slowest moving planet in the jyotish framework (nearly 2.5 years per sign), so all those born during a given 2.5 year period would share the Saturn in the same sign in their natal horoscopes and we can thus group human society into 12 Saturn-related subgroups. Unlike Indian Vedic astrologers, their tropical brethren include even more distant and slower-moving planets like Uranus, Neptune and Pluto and can work those into the classification as well with increasing periodicities.
It would be simplistic to use these groups as the sole basis for classifying humanity because at all points during consideration of astrological factors we must remind ourselves that while it is convenient to view the horoscopic factors one at a time, they probably work simultaneously and the sum-total or more precisely the resultant of all the influences and factors ultimately determines our individual astrological picture and our specific traits and responses in life. Whether astrological factors influence our lives or indicate possibilities, one would need to incorporate the multiple factors that underlie our being into what we term the “human experience” or the ‘life experience’. Even seasoned astrologers often forget this and focus on one factor or a few factors overly and the cart of astrological reasoning risks getting derailed, as a consequence. This is why serious astrologers shrink away from what is somewhat derogatorily referred to as “sun-sign astrology”.
I once had the privilege of communicating with an astrologer from the ‘humanist’ school (a tropical school of astrological thought). He explained astrology as being based on the analogy of a clock at noontime. We all know that the clock striking the noon-hour is associated with a lot of individuals feeling hungry and proceeding to address their natural need for seeking nourishment. It is important to note that the clock was not ‘making’ them hungry, and yet by looking at the clock with the sun overhead, one could safely assume that a lot of people were hungry at that moment and seeking nourishment. Astrology could be working along similar lines and a given planetary pattern somehow became yoked with our behaviours, fate and destiny, etc. and the correlation between a specific astrological pattern or cycle and a human event, though not connected causally, could be responsible for the utility of astrology as a predictor/descriptor of human beings and their activities. The Jungian concepts are very attractive within this framework as well, in which all elements of the universe are connected; synchronicity results as a consequence of the inherent connectivities and may be utilized for describing and utilizing cycles or patterns and translating those into human endeavour and experiences.
To a certain extent it does not make much difference whether the astrologer tells someone: “During such and such period, you will have an accident due to there being a difficult transit to your natal mars, so be careful!” or ‘During such and such period, there is a difficult transit to your natal mars and there is a likelihood of your getting involved in an accident, so be careful!’ In either case, though the tone remains very different, an event that is negative and probably avoidable to some extent, is being forecast. If the implication is that the negative event is unavoidable, then astrological advice will really not serve any pragmatic utility and promote fatalism and defeatism. This raises a debate on its own as to ones fate being cast in stone and unchangeable or of ones experience being entirely fated while others may allow some degree of prevention or modification as being likely. The latter form the basis for remedial Vedic astrology that is a big part of jyotish, sometimes a bit overplayed, for that matter. This also takes into consideration the law of action and consequence, that is exemplified by the theory of Karma in Hindu thought or “As you sow so shall you reap” in Biblical thinking or similar adages that exist in other religions. Vedic Astrology cannot really cleanly divorce itself from this difficult and somewhat esoteric philosophy and sooner or latter, each conscientious astrologer would be forced to think along these lines and would have to incorporate this concept somehow into his or her framework of astrological belief.
Those of a theological and more accepting bent of mind will immediately see the consonance and relationship of this with the connectedness between the esoteric elements of our universe that are represented by concepts such as the akashic records and the circle of time or events in the future essentially being already in place and capable of being accessed in a non-linear manner (through divination) and other thoughts that can make the entire construct and concept of reality extremely complex because it would have to extend into realms beyond the physical and those currently known to science. The important point, though, is that if all of this is indeed true then there would have to be some intelligence that underlies this superficially chaotically-random universe that we inhabit. And, if this is true, then obviously the randomness and chaos is really a result of our lack of comprehension of the true and complete essence of this intelligence and its product – the creation. A somewhat circular logic but we know from direct physical experience that both the chicken and egg are real, and also connected in a cause and effect related manner! Astrology too is, for those who care to devote sufficient time and attention to its study and practice!
After accepting the law of karma and that the life experience unfolds over a large number of sequential appearances of the individual, one also needs to accept that there must be a very good reason for such a series of reappearances. The scholastic model, namely, that we revisit the earthly plane to learn more and often the same thing again and again does make sense. What does not make sense is the fact that nearly all of us have no memory of our past experiences and would it not have been more efficient if we knew our problems and deficiencies from earlier times? The wise ones remind us that it is not the mind but the soul that is learning and that most of us are aware of our selves only up to the mental plane and not any higher. It is almost as if the senior manager is more aware of the big picture ‘reality’ than the lowly worker who only handles a piece of information at a time for processing it for upward transmission. But, while it is nice to feel being a part of a mammoth organization, the individual cannot be blamed for not experiencing any satisfaction or for not being able to make any sense of or ‘real’ contribution to this “process” or ‘System’. With a sufficient degree of assumptions, astrology does provide some structure and sense to this schematic but does not really add to our experiential insight of the life and path of the soul that we are a part of. Perhaps intellectually, but definitely there is no real sense of understanding of all of this.
If astrological insight is combined with meditative insight, sometimes the picture becomes a bit clearer as one acquires deeper though still fragmented insight and understanding into ones personal quest and how it relates to the rest of the existence generally. This is not easy and takes time to develop and often does not leave us with any greater degree of satisfaction, in the end. Anyway, it serves as an effective tool for personal comprehension and does not represent a good or effective aid for making others understand this reality. Language, though adequately able to convey sequential concepts shows its limitations when attempting to explain something so complex as human experience and the mechanisms underlying the same – as attempted to decipher through astrology or similar constructs. Let us not lose sight of the fact, though, that language is evolving in parallel with our increasing comprehension and yet may be the best way to define and describe it ALL in the long run.
I am convinced over the decades of my direct experience with it, simply through the veracity of the descriptive and predictive ability of Vedic astrology, that there is a significant synchronicity in the geocentric astronomical movement and positioning of the astrological indicators and the “human experience.” The synchronicity had been in my face long enough and frequently enough to not be noticeable without ignoring it entirely dishonestly. Why and what connects human life with the rules of Vedic astrology that are based on the movement of astro-indicators as viewed from the earth is not directly known. But so were not the distant celestial objects before radio-astronomy. The absence of evidence is not necessarily any evidence of absence! The fact that for the most part the geocentric vantage (as opposed to true astronomical positioning from a heliocentric or galactocentric vantage) has a better concordance with the astrological synchronicity is probably a hint and not a deterrent towards the veracity of astrology. The why is not known, yet, but the if is not in question for anyone who has sincerely, honestly and consistently studied and experimented with Vedic astrology, even for a few years.
Despite those astrologers who are engaged in camp wars and waste their energies in arguing for the supremacy of their school or zodiac, others are beholden in awe at the marvel of very different vantage and rule-structures that still make it possible for different schools to come to similar astrological conclusions through using different conceptual frameworks and rules. On the one hand this highlights the enormous width and scope of human reasoning, and on the other makes one aware of how much the horizon of knowing really extends beyond ones horizon of cognition and current knowledge. To me, personally, the redundancy of the knowledge systems that different astrologies represent – despite their very large differences – indicates that this is a message that is important and the universal intelligence makes sure that we get it one way or another, through portals of cognition and comprehension that we know little of in our infantile state of cognitive evolution. If we can only put aside our territorial scythes for a moment we shall realize (paraphrasing a very wise astrologer friend and guide of mine) that the bird of divination (knowing) has two wings: logic and intuition; remove one and all the bird can do is go round and round in circles, as it pivots around its shadow – its ego, never even taking off the ground, while the blazing sun of true knowledge shines directly overhead.
NARAYANA DASHA
Category: Jagannath
Bhagavan Śrī Kṛṣṇa
Extracts from Book: Narayana Dasa
Birth data: 20th July 3228 BC i.e. Night of 19th July as per Hindu Calendar; 77E42’, 27N35’)
It is apt to take up the chart of Bhagavan Śrī Kṛṣṇa after that of Aurobindo. We are not offering any readings here as this is far too detailed and is beyond the scope of this book.
Step 1: Determination of Starting sign
The starting sign is to be determined between the Lagna (Taurus) and the seventh house (Scorpio) on the basis of the strength (refer Chapter 1, Sources of strength).
1) Rule (2) of First Source of strength : Both signs have one planet each and are equally strong. Try next rule.
2) Rule (1) of Second source of strength: Both signs are aspected by their Lords (Venus placed in a movable sign aspects Taurus, a fixed sign by Rāśi Dṛṣṭi[1] and Mars & Ketu also aspect Scorpio by Rāśi Dṛṣṭi). None of the signs are aspected by either Jupiter or Mercury (Rāśi dṛṣṭi alone is considered) as these planets are in a dual sign. Both signs are equally strong as one of the three conditions applies. Try next rule.
3) Rule (3) of First Source of strength: Moon placed in Taurus is exalted whereas Saturn is placed in an inimical sign in Scorpio. Taurus is stronger than Scorpio and shall furnish the starting Nārāyaṇa daśā.
Step 2: Determine the period of the signs
| Rāśi | Lord | Basic Period | Exaltation /Debility | First Cycle | Second Cycle |
| A | B | C | D= (B+C) | E=(12-D) | |
| Aries | Mar | 4-1=3 | -1 | 2 | 10 |
| Taurus | Ven | 3-1=2 | 0 | 2 | 10 |
| Gemini | Mer | 4-1=3 | +1 | 4 | 8 |
| Cancer | Mon | 3-1=2 | +1 | 3 | 9 |
| Leo | Sun | 13-1=12 | 0 | 12 | 0 |
| Virgo | Mer | 13-1=12 | +1 | 12 (Max) | 0 |
| Libra | Ven | 10-1=9 | 0 | 9 | 3 |
| Scorpio | Mar | 9-1=8 | -1 | 7 | 5 |
| Sagittarius | Jup | 10-1=9 | 0 | 9 | 3 |
| Capricorn | Sat | 3-1=2 | 0 | 2 | 12 |
| Aquarius | Rah | 8-1=7 | 0 | 7 | 5 |
| Pisces | Jup | 7-1=6 | 0 | 6 | 6 |
Step 3: Check whether Saturn or Ketu is in the Starting sign.
The starting sign is Taurus and neither Saturn nor Ketu is placed in it. Thus, tables-11 & 12 are not applicable. Refer to table-10 for order of daśā.
Step 4:Draw a table showing the two cycles of the Nārāyaṇa Daśā
Table 16:Śrī Kṛṣṇa Nārāyaṇa daśā:
| Daśā | Period | From (BC) | To (BC) | Remarks | |
| Ta | 02 | 3228-07-20 | 3226-07-20 | Śrī Kṛṣṇa lived in this world for 125 years (both historical literature like Viṣṇu Purana and Bhagavatam confirm this fact). Thus, it would not be possible to use any Daśā with a limited period for this chart. This shows the supremacy and universal applicability of the Nārāyaṇa daśā. | |
| Sg | 09 | 3226-07-20 | 3217-07-19 | ||
| Cn | 03 | 3217-07-19 | 3214-07-20 | ||
| Aq | 07 | 3214-07-20 | 3207-07-20 | ||
| Vi | 12 | 3207-07-20 | 3195-07-20 | ||
| Ar | 02 | 3195-07-20 | 3193-07-19 | ||
| Sc | 07 | 3193-07-19 | 3186-07-20 | ||
| Ge | 04 | 3186-07-20 | 3182-07-20 | ||
| Cp | 02 | 3182-07-20 | 3180-07-19 | ||
| Le | 12 | 3180-07-19 | 3168-07-19 | ||
| Pi | 06 | 3168-07-19 | 3162-07-20 | ||
| Li | 09 | 3162-07-20 | 3153-07-19 | ||
| Second Cycle | |||||
| Ta | 10 | 3153-07-19 | 3143-07-19 | Śrī Kṛṣṇa left this world with the advent of Kāli Yuga in 3102 BC in the Nārāyaṇa Daśā of Capricorn. He was wounded in the feet (Saturn in third from AL in a Martian insect sign Scorpio). Capricorn representing the Age of Kāli is owned by Saturn and also aspects Scorpio. Saturn indicates the feet and Mars shows wounds. | |
| Sg | 03 | 3143-07-19 | 3140-07-19 | ||
| Cn | 09 | 3140-07-19 | 3130-07-19 | ||
| Aq | 05 | 3130-07-19 | 3126-07-19 | ||
| Vi | 00 | 3126-07-19 | 3126-07-19 | ||
| Ar | 10 | 3126-07-19 | 3116-07-19 | ||
| Sc | 05 | 3116-07-19 | 3111-07-19 | ||
| Ge | 08 | 3111-07-19 | 3103-07-19 | ||
| Cp | 10 | 3103-07-19 | 3093-07-19 | ||
| Le | 00 | 3093-07-19 | 3093-07-19 | ||
| Pi | 06 | 3093-07-19 | 3087-07-20 | ||
| Li | 03 | 3087-07-20 | 3084-07-20 | ||
[1] sign sight
06 March 2011 0 Comments
Sapta Śloki Gītā 01
The Sapta-śloki Gītā is mentioned in the book Stotra Ratnāvalī translated by Swami Gambhirananda of the Ramakrishna Mission. With the advent of Kali Yuga it was realised that it would be next to impossible for the people to recite the Bhagavat Gītā everyday and then somewhere in the tradition, seven verses were recited in a certain order to form the sapta-śloki Gītā. These have a definite relationship with the seven weekdays and the verses are -
| Śloka | Graha | Vāra | Essence | |
| 8.13 | Sun | Sunday | OM | Oṁ is the word that initiated everything |
| 11.36 | Moon | Monday | Namaḥ | Siddhi is obtained by namaḥ mantras |
| 13.14 | Mars | Tuesday | Sarva vyāpaka | Omniscience is achieved by omnipresence |
| 8.09 | Mercury | Wednesday | Knowledge is strength | Omnipotence stems from omniscience |
| 15.01 | Jupiter | Thursday | Kalpa vṛkṣa | Beyond death, mokṣa |
| 15.15 | Venus | Friday | Hṛdaya Padma | Enlightenment is in the heart lotus |
| 18.65 | Saturn | Saturday | Tapasyā | Path to salvation |
Jagannatha Svarna Vesha
However the spiritualists have considered nine verses as the most potent for yoga. These need an enlightened spiritual master for understanding the spiritual depth. These śloka are – 4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25. Perhaps they relate to the navagraha although the order and relationship with the navagraha needs further examination.
Sun | Sunday
श्रीभगवानुवाच।
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥ ८-१३॥
śrībhagavānuvāca |
omityekākṣaraṁ brahma vyāharanmāmanusmaran |
yaḥ prayāti tyajandehaṁ sa yāti paramāṁ gatim || 8-13||
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम्॥ ८-१३॥
śrībhagavānuvāca |
omityekākṣaraṁ brahma vyāharanmāmanusmaran |
yaḥ prayāti tyajandehaṁ sa yāti paramāṁ gatim || 8-13||
Translation: One who leaves the body while uttering the sacred monosyllable OM (ॐ) which is the Brahman [Supreme Creator] goes [gati] to the Supreme [paraṁ] i.e. attains emancipation.
Jyotiṣa notes:
05 March 2011 0 Comments
Sapta Śloki Gītā 02
The Sapta-śloki Gītā is mentioned in the book Stotra Ratnāvalī translated by Swami Gambhirananda of the Ramakrishna Mission. With the advent of Kali Yuga it was realised that it would be next to impossible for the people to recite the Bhagavat Gītā everyday and then somewhere in the tradition, seven verses were recited in a certain order to form the sapta-śloki Gītā. These have a definite relationship with the seven weekdays and the verses are -
| Śloka | Graha | Vāra | Essence | |
| 8.13 | Sun | Sunday | OM | Oṁ is the word that initiated everything |
| 11.36 | Moon | Monday | Namaḥ | Siddhi is obtained by namaḥ mantras |
| 13.14 | Mars | Tuesday | Sarva vyāpaka | Omniscience is achieved by omnipresence |
| 8.09 | Mercury | Wednesday | Knowledge is strength | Omnipotence stems from omniscience |
| 15.01 | Jupiter | Thursday | Kalpa vṛkṣa | Beyond death, mokṣa |
| 15.15 | Venus | Friday | Hṛdaya Padma | Enlightenment is in the heart lotus |
| 18.65 | Saturn | Saturday | Tapasyā | Path to salvation |
However the spiritualists have considered nine verses as the most potent for yoga. These need an enlightened spiritual master for understanding the spiritual depth. These śloka are – 4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25. Perhaps they relate to the navagraha although the order and relationship with the navagraha needs further examination.
Jagannatha Bada Vesha
Moon | Monday
अर्जुन उवाच।
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः॥ ११-३६॥
स्थाने हृषीकेश तव प्रकीर्त्या जगत्प्रहृष्यत्यनुरज्यते च।
रक्षांसि भीतानि दिशो द्रवन्ति सर्वे नमस्यन्ति च सिद्धसङ्घाः॥ ११-३६॥
arjuna uvāca |
sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca |
rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ || 11-36||
sthāne hṛṣīkeśa tava prakīrtyā jagatprahṛṣyatyanurajyate ca |
rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ || 11-36||
Translation: Arjuna said: O Hṛṣikeśa! the world rightfully delights in Thy glorification which is attractive. Terrified (by the same), the evil demons flee in the (eight) directions and the (eight or sixty-four) perfected beings (siddha) bow to Thee (namaḥ) in adoration.
Jyotiṣa notes:
05 March 2011 0 Comments
Sapta Śloki Gītā 03
The Sapta-śloki Gītā is mentioned in the book Stotra Ratnāvalī translated by Swami Gambhirananda of the Ramakrishna Mission. With the advent of Kali Yuga it was realised that it would be next to impossible for the people to recite the Bhagavat Gītā everyday and then somewhere in the tradition, seven verses were recited in a certain order to form the sapta-śloki Gītā. These have a definite relationship with the seven weekdays and the verses are -
| Śloka | Graha | Vāra | Essence | |
| 8.13 | Sun | Sunday | OM | Oṁ is the word that initiated everything |
| 11.36 | Moon | Monday | Namaḥ | Siddhi is obtained by namaḥ mantras |
| 13.14 | Mars | Tuesday | Sarva vyāpaka | Omniscience is achieved by omnipresence |
| 8.09 | Mercury | Wednesday | Knowledge is strength | Omnipotence stems from omniscience |
| 15.01 | Jupiter | Thursday | Kalpa vṛkṣa | Beyond death, mokṣa |
| 15.15 | Venus | Friday | Hṛdaya Padma | Enlightenment is in the heart lotus |
| 18.65 | Saturn | Saturday | Tapasyā | Path to salvation |
However the spiritualists have considered nine verses as the most potent for yoga. These need an enlightened spiritual master for understanding the spiritual depth. These śloka are – 4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25. Perhaps they relate to the navagraha although the order and relationship with the navagraha needs further examination.
Jagannatha Nrisingha Vesha Mars | Tuesday
श्रीभगवानुवाच।
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥ १३-१४॥
सर्वतः पाणिपादं तत्सर्वतोऽक्षिशिरोमुखम्।
सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति॥ १३-१४॥
śrībhagavānuvāca |
sarvataḥ pāṇipādaṁ tatsarvato’kṣiśiromukham |
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati || 13-14||
sarvataḥ pāṇipādaṁ tatsarvato’kṣiśiromukham |
sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati || 13-14||
Translation: That (Knowable), which has hands and feet everywhere, which has eyes, heads and mouths everywhere, which has ears everywhere, exists in creatures by pervading them all. He is the perceiver of all sense objects without the senses; unattached, yet the sustainer of all; devoid of the Gunas, yet the enjoyer of the Gunas.
Jyotiṣa notes:
05 March 2011 0 Comments
Sapta Śloki Gītā 04
The Sapta-śloki Gītā is mentioned in the book Stotra Ratnāvalī translated by Swami Gambhirananda of the Ramakrishna Mission. With the advent of Kali Yuga it was realised that it would be next to impossible for the people to recite the Bhagavat Gītā everyday and then somewhere in the tradition, seven verses were recited in a certain order to form the sapta-śloki Gītā. These have a definite relationship with the seven weekdays and the verses are -
| Śloka | Graha | Vāra | Essence | |
| 8.13 | Sun | Sunday | OM | Oṁ is the word that initiated everything |
| 11.36 | Moon | Monday | Namaḥ | Siddhi is obtained by namaḥ mantras |
| 13.14 | Mars | Tuesday | Sarva vyāpaka | Omniscience is achieved by omnipresence |
| 8.09 | Mercury | Wednesday | Knowledge is strength | Omnipotence stems from omniscience |
| 15.01 | Jupiter | Thursday | Kalpa vṛkṣa | Beyond death, mokṣa |
| 15.15 | Venus | Friday | Hṛdaya Padma | Enlightenment is in the heart lotus |
| 18.65 | Saturn | Saturday | Tapasyā | Path to salvation |
However the spiritualists have considered nine verses as the most potent for yoga. These need an enlightened spiritual master for understanding the spiritual depth. These śloka are – 4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25. Perhaps they relate to the navagraha although the order and relationship with the navagraha needs further examination.
Jagannatha Sarada Vesha Mercury | Wednesday
श्रीभगवानुवाच।
कविं पुराणमनुशासितारमणोरणीयंसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात्॥ ८-९॥
कविं पुराणमनुशासितारमणोरणीयंसमनुस्मरेद्यः।
सर्वस्य धातारमचिन्त्यरूपमादित्यवर्णं तमसः परस्तात्॥ ८-९॥
śrībhagavānuvāca |
kaviṁ purāṇamanuśāsitāramaṇoraṇīyaṁsamanusmaredyaḥ |
sarvasya dhātāramacintyarūpamādityavarṇaṁ tamasaḥ parastāt || 8-9||
kaviṁ purāṇamanuśāsitāramaṇoraṇīyaṁsamanusmaredyaḥ |
sarvasya dhātāramacintyarūpamādityavarṇaṁ tamasaḥ parastāt || 8-9||
Translation: The one who meditates on Brahman as the omniscient, the oldest, the controller, smaller than the smallest (and bigger than the biggest), the sustainer of everything, the inconceivable, the self luminous like the sun, and as transcendental or beyond the material reality;
He who meditates on the Omniscient, the Anceint, the Ruler, subtler than the subtle, the Ordainer of everything, of inconceivable form, effulgent like the sun, and beyond darkness-(he attains the supreme Person).
Jyotiṣa notes:
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