domingo, 31 de marzo de 2013


Beginners Course in Vedic Astrology

Vedic Astrology is the oldest known astrological system in the world. It has been passed down orally in the Sanskrit language for thousands of years and written down only comparatively recently.
Vedic Astrology is a spiritual science, which delights not only the mind but the heart. It is known as Jyotisha, or the study of light.
The course will outline this science both for beginners and for those who have learned via modern astrology.
As well as basic astrological calculations and rules you will be introduced to the profound mythology of India, whose stories tell the laws of astrology and you will be shown how to methodically examine a chart using these simple techniques.

Contents of the Course

Week 1  Comprehensive overview of the science and introduction to the philosophy of Vedic astrology, the role of mythology, numerology and the theory of Karma.
Week 2  Basic Astronomy for astrologers
Week 3  The astrological chart and the planets.
Week 4  The twelve signs of the Zodiac.
Week 5  The twelve houses and the ascendant.
Week 6  Nakshatras or lunar constellations (part one)
Week 7  Nakshatras (part 2) and Yogas.
Week 8  Timing of events – the Dashas and rules for transits.
Week 9  Additional measurements – navamsha the 9th division or harmonic. Introduction to Panchang in birth charts
Week 10  Synthesis (part 2) Interpretation of famous charts.


Animal Symbols of the Nakshatras

Komilla Sutton
Komilla Sutton

by Komilla Sutton

The animal symbols of the nakshatras are full of deep meanings and esoteric significance. In most books, the animal symbols are only given in connection with the sexual compatibility of the nakshatras in the kuta system of relationship compatibility.
But if you really think about their deeper significance, you start unravelling a fascinating picture, not just about the nakshatras but also of their behaviour pattern. The animal connected to the nakshatras will give indication of the personality, behaviour pattern, and relationship with other nakshatras not just from a sexual point of view, but the more spiritual connection.
The nakshatras are divided into female and male animal energies. The male nakshatra is the more dynamic nakshatra; the female nakshatra is passive one. The purpose of this article is to look beyond the sexual comparisons that most of the text use the animal symbols and study the deeper meaning of the animal symbolism of the nakshatras.
In ancient texts, the explanation were kept short or just basic as the writers presumed that these books were studied with the help of a teacher and it was left to the teachers to unlock the deeper meanings. The texts were used as guides to the teachers so that they covered the whole thing.
In this way, the seers protected the sacred knowledge from falling into the wrong hands. There is a lot written about the nakshatras, their symbolism, gunas, doshas etc., but most of it is unexplained.
Here we will try to decipher what the seers meant by linking each nakshatra to a particular animal sign. The aim of this article is to open the minds to understanding the depth of knowledge a keyword word expresses.
Please note, I am not suggesting that this is the way, the seers would have expressed it, but giving my interpretation of what these animal signs indicate- but to guide you towards spending time and looking more intuitively at each of the meanings of the nakshatras.

The nakshatra animal signs are:

nakshatra animal signsAshwini: Male Horse

Horses in Vedas are always connected to the Sun. The dynamism of the male horse carrying the Sun to a new dawn indicates the connection to light. The horses will tow a chariot, carry a warrior, carry the Sun. This gives importance to Ashwini nakshatras.
The Sun is exalted here and the horse is the preferred transport of the Sun god. The Horse helps the Sun God to bring light where there was darkness. The Sun fulfils its mission to enlighten soul to their new path of life. Sun’s exaltation in Ashwini is a reminder to the soul of their eternal connection.
Also when the Sun is searching for his wife he takes the form of a horse – again highlighting great importance that has been given to the horse in the Vedas.
Ashwini is connected to the Sun – the keyword or the symbolism of the horse should immediately alert the student of the strong solar connection of Ashwini and the Vedic symbolism of dawn. The Sun stands for purity, soul, fire and eternity – all factors that are connected to Ashwini. The horses as the harbinger of a new day explain Ashwinis need to search for new beginnings.
Characteristics connected to the male horse: The qualities of independence, beauty, and wildness are all expressions of Ashwini. The horse is difficult to tame, it values its independence, and it is usually extremely beautiful.

Bharani: Male Elephant

Bharani is usually linked to excessive sexuality and the sensuous nature. Bharani’s animal symbol is the Elephant. Elephant is worshipped in India as an image of the Ganesha. Bharani’s connection to Ganesha shows another side of Bharani.
Saturn is debilitated in Bharani and this debilitation is directly connected to the myth of the birth of Ganesha. When Ganesha was born, all the planets went to see this beautiful child of Shiva and Parvati. Saturn refused to see the new born child. Parvati urged Shani to see her child.
Shani refuse saying that his aspect can destroy the child. Parvati did not believe him and urged him to look at her child. The moment Shani looked at the child, his head was destroyed. Shiva went and found the head of the first living being, which was an elephant and this is how Ganesha has a head of an elephant.
This myth shows why Saturn is debilitated in the nakshatra where Elephant/Ganesha is the symbol. So the key word of the elephant would immediately alert the teacher that Shani would not be well placed in this nakshatra.
Bharani’s connection to Ganesha indicates there is more to Bharani than intense sexuality. Bharani has the capacity for greatness, if they learn to control their sexuality.
Also the elephant can go into a state of must or extreme lust which is strongly connected with Bharani. Bharani weakness for sex can take them to a stage of Must which can lead them to destroying not just themselves but others.
Elephants symbolism also shows Bharani being larger than life, respected by others, strong personality. Elephants usually work for others. They are strong beautiful animals who do not recognise their own beauty. They are also vegetarians – showing a sattvic nature that forms part of the elephant/bharani psyche.

Krittika: Female Sheep

Sheep like to be in herds. They are fickle, frisky with a very nervous temperament. The sheep hardly ever fight for their mate. Kritikka is considered the nakshatra where power is born. The passivity of this nakshatra represents their ability to nurture power. Power in itself does not know how it will be expressed. Power can be used both for good and bad. Krittika being a female nakshatra suggests passivity, indicating that Krittika needs outer energy or life circumstance to activate their power. They will be naturally be peace loving, unless circumstances or their environment forces them to access their outer power. Planets in Krittika activate its passive energy.
According to the Skanda Purana, Daksha Prajapati had a great Yagya where he did not invite Shiva, who was married to his daughter Dakshayani as he felt his son-in-law did not give him due respect. Shiva being slighted, he threw a lock of his matted hair in anger from the Sacred Mount Kailash. From this lock emerged Vidharbha- a formidable person of three eyes and a thousand arms. He with other Shiva worshippers created havoc to the yagya. Daksha was beheaded. Brahma who was Daksha’s father intervened.
Shiva wanted to give back Daksha his life but Vidharbha had thrown Daksha’s head into the fire. So a Sheep’s head was given to Daksha. Kartika (another name for Mars) was born from Shiva’s semen and nurtured by the Krittikas. Kartika has a strong connection with the nakshatra Krittika. This legend indicates the connection between Daksha Prajapati – the celestial architect and Kartika. Krittika have within themselves an immense capacity for destruction but also the ability to rebuild.
The Moon is exalted in Krittika. Moon God – Soma – was also married to Daksha Prajapati’s 27 daughters (the nakshatras), staying with each of his wives for one day. Again the moon’s exaltation connected to both Shiva and Daksha. A powerful Moon signifying a strong mind can both build (Daksha) and Destroy (Shiva).
The sheep are usually never given importance for their individuality. They tend to live for others – giving wool for warmth and meat for sustenance. This translates to Krittika being there for others. However powerful they may be, they always recognise the need to serve others and are rarely ever aware of their own individuality. Through service to other can they find themselves. They have a strangely passive quality about them. They appear docile and placid, but can become suddenly aggressive.


An Alternative system of Murhurta (Electional) Astrology

geoffrey pearce
Geoffrey Pearce

by Geoffrey Pearce

The usual method of ascertaining a propitious time to commence an important activity, such as starting a new business, or the construction of a house, involves considering five sources of energy that make up the five limbs of the Panchanga.

These forces are:

• Tithi – The lunar day which is one fifteenth of the time from New Moon to Full Moon, or Full Moon to New Moon, about 0.9483 of a solar day.
• Nakshatra – The 27 fixed stars often termed lunar mansions. Each Nakshatra is 13 degrees 20 minutes in length of the ecliptic, and is represents the average movement of the Moon in one day.
• Yoga – The period relating to the joint movement in longitude of the Sun and the Moon, and amounts to 13 degrees 20 minutes. There are 27 Yogas.
• Karana – Half a lunar day, or Tithi. There are 11 Karakas, of which 7 rotate 8 times and 4 are fixed around the time of the Full Moon.
• Vara – The 7 days of the week. Each day has a planetary ruler which gives its auspicious, or inauspicious, effect for different activities.
In selecting an appropriate time, the quality and suitability of the five energies occurring at any particular time have to be considered in relation to the nature of the occasion to be held. Panchanga tables are available showing the daily starting and ending time for each Tithi, Nakshatra, Yoga and Karana. To obtain success, appropriate and auspicious forces should be available for all five energy types. But, it is a complex matter to weigh up the overall positive, and negative, forces for different days, and for various time during each day.
However, an alternative, and little known system, was published many years ago in a Hindu calendrical magazine (called a Panchanga) which set out a method of determining auspicious times without using four elements above viz. Tithi, Nakshatra, Yoga and Karana. This article explains the simpler method.
Three tables are used to ascertain the Muhurta (divisions of time) for every day and night of each weekday during a calendar year.

Table 1 is used for events required during the following Lunar months (South Indian Calendar):

Magha in 2000 commencing 5 February
Phalguna .. .. .. 6 March
Caitra .. .. .. 4 April
Vaisakha .. .. .. 4 May
Sravana .. .. .. 31 July
Bhadrapada .. .. .. 29 August

Table 2 is used in respect of the following months:

Pausa in 2000 commencing 6 January
Aswini .. .. .. 27 September
Kartika .. .. .. 27 October
Margasira .. .. .. 25 November

Table 3 is used in respect of the following months:

Jyaishta in 2000 commencing 2 June
Asadha .. .. .. 1 July

Table 1 Months: Magha, Phalguna, Chaitra, Vaisakha, Sravana, Bhadrapada.


Sun. Monday Tues. Wed. Thurs. Friday Sat.
Ma 2 A 4 Ca 4 Ca 4 A 6 Ca 6 Ca 4
Ca 2 Ca 8 Su 2 A 4 Ca 4 A 4 A 6
A 8 A 6 A 6 Ca 2 A 4 Su 4 Ca 2
Ca 6 Ca 6 Ca 4 A 5 Su 2 Ca 4 Su 8
Su10 A 4 Su 2 Ma 4 A 14 Ma 4 Ca 4
Ma 2 Su 2 A 2 Su 6 Ca 6 Su 2
Su 4 Ca 5 Su 2 A 4
A 6


Sun. Monday Tues. Wed. Thurs. Friday Sat.
Su 4 Ca 2 A 4 Su 2 Ca 4 Ma 6 A 4
Ma 4 A 6 Su 2 Ma 6 Su 2 A 4 Ca 6
Su 2 A 4 A 2 A 2 A 2 Ca 4 Su 2
A 4 Su 6 Ca 8 Ca 6 Ma4 Su 5 Ca 2
Su 2 Ca 8 Su 4 Su 4 A 8 Ca 4 Ma 4
Ca 6 A 4 Ma 6 Ca 4 Su 6 A 2 A 4
Su 6 Su 4 Su 4 Ca 4 Ca 5 Su 2
Ma 2 Ca 2 Ca 6

Table 2 Months: Pausa, Aswini, Kartika, Margasira.


Sun. Monday Tues. Wed. Thurs. Friday Sat.
A 6 A 4 A 2 Su 2 A 4 A 2 Su 4
Ca 8 Ca 4 Su 2 Ma 4 Ca 6 Ca 6 Ca 4
A 4 A 6 Ca 8 A 2 A 4 A 6 A 4
Ma 2 Ca 16 A 6 Su 2 ash. Ca 6 Ca 6 Su 8
Su 2 Ca 6 Ca 4 Su 4 A 8 A 6
Ca 4 Ma 6 Su 2 A 4 Su 2 Su 4
Su 4 Ca 14 Su 2


Sun. Monday Tues. Wed. Thurs. Friday Sat.
Su 2 Ca 2 Ca 6 Ma 4 Su 2 Ca 4 Ca 4
Ca 4 A 8 A 2 A 4 A 8 A 4 A 4
A 6 Ca 8 A 2 Cd en A 6 Su 4 Ca 6
Ca 6 A 6 Ca 6 A 6 A 4 A 4 A 4
Ca 4 Ca 6 Su 6 Su 8 Ca 4 Ma 2 Ma 4
Ca 4 A 8 Ma 2 Ca 6 A 4
Su 4 Ca 2 A 6 Su 4
Su 2

Table 3 Months: Jaistha and Asadha


Sun. Monday Tues. Wed. Thurs. Friday Sat.
Su 4 Ca 8 Su 4 Su 4 A 2 Su 4 Su 4
A 8 A 2 Ca 8 Ca 4 Su 6 A 14 Ca 4
Ca 6 Su 2 A 4 A 8 Ma 4 Ca 8 Su 2
A 6 Ca 4 Ca 4 Ca 6 A 4 Ca 4 A 8
Ca 4 A 6 A 2 A 8 Ca 10 Su 4
Su 2 Ma 6 Su 2 Su 4 A 2
Ca 2 Ca 2 Su 2
A 4 Ca 4


Sun. Monday Tues. Wed. Thurs. Friday Sat.
A 4 Su 4 A 4 A 10 A 4 Ca 4 A 8
Su 4 Ca 8 Ca 4 Ca 2 A 4 Su 5 Su 2
Ca 4 A 4 Su 2 Su 8 Ca 4 A 2 Ca 2
A 6 Ca 8 A 6 Ca 8 Su 4 Ca 2 Ma 6
Ca 10 A 4 Ca 6 A 2 Ca 10 Su 8 A 6
Su 2 Su 2 A 6 Su 4 Ca 5 Ca 2
Su 2 A 4 A 4


  1. The figures in each column add up to 30, and are 30 divisions of time.
  2. Auspicious times are indicated by:
    Ma = Mahendra (Success)
    A = Amrita (Effective accomplishment of any work)
  3. Inauspicious times are indicated by:
    Ca = Cakra (delays, procrastination or slow progress)
    Su = Sunyam (serious problems, failure/destruction)
  4. Day time starts at sunrise, whilst night time is from sunset.

Example of use of the Tables:

1. Ascertain times of sunrise and sunset for the day viz. 3.43 and 20.13
2. Compute the daylight time in minutes = 20.13 – 3.43 = 16 hours x 60 + 30 = 990 minutes
3. Divide 990 minutes by 30 (total half daily measures) = 33 minutes i.e. period of one measure
4. Find the auspicious times (A and Ma), and inauspicious times (Ca and Su), during the day from Table 3 for Thursday day time, and note the figures beside them viz.
A 2 and multiply by 33 minutes (from step 3) = 1 hour 6 minutes.
Su 6 = 3 hours 18 minutes.
Ma 4 = 2 hours 12 minutes.
A 4 = 2 hours 12 minutes.
Cu 2 )
Ca 10) no need to consider these times as they are all inauspicious
Su 2 )
5. Starting from sunrise, the auspicious times on the chosen day are:
5.1 3.43 am to 4.49 (sunrise plus time of 1 hour 6 minutes for A 2 above)
(period of 3 hours 18 minutes from 4.49 to 8.07 am will produce
delays – Su 6 above)
5.2 8.07 am to 12.31 (8.07 am plus 4.24 hours for both Ma 4 and A 4 above)
5.3 The most auspicious period will be from 8.07 to 10.19 am. for starting a new activity as it is a Ma period.
5.4 Add 1 hour to covert the above times from GMT to BST.

Other points:

1. Data about the Indian lunar months, sunrise and sunset times have been obtained from Lahiri’s Indian Ephemeris for 2000 AD obtainable from BAVA bookshop.
2. According to B.V. Raman, Tuesday and Saturday should be avoided for all good and auspicious works. Thursday (Jupiter), Friday (Venus), Wednesday (Mercury) and Monday (Moon) are the best days of the week.
3. In the lunar month, the most auspicious period is the week immediately before the full moon. The week after may also be used but it is usually not as propitious as the previous one.


The above system for ascertaining the auspicious times to start new activities is reasonably easy to use, and the author has found it to be fairly accurate. He would be most interested to hear about other people’s experiences before recommending to Vedic Astrology computer systems developers that they incorporate it into their software.


The author is indebted to Elizabeth Hillman and Vasant Kothari for translating the original article from Sanskrit and Hindi into English. Also to Thakur Jaikrishnan for bringing it to his attention.
Geoffrey Pearce is treasurer of BAVA and a leading teacher of Jyotish in London where he is the Head of the Vedic Astrology Department, and a tutor in Practical Philosophy at a major school.


Saturn and Jupiter conjunctions

Gordon Brennan
Gordon Brennan

by Gordon Brennan

Saturn and Jupiter are the two largest planets in our solar system after the Sun. Their conjunction every 20 years is a major event for humanity. Each conjunction happens in the signs of one element, for example air signs, followed by the next element, in that case water signs, nearly 250 years later.
A long cycle of approximately 900 years is divided into four periods of Saturn/Jupiter conjunctions in the order of the elements in the zodiac, i.e. fire, earth, air, water. In terms of human society this follows the development of the four Purusharthas or purposes of human existence: Dharma, Artha, Kama and Moksha. These four cover the entire human experience.
First comes Dharma or duty and righteousness, to be able to fulfil which men and women come into the world with a certain Punya or merit, which they have already earned. This merit also enables them to acquire for themselves the Artha or means to succeed in the world, after which they are entitled to Kama, the legitimate enjoyment of that success.Finally, having realised that all of the worldly things are temporary and give no permanent satisfaction, they feel the need again for the eternal and seek for the truth or for enlightenment.
In the Zodiac each Purushartha is also divided into 3 stages, represented by the three qualities of the Signs: Rajas (movement), Tamas (dullness) and Sattva (purity), or in other words, in this respect, youth, maturity and old age.
In this combination of 4 elements and 3 qualities Saturn represents the division into 4 – he represents Brahma, the creator, who has 4 faces; he also represents the positive strength as well as the negative qualities of the four angles of the chart. Jupiter represents Sadashiva or Vamana, the destroyer of the demon Bali; whose three steps cover the entire creation; he also represents the auspiciousness as well as the dynamic qualities of the three trines. Saturn is also Kurma, the support of the turning solar system. The combination of their energies in the order of fire and Rajas, earth and Tamas, air and Sattva, water and Rajas or Aries, Taurus, Gemini, Cancer and so on, is ruled over by the Sun, who is the lord of the 12 signs of the zodiac.
Each conjunction of Saturn and Jupiter takes place in the next but one trine or the next but one quality of the signs just described; so for example the sequence in the fire or Dharma signs: Aries, Sagittarius, Leo and back to Aries, jumping 9 signs each time. Then after a little less than a quarter of a millennium the fire sign conjunctions change to the next element, earth or Artha signs, i.e. Taurus, Capricorn, Virgo etc.
The time taken for one cycle of twelve signs is a little less than 3000 years. This consists of 3 cycles of about 900 years each. Each 200-250 years a new Jupiter-Saturn cycle will begin, starting with one of the twelve signs of the zodiac. The periods of Sandhi or conjunctions moving from one element to another within these ages are periods of major changes in human society. The periods when the conjunctions are repeating in the signs of a single element likewise are times of more stability. The periods of gradual change take many years.

The current change from Fire to Earth element started in 1921

There was a Saturn/Jupiter conjunction at the beginning of Virgo. But then it reverted in 1940 to a triple conjunction in fiery Aries, energising the warring tendencies of that era. After that the conjunctions began again in the early parts of the Earth signs, but in 2000 a final fire sign conjunction happened, again in Aries at 28 degrees 51 minutes, as shown below.
The chart for 2000 (28/5/2000 at 17.08 BST or 18.08 GMT) has a powerful Kala Sarpa Yoga (all of the planets moving towards Rahu and following Ketu, leaving half of the chart unoccupied: a very unbalanced situation). Not only is the fire energy of the conjunction increased in the Navamsa, but also the Sun, Rahu and Ketu are all Vargottama.
Rahu has been in Cancer in several significant 20th century solar eclipses and Rahu Mars in Leo in the Navamsha indicates explosive events to come. Note also that Rahu and Mars are in Nakshatra Sandhi positions – on the borders of Nakshatras, which makes their combination in the Navamsa chart – both at the precise division of Cancer and Leo – very powerful indeed.
This chart will have a considerable effect. It is a very powerful fire conjunction at the very end of the fire cycle. Great upheaval took place after the 1940 conjunction, so we can expect another such upheaval – but of a quite different manifestation due to the different positions of all of the planets and the fact that we have moved further into the earth cycle.
Jupiter Saturn conjunction

Timing of events is commonly done by Vimshottari Dasha

This works very well with mundane charts. The forces acting at any time during the effect of this conjunction can be seen by the use of Vimshottari Dasha. The Dasha in New York at the time of ‘9/11’ for example was Saturn/ Sun/ Sun/ Mars. In the chart above, which has a fiery Leo Lagna, Taurus has both lagna lord Sun and 9th lord Mars, both having digbala, with their energy increased by the proximity of 10th lord Venus in its own sign in the tenth house – a situation full of the most powerful yogas, not the least of which is the further increase of power from the ‘scissors’ yoga made by the Saturn Jupiter conjunction in Aries and Mercury in its own sign.
The role of America in the world is going to be dramatic to say the least for the period of 2000-2020 when the next conjunction happens. Of course the conjunction will affect the whole world, so there will major events all over, but Leo lagna applies within the American continent here. The same charts – with a very small variation in the lagna – apply to Washington DC, so this can be taken to generally represent the USA as well.
Every time has the character of the element, which the Saturn/Jupiter conjunctions are taking place in. The charts of the conjunctions show how this is happening and the Lagnas show how each part of the world is affected. Today, after a very fiery time of major discoveries in science, technological innovation and new intellectual life we are coming to a time when the concern for common humanity and for the environment, characteristics of the earth period, are becoming more and more a matter of urgency to everyone.
The fire period was ushered in during the 18th century time known as the Age of Enlightenment, which had followed on from a water period of great expression of religious devotion, itself inspired by the previous air period, which had culminated, as far as Europe was concerned, in the Florentine Renaissance.

In every field of human life the element earth is now becoming more important

Organisations that care for the Earth have started in the 20th century, many with apparently little chance of success at the outset, but they are very resilient and are still here: there are green movements, peace movements, conservation movements and environmental movements.
Some examples of these are the Green Party, the Ban the Bomb movement, the Ecology Party, the Body Shop, Greenpeace, Shelter, the United Nations, UNESCO and thousands upon thousands of other such bodies devoted to caring for the Earth and its inhabitants. James Lovelock introduced the concept of ‘Gaia’, a living Earth, to the public in the 1960s, and E F Schumacher brought economics down to earth with ‘Small is Beautiful’ as a counter to the dreamy macro-economic theories of the time.
Famous individuals have sprung into prominence in the 20th century to carry out specific tasks in this change of elements, defined by the movement of Saturn and Jupiter conjunctions from fire into earth signs. For example, Mahatma Gandhi and other proponents of non-violence, such as pacifist movements or lately animal rights movements.
Another example is Albert Einstein, whose theory of relativity and vision of peaceful nuclear development to supply the energy needs of humanity was used by the warring nations to produce the atomic bomb, which Einstein fought against. In the field of economics there is the example of Monnet and others, whose 1930s vision created the EEC, to prevent war between neighbouring countries by tying them to each other’s fortunes.
In the USA, one of the last great expressions of the fire element is the presidency of George Bush, who is widely seen as a militarist, anti-environmentalist and close friend of the more aggressive self-serving elements in the oil industry. In general most oil comes from the underdeveloped East and flows to the overdeveloped West. But the East is developing economically now and it will need the oil, which the West has to a large extent used up already.

This change of elements is seen in the colours of the elements

Green is the colour of Mercury and he is the lord of the earth element. Mars period ruled the Fire period, when armies, dressed in red or brightly coloured uniforms, marched into battle to the sound of the drum. Everyone was judged then on their honour or their uprightness or their standards or their brilliance or even just the colour of their skin.
That has given way to a period of recovery, when everyone will be valued for being simply human. Armies are now all dressed in earthy coloured camouflage, standards are not adhered to in society and colour or racial discrimination has been outlawed, but earthy or low or even bestial behaviour by individuals is on the increase. This is the negative side of the Earth element and should be guarded against.
In 100-150 years time however there will be a new inspiration or air period, when great new ideas will inspire mankind and another 200 or 250 years after that there will be a new expression of religious ideals, which will take humanity into the Age of Aquarius.
In our time, like the rebirth of the plants in the spring, a new growth of human society will spring up after the devastation caused by the fire element. Already the brilliant fiery classical music of the fire period has been pushed into a corner by the loud earthy rhythm of rock groups. The formal structure of poetry has been replaced by self-expression without such rules. Art has lost its expression through classical structure, as largely has architecture. The new elements in humanity are uniting to overthrow the old tyrants of the fire period. We are entering a period of rejection of old forms and of care for the planet.


Oil represents the combination of Fire and Earth and is the defining moment, the 20th century fulcrum, around which the change from Fire to Earth has been happening. As the earth period develops the reliance on oil will diminish. It has after all almost all been extracted in this 20th century period of destructive exploitation of the Earth’s resources. Today the main users of oil are starting to envisage major expenditure to develop non-oil based means of power and transport.
The final powerful expression of the fire period is however yet to come. This should begin very soon.

The Structure of Jamini Astrology

Gary Gomes
Gary Gomes

by Gary Gomes (Gangadhara Girish/Swami Kampananda)

I was privileged to be a speaker at the first BAVA conference, at which, among other things, I attempted to explain Jaimini Jyotish off the cuff, as it were. I am preparing this article because
  1. I would like to give BAVA an actual record of the way in which Jaimini astrology is structured.
  2. I believe that Jaimini astrology is one of the truly great Vedic astrology traditions, capable of giving great depth of information for astrologers. In essence, Jaimini produces clusters of information which can give extraordinarily accurate traditions, through a different organization of basic astrological information.
Jaimini is predominantly practiced in the Andhra Pradesh area of India, mostly as a somewhat secret tradition, but its governing principles are also discussed in detail in the encyclopedic compendium of astrological techniques, Brihat Parasara Hora Sastra (BPHS). The Jaimini factors are not referred to specifically as Jaimini indicators in BPHS.
However, when one reads P. S. Sastri’s translation of the Jaimini Sutras, or either of Mr. Rao’s texts on Jaimini Astrology, one realizes that these principles are, in fact, Jaimini principles. There are other Jaimini texts which have emerged over the years (including The Jaimini Upadesa Sutras written by Sanjay Rath). Mr. Rao’s texts go the furthest in explaining how the Jaimini dasa systems work, and are, in my opinion, the clearest exposition of Jaimini principles available in the West and I would recommend these for any one who wishes to build a foundation in and explore the basic structure of Jaimini astrology in greater depth.

Verd defining characteristics of Jaimini Astrology are as follows:

1) Mahadasas. Jaimini uses rasi mahadasas (sign mahadasas), in contrast to the graha (planetary) mahadasas used in Parasari astrology.
2) Special Aspects. In Jaimini astrology, signs, not planets, cast aspects.
Fixed signs aspect cardinal signs and cardinal signs aspect fixed signs (except for adjacent signs). Mutable signs aspect each other

The following is the way in which the sign aspects each other.

a. Aries aspects Leo, Scorpio, and Aquarius
b. Taurus aspects Cancer, Libra, and Capricorn
c. Cancer aspects Scorpio, Aquarius and Taurus
d. Leo aspects Libra, Capricorn, and Aries
e. Libra aspects Aquarius, Taurus, and Leo
f. Scorpio aspects Capricorn, Aries, and Cancer
g. Capricorn aspects Taurus, Leo, and Scorpio
h. Aquarius aspects Aries, Cancer, and Libra
i. Gemini, Virgo, Sagittarius and Pisces aspect each other

2) The use of padas.

Padas are indicators in the signs. The best way to explain a pada is to illustrate it. Suppose we are looking for the marriage pada in a chart. The seventh house is the marriage house in a standard chart. Let us assume we have a Libra ascendant. Aries is the seventh house in this chart. The ruler of the seventh house is therefore Mars. Then let us assume that Mars is in the sign Capricorn. This sign is ten signs away from Aries. We then count ten signs from Capricorn to get the pada for marriage matters. Thus, the sign Libra is the marriage indicator for this chart. Issues connected with marriage (and partnerships in general) will be reach fruition during the mahadasa or bhuktis of Libra.

3) The extensive use of karakas.

There are karakas in Parasara astrology, but these are based on certain natural karakas of the planets. For example, Venus is the natural karaka for marriage and Mars is the karaka for brothers. However, in Jaimini astrology, the karakas can be any of the planets. (I choose to follow Mr. Rao in choosing to exclude the North and South Lunar Node — Rahu and Ketu — as Jaimini karakas for most purposes. There are seven karakas which are judged in terms of the planet which is highest in degree to that which is lowest in degree, regardless of sign placement.

The karakas are, in descending order:-

  1.  The atma karaka (the indicator of self),
  2.  The amatya karaka (the indicator of career);
  3.  The bhatri karaka (the indicator of siblings and father);
  4.  The matri karaka (the indicator of mother and education);
  5.  The putri karaka (the indicator of children, intelligence and creativity);
  6.  The gnati karaka (the indicator of strife, disease, and spiritual sadhana);
  7. And the stri or dara karaka, the indicator of marriage (and partnerships in general).
These karakas are of extreme importance in judging a chart, especially in terms of career potential and, especially, for judging spiritual potential, as indicated in both the Brihat Parasara Hora Sastra and the Jaimini Sutram.

Sequence of Mahadasas

The dasas start from whichever sign is in the lagna. So, for a Libra ascendant, Libra would be the first mahadasa. For a Virgo ascendant, the first mahadasa would be Virgo, for Aries ascendant the first mahadasa would be Aries. There are no exceptions to this.
The next thing to look at is how to ascertain the direction of the mahadasas.

The pattern of the dasa sequences is as follows:

Aries Lagna — Sequence of mahadasas = Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces.
Taurus Lagna — Sequence = Taurus, Aries, Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, Virgo, Leo, Cancer, Gemini
For Gemini Lagna — Sequence = Gemini, Taurus, Aries, Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, Virgo, Leo, Cancer
For Cancer Lagna — Sequence = Cancer, Gemini, Taurus, Aries, Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, Virgo, Leo
For Leo Lagna — Sequence = Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, Aries, Taurus, Gemini, Cancer
For Virgo Lagna — Sequence = Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, Aries, Taurus, Gemini, Cancer, Leo
For Libra Lagna — Sequence = Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, Aries, Taurus, Gemini, Cancer, Leo, Virgo
For Scorpio Lagna — Sequence = Scorpio, Libra, Virgo, Leo, Cancer, Gemini, Taurus, Aries, Pisces, Aquarius, Capricorn, Sagittarius
For Sagittarius Lagna — Sequence = Sagittarius, Scorpio, Libra, Virgo, Leo, Cancer, Gemini, Taurus, Aries, Pisces, Aquarius, Capricorn
For Capricorn Lagna — Sequence = Capricorn, Sagittarius, Scorpio, Libra, Virgo, Leo, Cancer, Gemini, Taurus, Aries, Pisces, Aquarius
For Aquarius Lagna — Sequence = Aquarius, Pisces, Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn
For Pisces Lagna — Sequence = Pisces, Aquarius, Capricorn, Sagittarius, Scorpio, Libra, Virgo, Leo, Cancer, Gemini, Taurus, Aries, Pisces
To determine the length of the maha dasas indicated above, look at the placement of the ruler of the signs, and count from the sign in question either forwards or backwards, as cited below. If a planet is in its own sign, it is assigned twelve years.
Aries — Count Forward to Mars’ location, then subtract 1
Taurus — Forward to Venus’ location, then subtract 1
Gemini — Count forward to Mercury’s location, then subtract 1
Cancer — Count backward to the Moon’s location, then subtract 1
Leo — Count backward to the Sun’s location, then subtract 1
Virgo — Count backward to Mercury’s position, then subtract 1
Libra — Count forward to Venus’ location, then subtract 1
Scorpio — Count forward to Mars’ (or Ketu’s) position, then subtract 1*
Sagittarius — Count forward to Jupiter’s position, then subtract 1
Capricorn — Count backward to Saturn’s position, then subtract 1
Aquarius — Count backward to Saturn’s (or Rahu’s) position, then subtract 1*
Pisces — Count backward to Jupiter’s position,a.sun subtract 1
*If there are more planets in the sign in which Mars or Saturn sits, then the counting is done to this sign; if there are more planets in the sign in which Ketu or Rahu sits, the counting is done to that sign.
If Mars is in Scorpio, and Ketu is not, then, Ketu is selected. If Ketu is in Scorpio and Mars is not, then Mars is picked. If both are alone in signs, then determine which among Ketu or Mars is at higher degree. The planet at higher degree is the winner.
If both are at the same degree, then count to the planet at higher minute. If both are at higher minute, count to the sign with higher second. This same way of determining the winning planet, for terms of counting the number of years to be assigned to the sign in question, is to be used for Saturn and Rahu in the case of Aquarius.
The number which results from the counting (including the sign from which the counting starts) is then to subtract 1 from the total. This will give the mahadasa in years.

The following examples will illustrate some of these principles.

Suppose an individual has a Taurus rising sign, with Venus in the fourth house. This makes his first mahadasa Taurus, and it will last for three years (4-1). He has Mars in the twelfth house in Aries; his next mahadasa (Aries) will last for twelve (12) years. Let us assume he has the Planet Jupiter in the third house in Cancer; the next mahadasa (Pisces) will (counting backwards) last for 8 (9-1) years.
Let us now consider the Aquarius mahadasa; this uses the principle that the planet with the higher number of companion planets will be chosen to be the sign to which counting will be done. In our hypothetical example chart, the Rahu is in the same sign (Cancer) with the Sun, Mercury and Jupiter. Saturn is in the same sign with the Moon (in Taurus).
The choice of Rahu as the sign to which one would count to get the mahadasa length is obvious according to the principle already stated. The Aquarius mahadasa (which we count backwards to get), gives us an Aquarius mahadasa of seven (8-1) years.

6) Special Yogas

Jaimini astrology uses a variety of special yogas or combinations which do not exist in other types of Jyotish. The two most unusual (but, in their own way, very logical) are the special combinations which have to do with Saturn and Venus. Venus, in combination with, aspected by or aspecting the Moon, produces a special auspicious combination in Jaimini which manifests during the mahadasa of one of the signs in which the planet sits. (Remember the special aspects which are unique to Jaimini)
Likewise, there is a special combination in Jaimini astrology which makes use of Saturn. In standard Parasara astrology, the planet Saturn is often interpreted as a bringer of hardship, but in the tenth house or when casting an aspect on the Moon, Saturn produces a phenomenal rise to power or intense charisma, respectively.
Likewise, there is a really positive influence when Saturn aspects the Karakamsa sign in the Rasi (natal birth chart). The Karakamsa sign is the sign in which the Atmakaraka planet sits in the Navamsa chart, transferred to the natal chart.
To use an example from my chart, the planet Mars is my atmakaraka planet. It is placed in the sign Pisces in my navamsa chart. Saturn sits in Virgo in my natal chart, fully aspecting my Karakamsa sign in the natal chart.
This tends to give me some degree of recognition quickly in any field I enter. Without seeming egotistical, it has been my experience that I have become relatively well known within a short period of time in whatever field I pursue, even in fields which normally require decades of work for even small recognition (such as Jyotish!). (Well known does not, by the way, mean movie star famous. It just means well known within a certain circle or group. There is no guarantee, however, that this recognition translates into wealth in any way!)
Conjunctions or aspects which involve the atma karaka (1st house indicator), the amatya karaka (second and tenth house indicator), matri karaka (fourth house indicator), the putra karaka (fifth house indicator) and the dara or stri karaka (seventh house indicator) produce special combinations in Jaimini astrology similar to the Raja Yoga combinations in Parasara astrology.
The gnati karaka (sixth, eighth and twelfth house indicator) likewise produces difficult patterns in a chart, and the bhatri karaka, as a representative of the third and ninth houses) produces mixed (mutable) results.
The Jaimini karakas, as a whole, work very much in the way that the house lords work in Parasara astrology. This means that Jaimini is really an extremely condensed form of astrology, relinquishing a great deal of the (sometimes confusing) redundancy found in Parasara astrology. In the second part, examples of chart interpretation using Jaimini astrology will be present.


Astrological Significators of Mental Illness

by Michael Bryant Msw Asw

Mental illness is a subject not often addressed in astrology. One reason may be the emphasis on prediction in Vedic astrology, leaving “psychological” astrology to Western astrologers. Another, more probable reason may be because many astrologers, Vedic or otherwise, simply do not feel equipped or knowledgeable enough to deal with this subject. This may be deemed an area best left to therapists or medical professionals.
We may come across the charts of individuals or work with clients who experience existential or neurotic crises. However, it is an altogether different matter when addressing the issues ranging from borderline psychosis to actively psychotic conditions such as schizophrenia or manic depressive states (or “Bi-polar Affective Disorder” – the less pejorative contemporary medical term.)
As an experienced psychiatric social worker and counsellor, I have worked for over twenty years in both America and England with individuals who suffer from mental illness. When individuals with a history of chronic psychiatric illness are in remission and well, it may be impossible for a lay person to “identify” that only recently they may have been experiencing hellish hallucinations or perhaps felt suicidal.
My point is not to stigmatise or scaremonger, but rather to emphasise that as practising astrologers, we have an obligation to be aware that people may seek astrological advice during difficult periods in their lives. If an astrologer gives advice and cannot recognise the potential mental health problems from the natal chart, they are doing the client an extreme disfavour. How then do we gain the knowledge of this aspect of astrology?
Interestingly, classical astrological texts did address some of the possible indicators of severe mental illness.
As with any astrological work, listings of any medical / spiritual illnesses should not be taken in a literal cookbook fashion, but applied in a studied, judicious manner, after examining the whole chart.

The “Jataka Tattva” lists some of the following conditions as possible combinations for mental illness:

  1. Jupiter in the ascendant and Mars in the seventh house or vice versa.
  2. Saturn in the lagna and Mars in the 5th, 7th or 9th house.
  3.  Saturn in the 12th house associated with a waning Moon.
  4. Saturn in the lagna, Sun in the 12th house and Mars or the Moon in a trine.
  5. Association of Saturn and the lord of the second house with the Sun or Mars.
  6. Birth in the hora of Saturn or Mars, a Sun-Moon conjunction in the lagna, the 5th or the 9th, and Jupiter in a quadrant.
  7. Mandi (the malefic sub-planet that has no physical existence but has a Saturn-like quality) in the 7th, afflicted by a malefic. The same result may apply if Mandi is in the 5th house.
  8. Rahu and the Moon in the Lagna, and malefics in the trines. (i.e., “Pishacha Grasta” Yoga, a combination for being overtaken by the “spirits”, indicative of phobias.)

As previously stated this must be corroborated by other indicators such as:

  1. Afflictions to the Moon (mind), Mercury (nervous system) and Jupiter (maturity / wisdom). Particularly, when all three of these planets are afflicted, conditions leading to mental illness are highly possible.
  2. An afflicted fifth lord. The fifth house can correspond to thinking, logic and wisdom.
  3.  The lagna and or Aries, both which indicates the head, if afflicted.
  4. Kemadruma Yoga – This is a condition occurs when the moon has no planets in either of the signs surrounding it. When there is no planet in the 2nd or the 12th from the moon, the soundness of the mind may become an issue. Again, the entire chart needs to be viewed.
Always look for confluence in the chart, before making such a serious decision. If there is a likelihood of mental illness, these indicators will often show up not only in the rasi chart, but also the Navamsha and possibly other divisional (harmonic) charts.

Case Study

In an attempt to illustrate some of the above astrological indicators, what follows is a case study of a schizophrenic man.
(see chart – Chart details: D.o.b. 17.9.1960, Time of Birth: 16h30 BST, London).
mental illness chart
This individual lives at home with his elderly mother and has been under the care of NHS-based community mental health teams since the onset of his schizophrenic illness in 1981. Although he has remained well enough to not necessitate frequent hospitalisation, and has never been a danger to himself nor others, he is unable to work due to constant problems with his hearing “voices.” The medical model would understand these voices as “auditory hallucinations.”
Although these voices are not frightening to him, they are extremely distracting and weaken his concentration. The medication he regularly takes as prescribed by psychiatrists takes an edge off of what would be a disturbing quality, but does not remove the chonic persistence of his voices. He regularly “dialogues” with these voices, forgetting who is around him. Ironically, he is an avid reader of newspapers and can hold for brief moments, informed conversations about current events. This usually is not sustainable and he reverts to a form of communication that is childlike, tangential and incapable of any abstract thinking or complexity.

General chart overview

Many of the planetary combination indicators given above both from the Jataka Tattva and the “additional indicators” list are present in this particular chart:
1. Jupiter is in the lagna and is opposing the seventh house Mars. (It is interesting that even though Jupiter should be strong in its own sign of Sagittarius, this does not prevent schizophrenia, in this case. It may however, lead to the fact that this individual is a “relatively well” schizophrenic.)
2. Saturn is also in the lagna, associated with Jupiter. This would create a restriction on the otherwise strong Jupiter in Sagittarius.
3. According to the above list taken from the Jataka Tattva, the next possible indicator of mental illness would be if Saturn is in the 12th house associated with a waning Moon.
In the Rasi chart, although the Moon is indeed waning, Saturn is at 18 degrees and the Ascendant at nearly 23 degrees Sagittarius, so even though Saturn precedes the lagna, it is still by Vedic standards in the 1st house. However, in the Navamsha the situation is reversed, there is a new moon, but Saturn is in the 12th house. In balance, this could arguably qualify to meet the given indicator being discussed here.
4. The fourth indicator does not apply. The Sun is not in the 12th house, nor does Mars or Moon trine Saturn.
5. The next indicator does apply as Saturn is the lord of the second house and aspects both the Sun and Mars. The second house is relevant as it may refer to speech. This would be very applicable given the description ana, this individual’s difficulty with communication.
6. Another area that does not fully apply. However, it is interesting that parts of this more complex combination applies or nearly applies. For instance, Jupiter is in a quadrant and in the Navamsha there is a Sun-Moon conjunction, although not in given houses.
7. Mandi is at nearly nine degrees Virgo in the tenth house. Mandi is not in the seventh house, but it is doubly afflicted by both Mars and Saturn. Mandi is conjunct the Sun, Mercury (exalted) and Venus, all of whom share this unfortunate dual aspect from Mars and Saturn. Interestingly, the individual under discussion has felt severe shame about his inability to maintain employment. He keenly desires to work, yet fears a repeat of his brief early employment experiences, which preceded the onset of his first mental illness. It was then that he began to suffer from his inability to concentrate due to hearing voices.
8. This indicator does not apply as Rahu and the Moon are not in the lagna.

In terms of the additional indicators given above:

Moon’s condition: The Moon, while not in a Kemadruma Yoga is surrounded in both adjacent houses by malefics, Mars and Rahu, giving a Papa Kartari Yoga. This does not bode well for the planet that is the significator of feelings and emotional reactions.
Mercury’s condition: Mercury, significator of reason and intellect, although in Virgo, unfortunately experiences aspects from both Saturn, Mars and the Sun in the rasi chart.
In the Navamsha, Mercury is formidably opposed by Mars in Scorpio.
Jupiter’s condition: Jupiter, planet of wisdom, as previously mentioned, is conjunct Saturn and opposed by Mars in the rasi. In the Navamsha it is conjunct Ketu in Aries in the seventh house.
Lagna’s condition: The lagna is, as previously mentioned is also conjunct Saturn and opposed by Mars in the rasi. In the Navamsha, it is conjunct Rahu and surrounded in adjacent houses by both Mars and Saturn.


No Vedic chart can be fully interpreted until the connections of planets and the Nakshatras (constellations) and Nakshatra rulers are examined. I will not go into a description of the meanings of the Nakshatras here, as this is a separate area of essential study for anyone interested in Vedic astrology. What I am attempting to do here is simply to show the interconnection of the planets and the Nakshatra rulers that they are located in:
1. Lagna lord Jupiter is in the Nakshatra of Mula, which is ruled by Ketu. Ketu, in turn is in Purva Bhadra, which is ruled by Jupiter. This establishes not only a Jupiter / Ketu connection, but also a connection between the first, third and second houses, dealing with the self (1st), the mind (3rd) and the home, private life, mother and peace of mind (4th).
2. The Moon is in Ashlesha ruled by Mercury. Mercury, in turn is in Hasta, which is ruled by the Moon. The houses affected here are the seventh, eighth and tenth. The Moon itself is in the eighth, a dushsthana (malefic) house. The eighth can be associated with “mental sufferings and psychological afflictions.”
3. Lagna and Saturn are both in Nakshatra Purva Ashada, ruled by Venus. Venus is in Chitra ruled by Mars. Mars is in Mrigashira, its own constellation.
The planets are located the first/seventh/tenth houses and own six of the twelve chart houses. So here is a very powerful connection for deeper analysis. Rahu is also in a Venus-ruled Nakshatra – Purva Phalguni.
4. The Sun is in its own nakshatra of Uttara Phalguni.


What I have attempted to do is to show the power of some of the ancient classics in terms of diagnostic tools perfected centuries ago. Meanwhile, psychiatry and psychology still grapple with clumsy, constantly revised diagnostic tools, such as the Diagnostic and Statistical Manual IV (DSM-IV), the book by which all psychiatric clinical diagnoses are measured.
Keep in mind that all of the above has been examined without even beginning to look at an analysis of significant life events and corresponding Dasha / Bhukti planetary or transits or progressions.
The next logical progression would be to then approach the area of remedial measures, an area effectively blocked by the medical profession and the pervading contemporary approach to healing. Nevertheless, this should illustrate that the area of mental health diagnoses is certainly not an area that originates with western psychiatry or Sigmund Freud.


Planetary Lordship and the Nature of Karma

Brendan Feeley
Brendan Feeley

by Brendan Feeley MA

The science of astrology has always had an association with the notion of karma. In the opening verse of the 5,000 year old vedic text, Brihat Parasara Hora Shastra, the ancient Sage, Maharishi Parasha, tells us that:-
“The Unborn Lord has incarnated as the nine planets, the Nava Grahas, to bestow on the living beings the result due to their karmas. He assumes the auspicious form of the Grahas (planets) to destroy the demons and to sustain the divine beings.”
The great Sage then goes on to describe to us the eternal science of astrology and effect of the planets on the destiny of the incarnating soul.
This work is said to be the fountain head of Vedic astrology. It is the bible of this ancient subject and is an indispensable study for both student and practitioner. It would take a lifetime of dedication to master the astrological rules outlined in this great work, and indeed, it is doubtful if one would ever master it, for the true mastery of astrology can only be accomplished by one who has transcended the three gunas, the ego, and the limitation of human thought processes.
The entire subject of astrology is a description of our karmic destiny and the vicissitudes of our temporal existence in this world. If we are not firmly anchored in the stability of divine truth, then we are subject to the fluctuations and fickleness of our own minds.
Astrological principles tell us that our moment of birth defines our temporal experience in this world according to the temporal disposition of the planets at birth. The planets operate as guiding impulses from the archetypal world of the Self and they represent our samskars, the mental impressions created from our own past actions. They indicate our talents, good fortunes, state of health and disease, as well as the traumas we are destined to experience.
A well-trained astrologer is able to determine the timing of these influences in the natal chart and early in the course of study, a student must master an understanding of lordships before he/she can proceed with chart analysis. Planets have their eternal significations and their temporal significations and they deliver their karmas to the native according to these significations.

Classification of Houses

It could be said that each of the planets has a specific intention for us in life and this can manifest in a variety of ways according to the lordship of the planet as well as its strength and placement in the chart. They indicate our spiritual inclinations, our mental emotional patterns and responses that we must hone and temper throughout our lives, and on the physical level in terms of the multitude of possibilities that can manifest on the physical plane. They operate as invisible guests always beckoning us towards the transpersonal unconscious in our path towards ego building and individuation.
This of course is not always a path towards introversion. As we well know, the human world requires working on one’s relationships to partners, family and community, for a great deal of self-knowledge comes from this work if we have the maturity to view these relationships as an important path towards self-development.
The houses or bhavas represent states of consciousness or states of awareness that represent our attitudes towards these relationships as well as the timing of important challenges that trigger these attitudes.
Now we will examine the classification of the houses and their lords. An understanding of the houses and the intention of the house lord is critical in this predictive science. As I already pointed out, it is extremely important to bear in mind that each planet has a preordained intention for the native throughout the life.
The astrologer must be able to evaluate this intention, based on a set of consistent astrological rules, to make sound judgements for the native. This is a fundamental formula in the science of Vedic astrology. A general classification of the bhavas is as follows:


The trikonas, houses 1, 5, and 9, and their lords, are the most auspicious houses in the chart. The trikonas are dharmasthanas. They bring spirituality, knowledge, goodness, generosity, wealth and fame, especially if they are well endowed.


The kendras, or angular houses (1, 4, 7, and 10), and their lords, represent the pillars of the horoscope. They represent some of the most important and fundamental aspects of our lives – body and persona, home and mother, marriage and relationships, and career. The kendras and their lords are considered to be auspicious.


Houses 6, 8 and 12 are considered to be the three evil houses of suffering or dusthanas. These houses and their lords bring difficulties, suffering, loss, anxieties, worries, obstacles, disease, incarceration, impediments, enemies, lawsuits, accidents, injuries, surgeries, and death like experiences into our lives. The are said to be evil and malefic houses. The third house is a mild dusthana and even then only in some respects, but houses 6, 8 and 12 are extremely malefic.

Tri-shadya Bhavas

Houses 3, 6 and 11 are malefic houses.


Houses 2 and 7 are marakas (killers). Houses 3 and 8 are houses of longevity, and since houses 2 and 7 are 12th to these houses, they cause a loss of longevity. Planets occupying or owning these houses cause death if the longevity of the individual is exhausted. If they operate before the time of death is promised, they can cause a disturbance of the health.
There are other classification of the houses, but these are the most important for predictive work.

The Nature of the Lordships

As I pointed out earlier, planets have their eternal nature and temporal or functional nature. We know that Jupiter is eternally a natural benefic planet signifying all good things in life. In Vedic mythology he is known as Brihaspati or Guru, the “remover of darkness.”
He is Deva Acharya or teacher of the gods and he brings righteousness, justice, and self-illumination into our lives. He brings children, education, prosperity and optimism. He is indeed a great planet, but let us assume that he becomes the lord of so called malefic houses in the natal chart, then how does he behave?


Let us take the case of a Taurus lagna (ascendant) and remember, for the study of lordships, we always use the equal house system or bhava chakra in Vedic astrology. In the case of a Taurus lagna the natural benefic Jupiter lords over the 8th and 11th houses and he will bring all the significations of these two houses into the life in his dasa or bhukti periods. We know from the above classification of houses that the 8th house is a trikasthana and therefore represents miseries, obstacles, accidents, scandals, chronic diseases and even death or at least death like experiences.
The 8th house is often said to be the most evil house in a chart and indeed it can bring the most undesirable results into life when activated. The quantity of misery that the 8th house promises in the native’s life will depend on the planets associated with the 8th house and its lord in a given chart and a thorough analysis must always be made to fully determine the outcome.
The main point here is that Jupiter, the eternal benefic, now becomes the planet that brings all the significations of the 8th house into the life. Jupiter also lords over the 11th house in this case, but the 11th house also has some affliction associated with it. It is a tri-shadya bhava. It does represent gains but they are rarely stable and long lasting. In this sense, Jupiter becomes a functional or temporal malefic for a Taurus ascendant, and although that Jupiter may bring some of his significations into the life of any Taurus ascendant, his overall impact will not be beneficial during his dasa or bhukti.
You will notice that even the transit of Jupiter will not be beneficial for this rising lagna. It will bring false hopes and promises. You can begin to apply these principles on the charts of your family and friends for your own study. You will find consistency in these principles although it must be emphasized that a full analysis must be carried out for a complete understanding of a given chart. Nonetheless, you should begin to experiment.
Now let us examine the nature of Saturn for the same Taurus ascendant using this theory of lordships. Saturn invariable receives very poor representation in astrology both east and west. He is the ruler of darkness and the natural enemy of the lights, the Sun and the Moon. He is the eternal significator of grief, misery, obstacles, dejection, difficulties, depression, humiliation, pessimism, chronic disease, or we could simply say, bad karma. He is known as Shanaishchara, meaning the slow moving one.
For the same Taurus lagna, the natural malefic Saturn, has lordship over two extremely beneficial houses – the 9th and the 10th, a trikona and kendra. Thus Saturn brings all good things into the life of these individuals during his dasa or bhukti periods, provided of course he is strongly placed by house and sign position in the natal chart. He will bring a spiritual teacher, foreign travel, initiation into higher knowledge, benefits through father (all 9th house significations), or advancement in career and possibly fame and recognition in the profession (10th house).
Certain planets are said to be yoga forming planets for each lagna in Vedic astrology. In the context of astrology, the term yoga means union of planets, so when the lords of kendras and trikonas conjoin in a chart, they confer on the native beneficial karmas associated with the areas of life represented by the nature of the planets and their lordships. If those yogas are strong and appear in auspicious hou to then they are certain to bring success to the native in their planetary periods.
The astrologer reads the prarabdha karmas, the portion of sanchita karmas that we are destined to experience in this present life. The chart reveals the positive and negative aspects of our prarabdha karmas. All of us must experience our prarabdha karmas. The moment of birth determines the prarabdha karmas. These karmas can be either sattvic, rajasic, or tamasic, depending on the nature of the planets involved. In addition, these karmas can have different levels of intensity, and here we have the following three classification:

Dridha Karmas

These karmas are extremely difficult to change and are represented in the chart by serious afflictions or impediments caused by the poor placement of house lords and the influence of malefic planets. An example of this would be the level of wealth of poverty in an individuals life or the level of success in his/her career.

Dridha/Adridha Karmas

These are less serious and can be changed only through determined effort, especially through spiritual practices such as meditation, yoga, and sincere devotion to God(ess) and charitable contributions for a good cause.

Adridha Karmas

These can easily be changed by cultivating good attitudes and through good actions.


Astrology is a deep and penetrating subject and it can have wonderfully healing effects in helping us understand the meaning of life and the experiences we are destined to have in this world. My astrological work with clients over the past several years has shown me that people are often relieved when they discover the reason why certain areas of life seem to bring on endless challenge and suffering. We tend to be obsessed or preoccupied with the areas of our chart that promise those challenges and proper astrological guidance can put it all in proper context. Remedial measures can be prescribed or our attitudes can be redirected to other areas, while not entirely neglecting the areas of challenge.
To neglect the areas of challenge in life would be akin to cheating ourselves out of some important life experiences, but astrology has the unique capacity to help us differentiate the real from the unreal and to tone our expectations so that we are able to see that we are the creators of the very complexity that we too often project onto the world, to those around us or even to our God(ess).
Once we have overcome the human habit of blaming others for our own shortcomings, we are well on our way to self-understanding and the development of those enviable human traits such as generosity, kindness, and selflessness. Astrology gives us a connection to the soul’s intention for us and in this sense it can helps us develop a relationship with the spiritual dimension. It can help us overcome spiritual impoverishment and a sense of meaninglessness in life that the dry religions are often unable to address.
Combined with yoga, ayurveda, and spiritual practices, it offers us access to a world of hidden and mysterious influences that helps us master our relationship with mind, body and spirit – a world that transcends the so called normal scope of human intelligence, a world that brings an awareness of the Divine energies that penetrate our soul and personality in our daily walking.

Brendan Feeley

Brenda is a Vedic Astrologer with a professional practice in Washington, D.C. He is a founding member and tutor of the American Council of Vedic Astrologers and he is a regular presenter at the ACVA conferences. Along with his busy professional practice, he is a dedicated researcher in the application of the predictive principles of both Parasari and Jaimini astrology.

sábado, 30 de marzo de 2013

La Sabiduría Popular surge a partir de la gran necesidad de atender las diversas situaciones del colectivo, a quien se le negó desde el principio de la historia acceder a conocimientos como la medicina, la astrología, la ciencia, la espiritualidad... etc. Las Escrituras Sagradas fueron escritas por lideres de los pueblos, solo que esas escrituras fueron secuestradas por las elites, en especial la religión, para dispersar a las ovejas del camino y dominar al mundo. Los patriarcas, reyes y gobernantes contaban con el consejo y la guía de los grandes sabios de la antiguedad, a quienes compraban con cuantiosas riquezas, para tenerlos sujetos en cuerpo y alma solo al servicio de ello. Esta hegemonia pretende mantenerse en la modernidad, pero ¡a dios gracias! estamos en La Era de Acuario.
Solo una parte de este conocimiento se filtro en la cultura hindú al populacho, es de saber que esta sociedad esta sujeta a las castas y el conocimiento solo es manejado por los brahmanes, más hoy, TODOS estamos destinados a llegar a La Consciencia Divina. Los gurués que pretenden seguir haciendo esclavos a sus discipulos a través del falso mosha ó nirvana (un estado de consciencia que solo es ganado a través de sadhana espiritual), hacen lo mismo que los sacerdotes que erroneamente le dicen a los filigreses que rezando un rosario se liberaran de sus penas.
¡Conoced la verdad y ella os hará libre! Clave imperdible para cualquier busqueda, dada por El Amado Jesus.
Ayurveda es el sistema de medicina que se lleva practicando en La Inda desde hace miles de años. Descubierto por los pueblos del pasado, como un metodo de sanación infalible, gracias a su gran conexión con la naturaleza y al respeto de esa naturaleza como proveedora de prana (energía vital).
Se dice que, mucho antes de comenzar nuestra Era, existían en La India universidades en que se enseñaba ayurveda, no como las nuestras, las enseñanzas se daban al pie de un árbol, sentados en el suelo y con prendas que apenas cubrian el cuerpo, muchas veces de forma clandestina, era el pueblo quien aprendía acerca de la ciencia, que le podía liberar de sus penas y que, como dije anteriormente, estaba accediendo a un conocimiento solo dado a los grandes brahmanes. Tal como la astrología hindú, el ayurveda tiene sus raíces en la tradición védica.
En los Vedas (textos sagrados de la filosofía hindú) podemos encontrar la descripción de métodos relacionados tanto con la astrología védica como con la medicina ayurveda. No debería sorprenderle a nadie la relación entre ambos, porqué tal como dice un gran amigo astrólogo, Ariel José Gati ¡TODO se relaciona con EL TODO! enseñanza que ha podido digerir en sus largos años de experiencia en la practica de astrología humanista y popular.
Ayurveda se basa en tres tipos de constitución, “los tres doshas”. Estos tres doshas llevan el nombre “vata”, “pitta” y “kafa”.
“Vata” corresponde a aire.
“Pitta” corresponde a fuego
“Kafa” a tierra y agua.
De manera que los signos astrológicos pueden repartirse como sigue:
“Vata”: Géminis, Virgo, Libra, Capricornio y Acuario.
Virgo aparece aquí por ser regido por Mercurio, que es un planeta de aire en la astrología védica. Capricornio se menciona porque su regente es Saturno, un planeta “vata” ó de aire.
“Pitta”: Aries, Leo, Sagitario y Escorpio. Escorpio es pitta porque el regente clásico de este signo es el planeta fogoso Marte. En astrología védica, Urano, Neptuno y Plutón no se utilizan, y por tanto Marte permanece como regente de Escorpio.
“Kafa”: Tauro, Cáncer y Piscis. Estos son los signos de tierra y agua no asignados a vata o pitta.
Hay diversos métodos que nos ayudan a juzgar la constitución de una persona, tal como el diagnóstico del pulso, el test de la orina, la fisionomía facial y la impresión general que nos da una persona.
Sobre esto podemos encontrar los magnificos libros escritos por un hindú, médico endocrino que ha traspasado esta sabiduría milenaria al occidente de forma más entendible, y por supuesto, hoy con suficiente fundamento científico, se trata de Deepak Chopra, autor de Las Siete Leyes Espirituales del Exito, de Cuerpos Sin Edad, Mentes sin Tiempo, Sincrodestino y otros Best Seller de la actualidad.

Muchas personas, incluso “astrólogos” se preguntan ¿Como modificar las tendencias astrales que limitan? ó a lo sumo “aceptan” que la carta natal es una sentencia a cumplirse sin e quanon.
Sin embargo, les comparto algunos extractos del libro ¡Cuerpos sin Edad! ¡Mentes sin Tiempo! de Chopra, quien nos da algunas claves para modificar nuestros bloqueos, manifestados a través del desequilibrio en nuestros tres doshas.
Podemos Equilibrar Nuestro Cuerpo Físico siguiendo estos consejos:
Cambio de la percepción: Pasar de una visión materialista del universo a una visión integral y espiritual de la vida y la materia.
Tiempo: Dejar de vivir preocupados por el mañana o de vivir de los recuerdos y aprender a estar presente y vivir del ahora.
Sueño: La mala calidad de sueño acelera el envejecimiento. Lo que importa no es la cantidad, sino la calidad del sueño. La medicina ayurvédica aconseja acostarse sobre las 10:00 de la noche. Estas dos horas antes de la medianoche tienen un efecto reparador mucho mayor que las 6 horas siguientes. Es bueno dormir unas 8 horas y no excederse, si no se obtiene el efecto contrario, debilita.
Vigila tu alimentación: De acuerdo con el Ayurveda, el cuerpo se siente satisfecho y en equilibrio cuando tiene acceso a los seis sabores básicos (astringente, dulce, amargo, salado, agrio y picante). Los alimentos deben ser lo más frescos y naturales posibles, porque así aportan mayor cantidad de prana o energía. Además, se deben tomar suplementos nutricionales (multivitamínicos con minerales), ya que aunque tengamos una buena dieta, los necesitamos debido a la gran cantidad de toxinas y de tensiones a las que estamos expuestos diariamente.
Haz deporte: El yoga, el Tai-Chi o cualquier deporte que nos mantenga activos será bueno para recuperar la relación mente-cuerpo. La mejor forma de integración de ambos es a través de la respiración consciente, que facilita el movimiento energético de lo físico a lo mental.
Aprovecharse de los beneficios del Sol. Mirarlo, tomar baños de Sol, etc. Contrariamente a lo que dicen las empresas que venden protectores solares el cuerpo, hay más enfermedades de la piel en países donde casi no sale el Sol.
Eliminar las toxinas: Se deben eliminar las drogas, el alcohol y el humo del cigarrillo, pero también las toxinas emocionales, como miedo, depresión, culpa, enojo e ira, que actúan al nivel del cuerpo sutil. Desintoxica tu hígado, riñones y colon habitualmente.
Amor: Dar y recibir amor estimula el sistema inmunológico. Los tres niveles en que se expresa el amor son verbal (”te quiero”), atencional (escuchar al otro ininterrumpidamente) y afectivo (tocar, acariciar).

Creatividad: Aplica tu creatividad. Pinta, escribe, cocina, canta, etc, pero expresa tu creatividad de un modo libre y natural.
Mantén tu mente alimentada con lecturas que te hagan crecer interiormente. Ayuda a tu Alma día a día a que se eleve de la materia con lecturas inspiradoras.
Es grato compartir la sabiduría milenaria.
Saludos Fraternos