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Sunday, August 29, 2010

Sabar Mantra for Hanuman Siddhi

Ajrang Pahnu,
Bajrang Pahnu,
Sab Rang Rahu Pas,
Daye Chale Bhimsen,
Baye Chale Hanumant,
Aage Chale Kaji Sahab,
Piche Kul Balarad,
Aatar Chauki Kach Kuran,
Aage Piche Tu Rahman,
Gad Khuda Sir Rakhe Suleman,
Lohe Ka Kot,
Tambe Ka Tala,
Karla Hansa Beera,
Kartal Base Samudra Teer,
Hak Chale Hanuman Ki,
Nirmal Rahe Sharir,

Note:- Please follows all rules regarding Hanuman Siddhi viz purity of self
etc.10 Malas of above mantra everyday for 21 days.

Beej mantra for Hanumaan ji.

Mantra: Fraum

For realization of Lord Hanuman, unlimited strength, power,
protection, wisdom, happiness, elimination of bad spirits & ghosts,
victory over enemies and all round success. Also creates a strong
base for other Hanuman sadhanas.

Hanuman mantra for preth mukti.

om dakshina mukhaya pancha mukha hanumate karaalavadanaya naarasimhaya
om hraam hreem hroom hram hroum sakala bhoota pretha damanaaya swaha
.


108 times into 11 malas a day....

Ketu + Shukra

Ketu +  Shukra ( content from Barbara pinjan astro site) Author of this article is Barbara Pinjan.

Disregard and detachment from beauty, pleasure, and wealth
Should one achieve beauty, pleasure, and wealth, one will abandon these lovelies through apathy and discontent.
Ketu + Shukra =  similar to Ketu + L-7, with stronger emphasis on discontent with the personality of the wife/partner and inability to maintain commitment to a specific promise or inability to develop an agreed set of values in the partnership.  

In a male nativity, devaluation of the Wife. In a female nativity, devaluation of the organs of sexual pleasure, and of the female associates. For a woman, distancing and devaluation from one's own beauty.
For both genders, devaluation of wealth and chronic inability to maintain agreements.
The sexual pleasuring tastes are peculiar and lovemaking becomes both very permissive and emotionally distant. If Shani is involved, the tastes may be vulgar or simplistic.
One feels apathetic toward sensual pleasures and yet because Ketu dissolves boundaries, one constantly pursues these unattainable pleasures, into the void.
Inability to establish personal certainty regarding the portfolio of Shukra: alliances and contracts, harmony and relationships based on mutual interest, sweets and sugars, pleasures of the senses, beauty and art, music and women.  The native may engage in sense-pleasuring life indefinitely, driven by a need to indulge oneself in sweet and harmonious experience, without ever achieving a clear public marital identity or a clear personal sense of being satisfied in a relationship. There is no natural boundary that says "enough" and therefore this combination may lead to excessive indulgence and possibly addictions (if associated with domain 6 or 12). Interpersonal relationships may bring abundant pleasure but the native is never satisfied with the quality of the partner or the union.

Peculiar pleasuring behaviors
Ketu+ Shukra, especially if Shukra = strong or the yoga occurs in kendra, can suggest promiscuity, sex addictions involving pornography (especially visual stimuli which show exaggerated sexual pleasure organs. Shukra rules the 'external' or pleasure-producing sex organs). 
Shukra + Ketu may suggest a habitual use of pleasure-stimulating drugs, or chronic auto-eroticism, exotic sexual unions, or other attempts to overcome the fundamental distancing from one's own natural ability to experience pleasure within a committed relationship. 
In the end there is a tragic disappointment in life due to having invested much energy in pursuit of sensual pleasures and material wealth, yet because one fundamentally disregards the basic promise-keeping, alliance-building mechanism - one's pleasures are short-lived, and always disappointing. Ketu prevents satisfaction through experience on the material plane. Yet the native cannot be dissuaded and the stronger is Shukra, the stronger one's Quixotic pursuit of the goal.

Marriage and the female partner(s)
A married man with Shukra + Ketu  is never satisfied with his wife. Due to Ketu, he is perpetually unrealistic about women, and unable to bond with his partner. He swings between extremes of fantastic adoration and urgent need for union upon the one hand, and bitter disappointment or cold disregard for the fair sex, upon the other.
In marriage - whether his first or his tenth - such a man believes that he has made a poor choice - and that some ineffable better wife is just waiting to "complete" his unsatisfying life. He is of course "uncompletable" due to Ketu. 
If Shukra is adequately strong esp, if angular, there will be at least two marriages. The first marriage is defined by Shukra and the second marriage is quite likely defined by Ketu itself (unless some other graha interacting with Shukra is stronger than Ketu.) The second marriage is even more "incomplete" than the first, and the second wife for a male nativity is likely to be beautiful, distant, and utterly apathetic toward the native's need for pleasurable attention. She may be quite disengaged from the world or have contempt for material attachments.

One's relationships with women, regardless of one's own gender or orientation, are undermined by one's own fundamental apathy toward beauty, pleasure, and wealth. Ketu enforces a lack of engagement with promise-based alliance (Shukra), which erodes trust in the source of pleasure will eventually cause the subconscious to destroy most of one's accumulated wealth. 
Although this correction can be remediated by conscious behavioral adaption, the birth condition in the nativity does indicate a past-life proclivity toward chronic lack of respect for the material pleasuring processes. Ketu + Shukra is an excellent combination for vows of sugar-austerity (no alcohol or other sugars, no sexual pleasuring, no wealth accumulation) if the native is spiritually prepared.
Male or female, one will tend to fantasize and project unrealistic qualities upon the lover; then (esp. if incoming Shani drishti) reality intrudes in the fantasy . During some Ketu bhukti, there is a massive disappointment.

Pleasuring genitalia
In the physical body, Shukra energizes the pleasure-producing "external" sexual organs (not the "interior sexual parts such as uterus or prostate, but rather the luxuriously nerve-rich external genitalia.
Ketu + Shukra may indicate a peculiarity of the sexual organs. In males, there is some oddness of the penis or testicles. In females, there is some oddness of the clitoris or vulva.
Wealth
 Ketu's job is separation and detachment. For the male, wife becomes an agent of dissolution of the wealth. There may be a long period of wealth-building in marriage but some occurrence of a Ketu bhukti will cause a major loss of wealth through one's own apathy combined with the wealth-dissolving agency of the wife. Whether one is male or female in this life, Shukra + Ketu shows wealth lost through an invalid, incomplete, untrusting, alienated, or unsuitable partner.
Doubts the Partner
Dissatisfied and doubting with one's partner. Distrust of intimate unions and equal advising or consulting relationships. Unable to fully connect with the partner. Also unable to fully disconnect from the partner. Even after death , divorce, or a public declaration of separation, one longs for fulfillment of the spousal presence.
A longing for the imagined satisfaction of completed union with the perfect mate. Unable to appreciate the benefits of the real mate. Wants another more sexual, more beautiful, more wealthy, more talented, more musical, more artistic, more diplomatic, more sweet. 
Absent sweetness
Persistent disconnection from the sweetness of partnership relations may drive the native to seek chemical sweetness and thus alcoholism drug addiction and various sexual addictions are associated with Ketu + Shukra.

Shukra + Ketu = perhaps the most difficult placement for Ketu. Shukra's job is to create balanced, mutually pleasurable partnerships between human beings which give enormous value to life. Without the prospect of satisfaction from promise-based committed relationships, life becomes rather flat and unsatisfying. Only the advanced spiritual aspirant will recognize an important opportunity to take a vow of "no sweets" for a lifetime, which can permit the tantric upgrade of Shukra's pleasures into extraordinary magical knowledge.

The native is ambivalent about all of the values typically signified by Shukra: money, knowledge, speech, history, appearance of the face and neck; as well as alliances, partners as persons, partnership as an art form, terms of contracts, agreements and promises.

The male native is chronically unhappy in marriage. If there is a divorce due to the native's belief that he can find that ineffably perfect "better" wife, he will yet be unable to make a clean psychological separation from the unsatisfying first spouse. For a male, the second marriage if any will be plagued by the native's continuing unhappy engagement with the problematic first spouse.

Resignation to a separative, psychologically distanced relationship with the partner, and with all women who hold a wifely or lover-ly role. A deep and ineffable, sense of loss for the chosen life partner, who seems to have been taken away by circumstances beyond one's control.
The native is attracted in long-distance love relationships, where true to Ketu's programming, one may gaze at the partner from afar. At a distance, one feels locked into an orbiting mutual bond with the partner - but there is a deeply resigned sadness that the partnership will never successfully conjoin. Cannot confirm the value of the partner.

In a male nativity, the husband = chronically ambivalent regarding "real" value of the wife's qualities, particularly her beauty.  The male feels there is something "missing" in his relationship to his wife. Something in the list of her valuable qualities is not completed.
In both male and female nativities, a resigned state of discontent in marriage. Tends to feel depressed around women.
Ambivalence toward aesthetic values. After a "honeymoon" period, becomes dissatisfied with works of art and architecture, with musical compositions and performances, and feels uncertain about the value of wealth and knowledge.
Persistently romantic on the surface yet fundamentally expects a disengaged flatness in relationships. 
Wanting relationships to be ever-lovely and sweet; always disappointed. Karaka for disconnection with the spouse. 
If Shukra is stronger, may substitute a plethora of sensual pleasures for abiding love.
If Ketu is stronger, at birth or by dasha/gochara, extraordinary disappointment in partnership, leading to depression & despair. 
Extremely sensitive to sugars: delicate kidney, pancreas, hormones. Karaka for surrender into alcoholism & other sugar addictions.

Poor choice of spouse due to wearing "rose colored glasses" at the time of marriage. 
Does not harm sexual relations, esp. if Shukra is strong.  
This yoga limits sexual communication to the realm of sensual pleasure and does not permit deeper psychic union in sex, due to the distancing of Ketu. 
Both native & spouse practice distancing behaviors due to trauma in their childhoods. 

Typically the parents' marriage was also sensually rather than spiritually focused and/or subsisted in a condition of deep despair. 
Meditation engaging a female deity such as Laxmi, Saraswati, Tara, KwanYin, Mother Mary, or any female divine energy form from the native's own religious tradition, will improve native's awareness of this distancing habit (rooted in an underlying despair). 

It may be helpful to appreciate that Ketu is trying to remove excess sensual pleasures which have become obstacles in the native's spiritual development. 
Typically the native "fights back" by asserting their right to pleasures, the exclusive focus on pleasure will - ironically - deprive one of love! 
This is a tricky yoga because of the strong addiction & denial, but it will resolve in honest meditation if the native so desires.

Ketu Combinations with other planets

  • Ketu = disconnection from the desire (Rahu) to experience perceptual reality. 
  • Ketu says of the graha He conjoins: "What is it good for? Not much."
  • Ketu imposes a state of chronic discontent, disassociation, and ambivalence. 
  • Ketu = resigned to this ungrounded condition; He takes no action to change it.

  • Generally, Ketu materially harms the native's ability to connect with, recognize the value of, and utilize the powers of, any graha which is yuti with Ketu. 
  • Native is unable or unwilling to possess the qualities of the graha associated with Ketu. Cannot register any sense of completion of the actions of the graha. Ketu cannot reach it, attain it, schedule it, manage it, appropriate it; is in contempt of it; is not entitled to its fruits.
  • However Ketu simultaneously improves the native's spiritual position by disabling the ego attachment to the portfolio of graha(s) with whom Ketu shares a rashi.

  • At higher levels of consciousness, Ketu gives increased awareness of impermanence & a spiritual sensitivity to the desires of others
  • At normal levels of consciousness, Ketu connotes ignorance, frustration, denial and despair.

  • In all cases, Ketu's motive is to clear away obstacles which are inhibiting the native's spiritual development. 
Unable to fully connect with the father. Also unable to fully disconnect from the father.

  • Even after paternal death or a public declaration of separation, one longs for fulfillment of the paternal presence.
Resignation to a separative, psychologically distanced relationship with the father, and with all men who are actor-performers, gamer-speculators, or self-aggrandizing in nature.
A deep & ineffable sense of loss regarding the father, who seems to have been taken away by circumstances beyond one's control. A longing for the imagined satisfaction of completed union with the fantasized morally courageous & honest father.
Inability to register a sense of personal certainty regarding the portfolio of Surya: creative intelligence, speculative winnings, individual genius, power to channel divine truth, gamesmanship, artistic and theatrical performance. 
Moral doubt. Unsure about ethical boundaries. Irrational behavior. May be extraordinarily lucky, but one experiences deep ambivalence about the meaning or value of one's own creative empowerment.. 
Native is a positive, slightly eccentric person with a pernicious tendency to promote philosophical ideals which one neither understands nor believes. Although constantly seeking the Divine, does not clearly apprehend the light of truth. Tends to feel depressed in the presence of highly charismatic persons.
Psychically absorptive heart (Surya). 

If Surya is strong, one may accept iconic positions in politics and theatre. If one becomes famous, there is limited ego-attachment to the royal position and its privileges. Ambivalence toward kingship, fatherhood, politics, and celebrity. 
If Surya by its nature in the Jyotisha nativity should create notoriety or fame, one uses one's celebrity charisma and personal magnetism to further a host of non-egotistic

If Surya is weak, access to divine intelligence may be disconnected or disoriented, resulting in a tendency toward lack of compassion and disregard for those who seek enlightenment.

Chandra + Rahu

Chandra + Rahu

Chandra/Rahu projects their own needs and desires upon others.

Chandra/Ketu allows others to project their personal needs upon the native.

Both conjunctions suffer "boundary" issues which can be addressed successfully by reflection and awareness of psychic Best Practice

Impulsiveness.
  • Chandra-Rahu yoga is generally unfavorable, but it can yield excellent results when yuti a strong benefic. This native seeks emotional identity validation through breaking emotional barriers, being recognized as special or charismatic, and having strongly desirous feelings toward others.
  • Associated with mental illness and emotional volatility. The native may be exceptionally impatient to realize one's desires, and emotionally incapable of accepting delay.
Amplified need, strong material desire nature .
  • The native is passionate about life and plunges into relationships with full-on healing powers.
  • Tendency to overwhelm the people around them, especially intimate partners. Extremely sensitive and controlling emotionally.
Projects their feelings upon others.
  • Can be psychically invasive, but also charismatic, fascinating, full of charm. Likes to stimulate the feelings of others and take psycho- emotional risks.
Women with this yoga will self-identify with their maternal nurturing powers.
  • The impulsive qualities of Rahu/Chandra promote early motherhood and often an immature, reactive and invasive style of parenting.
  • However the Rahu/Chandra native experiences the act of invading another person's aura as exciting, nurturing and ego-validating.
  • Typically the native's dominant parent, usually the mother, also lacked boundary consciousness And felt free to project their own feelings and perceptions upon the child. The native replicates this with their own children.
Life with a Rahu/Chandra person can easily become a 'soap opera.'. This yoga generates a deep need for intense, repetitive, reactive, and volatile relationships with emotional intimates (parents, children, lovers) that is never satisfied.
he need for emotional excitement cannot be satisfied but rather "reiterates" in perpetuity. Unfortunately due to the Obsessive-compulsive nature of "get it now" Rahu, the cycle is rarely broken by mature consciousness.
In extreme cases involving Shani, Kuja, or temporal malefics, the mother may be so Addicted to invasive control that the natural maturing separation of her children is perceived as a threat to her survival.
his extreme dependency on one's projected self-image as a nurturing, protective mother (which cannot be sustained as the child grows independent) may lead to clinical conditions such as 'Borderline' Personality Disorder.
he more common manifestation is a restless desire for intense emotional contact and validation as a super-parent.
For these natives, demand for a deeper satisfaction penetrates all of life.
The native may be be charismatic, creating a social ambience of excitement and personalized engagement, if Chandra is in a good rashi or bhava, and well supported by Chandra's lord.
However, in an unfavorable rashi, or in dushthamsha, Rahu + Chandra may attract public censure. The native may get involved with taboo activity (esp. sexual taboos, esp. if Kuja is involved) and in their passion to be emotionally "involved" may cross approved social boundaries. In the reactive, invasive parenting style especially, children's psychic integrity may be compromised. If punitive Shani is involved, harsh punishments to children, by the afflicted parent, may cause social consternation.
Can be a fabulous hands-on healer with good tutoring on boundaries. When these folks are given permission to enter the deep inner space of a wounded person, they can work true magic. The native may be a psychic or intuitive reader/healer, if Budha is strong.
Even when socially successful, this native will have "boundary issues." One must acquire the wisdom to respect others' limits. To live happily, the native must give vent to one's healing/penetrating/invasive/protective instincts. Yet, self-knowledge (when that is available!) also directs that this native must be guided and supervised to manage their personal extremes.
"If the Moon and Rahu are together in ninth from the Atmakaraka or Lagna, the child will assume the nature of the destroyer of every thing."
~~ Jaimini Sutram , Ch4, Shloka 53-54 (Trans. P.S. Sastri, Ranjan Publications, New Delhi, 1987)

 
.

The Importance of Navasma/ Navamsha.

Another concept is the horoscope of “Navasma”, which is a parallel chart to the birth horoscope. The Navasma shares about ¼ power of the chart. It is famous saying “If the Birth horoscope is the tree, then the Navasma is the fruit”. How useful is the tree if it bears out only rotten fruit. So therefore along with the A healthy chart it is very important to have an equally good navasma. Hindu astrology has dual purpose for the Navamsa, first to check the strength of the birth chart, second for marriage compatibility. The 7th house i.e. the house of marriage is checked in navasma for accurate prediction about a native’s spouse.
Here comes the fun part, simple and easy. The concept of Vargottam is the most interesting to me, Viggottam means “the best division”. In the Birth chart and the Navamsa a garh is placed in the same rashi it becomes Virgottam, there the star add extra power to the birth chart and amplifies favorable results. For instance : In my birth chart Sun in placed in the mercury’s house ( Gemini) # 3 and similarly in navamsa chart my sun is positioned in Gemini, which makes is it a Virgottam planet.
Here is a very interesting article on the importance of Navamsha. Navamsa is also known as “Navamsha”: Article by: Joni Patry
What leads me to write on the navamsha is the Presidential election. I predicted that President George W. Bush would be elected both terms based on his navamsha. The last election I had undue strife concerning this prediction. I received hate mail and even bets from other astrologers about this prediction. I would say about 75 percent of astrologers predicted that John Kerry would be elected. It really dismayed me when Indian astrologers I had never heard of with self-appointed titles of royalty staunchly predicted John Kerry. I stood by my word because I knew no Indian astrologers could be that affluent as they had claimed without any reference to the navamsha.
By far the most important divisional chart is the navamsha chart, which reveals the spiritual essence and deeper truth of an individual. The real clues to the outcome of a person’s life are in the navamsha. The maha dasha ruler and bhukti ruler must always be reviewed in the navamsha, for it will reveal information as to the outcome and indicate the inner quality of the cycles.
The navamsha chart (D-9) divides the 30-degree sign into nine parts of 3.20 degrees each. This is the most important divisional chart of all, and Vedic XE "Vedic" astrologers automatically compare this chart to the rashi to determine the results of a person’s life.
The navamsha chart is called the fruit of the tree. It reveals the future outcome of a person’s life, promising to manifest the potential in the rashi chart. We seem to become the navamsha chart as we grow older. These are the issues of the ninth house, the house of luck, fortune and spiritual pursuits. If a planet is in the same sign in both the rashi and the navamsha. it is vargottama, meaning it gains strength and is a more powerful planet in the rashi. Some also refer to the navamsha as the spouse who is the mirror of yourself.
To calculate the navamsha of a planet, the first 3.20 degrees begin with the first quality (cardinal, fixed, mutable) of the element the planet is in, then the following divisions continue with the zodiac signs in order regardless of quality or element. For example, if Venus is 10 degrees of Scorpio XE "Scorpio" in the rashi, the first navamsha will be Cancer XE "Cancer" (the cardinal sign of the same element), the second navamsha will be Leo XE "Leo" , the third Virgo XE "Virgo" , the fourth Libra XE "Libra" , the fifth Scorpio, the sixth Sagittarius XE "Sagittarius" , the seventh Capricorn XE "Capricorn" , the eighth Aquarius XE "Aquarius" , and the ninth navamsha is Pisces XE "Pisces" . Because Venus was in the fourth division (by nine) of its rashi sign, Venus falls in the fourth navamsha of Libra here.

Nine Navamsha Divisions by Element

Earth
Air
Fire
Water
1
00.00-03.20 (Cardinal Earth)
00.00-03.20 (Cardinal Air)
00.00-03.20 (Cardinal Fire)
00.00-03.20 (Cardinal Water)
2
03.20-06.40
03.20-06.40
03.20-06.40
03.20-06.40
3
06.40-10.00
06.40-10.00
06.40-10.00
06.40-10.00
4
10.00-13.20
10.00-13.20
10.00-13.20
10.00-13.20
5
13.20-16.40
13.20-16.40
13.20-16.40
13.20-16.40
6
16.40-20.00
16.40-20.00
16.40-20.00
16.40-20.00
7
20.00-23.20
20.00-23.20
20.00-23.20
20.00-23.20
8
23.20-26.40
23.20-26.40
23.20-26.40
23.20-26.40
9
26.40-30.00
26.40-30.00
26.40-30.00
26.40-30.00
To drive home these facts let us analyze the navamsha chart of George W. Bush.
Remember the rashi chart is the main chart, for it is the bases of calculation for all the divisional charts (the vargas). Generally astrologers dive into the rashi chart accentuating all the yogas, aspects and dashas forgetting to back up the findings with the navamsha. I have studied incredibly powerful charts with raja and dhana yogas only to find the individuals have struggled their entire life in a survival mode. The answers were always revealed in the navamsha. It is unnerving to work with the navamsha at times for the birth time must be accurate and we know as astrologers a correct birth time is hard to get. For just a matter of minutes can throw off the navamsha. It is the lagna that changes most rapidly. Each navamsha is 3.2 degrees, and with each degree the ascendant will change with 4 minutes. Therefore the ascendant of the navamsha will change signs from beginning to end within about 12.8 minutes. But as we know there are cusps where the ascendant sign is about to change and one minute is all it takes. As for the planets, (excluding the Moon) since they remain the same degree throughout the day the navamsha signs will not change. The Moon changes one degree every 2 hours so a birth time off by a few minutes will not alter the navamsha sign of the Moon either. So, the sign placements of the planets in the navamsha can be counted on but the house placements are questionable without analysis of the life and person. This can be an excellent tool for chart rectification (finding the correct birth time). The navamsha will reveal how strong or weak a planet is in terms of its results in a life. A planet that is debilitated in the rashi chart but exalted in the navamsha will definitely not produce the results of a weak debilitated planet. In early life there will be weaknesses that are overcome and develop into assets of power and strength for the chart. Remember the navamsha is what we develop into. Likewise, a planet that is exalted in the rashi chart but debilitated in the navamsha will start out strong and loose strength as the life develops. Planets that are in the same sign in the both the rashi and navamsha are called vargottama meaning the best varga. Vargottama planets are very strong and should always be assessed as powerful. Planets pick up strength when they change into signs of rulership or friendly signs in the navamsha. As will be illustrated the navamsha chart for President Bush is accurate confirming his birth time.
His lagna in the navamsha is in Scorpio a sign of passion and intensity. Mars as the ruler of this lagna becomes very important as does its placement and sign. Mars is in Leo in the 10th house in the navamsha. It is in parivartana yoga (mutual exchange of signs) with the Sun ruler of the 10th house, and the Sun is exalted in the 6th house in Aries. Both Mars and the Sun indicate leadership and positions of power. Mars is the planet of war and the commander in chief and the Sun rules political leaders. Their placements here in the navamsha are enough to predict the positions of power and leadership Bush has attained, but there is so much more to be read. The 10th house is the house of career and positions of power. The fact that the ruler of the 10th house resides in the 6th house and is exalted (extremely powerful) indicates he will beat his enemies, (the 6th house indicates enemies), and therefore defeating any political adversary or opponent. This actually explains why he is the president in office at the time of waging war on other counties who have threatened our safety The ruler of the 10th house in its sign of exaltation is enormously strong for leadership positions. Neptune in the 6th house with the exalted Sun can definitely represent oil and deception (Neptune rules oil and deception) involved in his presidency, indicating how these are factors involved in his re-election. The Sun in the navamsha changes the way we view the Sun in Gemini in the 12th house in the rashi chart. The 12th house rules foreigners and foreign countries. Many past presidents have their Sun in the 12th house because presidents must contend with foreign affairs. With Bush we can see where this semi weak Sun becomes the powerful leader dealing with foreign affairs, enemies and war. Mars in the rashi chart rules the 10th and the 5th houses constituting the yoga karaka planet (a single planet that has raja yoga status by ruling a kendra and a trikonal house) for Cancer lagna. A closer look at Mars here reveals it is vargottama. It is in Leo in both the rashi and navamsha. It’s rulership of the 10th house (career, leadership) and the 5th house (advisory positions, politics) in the rashi takes on even more prominence by it being vargottama and the sign Leo is the sign of kings and leadership. It’s placement in the 2nd house (speech and wealth) in the rashi chart indicates speaking for his career and advising. His position requires constant speaking out on his political agendas. Reverting back to the election of 2000 he was in the maha dasha of Saturn and the Mars bhukti indicating his win over his opponent. Remember, when in a maha dasha and bhukti you must analyze their placements not only in the rashi chart but the navamsha as well. The Mars bhukti would condone a win in that election.
At the time of the last election of 2004 he was in the maha dasha of Saturn and the Jupiter bhukti. Each time he was in the maha dasha and bhukti of planets placed in the 10th house in the navamsha. This is an unbelievable navamsha! For now let’s analyze the rest of the planets. Placed in the navamsha in the 10th house are Saturn, Moon, Jupiter, Mars and Uranus. Uranus here gives a quality of the unexpected with surprises. I do believe in both elections his winning was a surprise and there are still other surprises yet to come. Saturn is in the 1st house in the rashi and in the 10th house in the navamsha but uncomfortably placed by both sign placements (Leo in the navamsha and Cancer in the rashi) but both house placements are kendras representing power and advancement in career but he feels and appears a bit unnatural for these powerful career positions based on the unfriendly sign placements. Jupiter is with the Moon as it is in the rashi chart bringing this geja kesari yoga (Jupiter in an angle from the Moon) to the 10th house. The Moon rules the 9th house which again brings blessings and the fact that his father (9th house rules father) gave him the opportunity for this position. Of course the yogas with these 4 planets here are incredible and denote all the more power for 10th house matters. Mars/Moon is a Chandra Mangala yoga (Moon and Mars in mutual aspect) which denotes business success, the 1st house ruler with the 9th (very powerful). Saturn/Moon ruler of the 4th with the 9th and Mars/Jupiter ruler of the 1st with the 5th, counting at least 4 raja yogas here. Raja yoga is the yoga of kings. (Raja yoga is formed when the ruler of a trikona and a kendra mutually aspect each other, as in a conjunction)
Additionally, Jupiter aspects Mercury and the Sun to add greater blessings in this chart. The dispositor of Jupiter is the exalted Sun which gives another powerful touch for Jupiter while he is in this bhukti during the last election. Venus as ruler of the 7th house indicates his wife as well as his vice president (business partnerships) is also exalted in Pisces in the 5th house in the navamsha revealing they were extremely helpful for his image and re-election. Rahu is placed in the 11th house in both the rashi and navamsha. This means attainment of your goals and usually you are the eldest one in your family amongst your siblings, in which he is. Furthermore, with the current elections transiting Jupiter was in Virgo aspecting his natal Jupiter, the bhukti ruler of this time. This is extremely important to assess with prediction, for to have a dasha ruler activated by transiting Jupiter is extremely auspicious. Jupiter rules the 6th and 9th houses in the rashi chart meaning overcoming his enemies (6th house) and the 9th house is the house of blessings.
It seems that the bhukti rulers are pivotal factors within a maha dasha. The maha dasha ruler will give the overall foundation (big picture) but the events that take place within this large scenario are based on the bhukti rulers. Maha dasha ruler Saturn as mentioned before, is strong by house placements in both the rashi and navamsha but weak by sign placements. On election day, and through out this year transiting Saturn is conjunting natal Saturn. This denotes a difficult year ahead with obstacles and hard work. With so much pressure on him I am a bit concerned for his physical welfare before he completes his Saturn maha dasha. In the rashi chart Saturn as ruler of the 8th house (Aquarius) the moolatrikona sign (the moolatrikona sign will give more of the results) The 8th house means major transformations and difficulty possibly referring to death. As with the onset of his Saturn maha dasha in 1987 he began to settle down and get serious about his life. Saturn is not an easy planet for his chart but denotes responsibility and transformation. As he completes this important cycle of his life many things will change. It is hard to say when the most dangerous times are in effect for his chart but I would have to say danger prevails constantly with the future transits. Therefore, those of you whom have contention in your hearts for this political leader please think again. The karma of our nation is based on the people of our nation. The political leaders are the result of our collective consciousness. Anger and resentments are turning our nation into a war zone itself. We have free will in how we choose to think and our thought processes are forming the collective awareness of our nation and world. Please pay attention to your thoughts especially in the way you think of our government and leaders for these thoughts are shaping our nation and always have. We have control over our own thoughts. For we imprison ourselves with our own limitations based on our fears and judgments. Conflict and war in the world reflect conflict and war in the mind and the outer manifestation are results of our own thoughts of anger and attack. To relinquish anger for forgiveness frees our world and ourselves from torment giving peace and happiness for ourselves and the world.
The navamsha chart is the 9th division representing our potential for spiritual advancement in life, for above all else this is the purpose of life. We are here to heal the illusion of life or Maya, to realize all is united in the joy of unconditional love, there is no other truth, we were never separate. We are the oneness of God. This is what the navamsha chart represents. So, I conclude that it is what we will become therefore; it is the most important divisional chart and must always be assessed when reading the rashi chart.

JUDGING MENTAL FACTORS IN A HOROSCOPIC NATIVITY-ANURAG SHARMA

JUDGING MENTAL FACTORS IN A HOROSCOPIC NATIVITY

The concept of the Kalpurusha or the Cosmic Man is a fundamental centrality in Jyotish. The various Rashis (signs) are said to govern several physiological, psychological, spiritual and religious features of the Cosmic Man who is an astrological summation of created existence. It is in this basic sense that the twelve Rashis, the nine Grahas or planets (as used in Jyotish!) and the twenty-seven Nakshatras or the Lunar Mansions derive their essential validity, meaning and significations.
Though psychiatry has gained far greater acceptability in relatively recent times than it used to, there is some inherent dissatisfaction with the purely psychiatric process. Fun is poked at the practitioner for being nothing more than an absent-minded listener. If poking fun at something was a drawback for the concerned discipline, Jyotish would have curled up and died a long time ago. The longevity of the astrological sciences and/or arts, as one may choose to view them, could have drawn only from one thing: their eternal truth!
Psychological makeup of an individual is a complex thing and it partakes of many factors. The approach of Hindu astrology to judging the mental health, aptitudes and inclinations, capacity to withstand setbacks and stress, nature of emotional disposition, social and criminal attributes and any number of factors related to the mind, is very sophisticated. One who is new to Jyotish or has not come across a well-educated practitioner of this incredible mystic art is liable to be bewildered and startled at the clear-cut mental picture that may emerge from a Kundli belonging to a Jatak or a consulter.
It will be appreciated that the term mental factors is vast and includes tendencies and attributes stretching over a native's psychology, rationality, intellect, cognitive and emotive intelligence, maturity and wisdom potential, capability to not only handle but assimilate stress in order to reproduce a fully participatory matrix of actions that may be contributory at any level, be it individual, familial, societal, national, international, universal… and so on and so forth. The list pertaining to this area could be endless and unwieldy. It is not intended here to enter into a philosophical debate on what the mind could mean; rather, it is our endeavour to lay bare those specific factors in a chart that can provide this sort of complex and highly useful information with hardly any interaction-prerequisite with the consulter. The only thing that Jyotish requires is the reference frame of the Desh-Kal-Patra. There are, after all, only twelve Bhavas (houses) and nine Rashis in the horoscopic chart and very basic information, about the country (Desh), prevailing socio-economic-political environment (Kal) and some specific details about the consulter (Patra), is needed to base the chart analysis on. This is a sort of substratum, upon which foundation, the mystic truisms relating to various aspects of the chart shall be expounded.
The Lagna is always the most important factor in horoscopic delineation. It is the sign rising on the eastern horizon as seen from any given point on the surface of the earth. A sign may be said to have rising duration of approximately two hours. After that the next sign in the zodiacal sequence shall rise for broadly the same duration. The Lagna or Ascendant governs the area from the back of the head to the beginning of the forehead. Quite obviously, since the human brain is located in this area, The Lagna is of massive importance in judging factors relating to mental features of the native whichever sub-area they may specifically be grouped under. The Lagna is the focal point that decided the functional malefic or benefic status on the natural malefic and benefics, thus imparting to the Grahas a complex interweaving of teleological tendencies, even without considering the advanced interplays of their location is signs and houses and with each other, the latter forming scores, of the celebrated phenomenon, of Yogas (planetary combinations). The Lagna is indicative of the overall personality and life-structure of the native. Its importance cannot be overemphasized. Afflictions to the Lagna by location or aspect of malefics (whether natural or functional) can lead to warped thinking, weakness and frailty in, inter alia, mental areas, lack of talent, application to understanding and so forth. Similarly, benefic (whether natural or functional) influences to the Lagna, can lead to situations where positive outcomes and events imbibing strength manifest fully. A strong Lagna can countermand many adverse and afflicting tendencies in the rest of the horoscope. Conversely, its weakness will not allow beneficial Yogas like Rajayogas, Dhanayogas and a massive number of fortunate combinations seen by the seers in their supreme meditative trances, to come to proper fruition. In this regard, the lord of the Lagna cannot be overlooked. What applies to, and is seen from the Lagna, is equally derived from the Lagnesh. The position, conjunction and aspects (PAC) accruing to the Lagnesh are very important in judging the psycho-rational-spiritual worth of the native.
The Navamsha or the Ninth Division of the Lagna is called the Navamsha Lagna and is considered at least equally, if not more, important as the natal Lagna. The Navamsha Lagna has a great bearing on the thinking, appearance, ability and overall personality of the native. The signs tenanting the natal and Navamsha Lagna will provide valuable interpretative data about the various facets of the native's mental personality. The placement of the natal Lagnesh in the Navamsha Varga chart, by consideration of house and sign, as too by conjunctions and aspects, will lead to many conclusions about the native's predispositions and predilections. Equally, then, the placement of the Navamsha Lagnesh in Navamsha and Lagna charts with due consideration on the benefic and/ or malefic influences on the Navamsha Lagna and Lagnesh will have a visible and quite clear bearing on the various interlocking features of the native's incarnate being. Another feature that is relevant is the Nakshatra rising in the Lagna. This has a subtle effect based on the symbolism, ruling deity and mythological realities associated with the Nakshatra. Each Nakshatra has a lord, just like each sign does, and the placement of such a lord in any of the houses and signs of the Janma Kundli (natal horoscope) shall have weighty bearing, albeit at a subtle level, on the native's person.
It stands to mystic reason that the Cosmic Lagna Rashi, Mesha or Aries, forming the head of the Kalpurusha is an important key to unraveling things related to all particular heads, so to speak, on planet Earth. All heads, irrespective of nationality, race, colour, caste and so on, are controlled and formed by the universal archetypal head-quality loaded in Mesha. Irrespective of where Mesha happens to fall in any given horoscope, its affliction and/or strength have to be judged if overall mental status is being evaluated. As a logical corollary, Mangal (Mars), the lord of Mesha is to be seen as well. It is no surprise that in head injuries and matters pertaining to human heads. Mesha and Mangal, more often than not, have a conspicuous role to play.
In many ways, Chandra, or the natal Moon, is the primary significator of emotional and psychological well-being. The Chandra Graha is a natural benefic if it is bright and waxing and unafflicted by malefics (primarily natural malefics), well placed and suitably aspected. Since it rules some vulnerable and delicate areas in life, it is a delicate and vulnerable planet, easily afflicted. A waning and afflicted Moon is a malefic. It is a very important Graha synonymous at times with the created world or the manifestation. It is linked to Goddess Durga, the deity whose specific power Maya is responsible for the veil of illusion that causes the soul-body (and others!) dichotomy. The house where Chandra is placed is treated as an alternate Lagna, especially in North India, where this writer lives. Chandra is not directly linked to intellectual dimensions of the human mind. It is the prime karaka of emotional and psychological mapping and mother. Astrologically it is no surprise that our relationships with our mothers make up such a huge component of our psychological well-being. They have an identical mystic core! Chandra governs our ability to connect with people, our societal impulses, our relationships, attitudes towards people at large, joie-de-vivre, being emotionally fulfilled and unselfish enough to be able to care for other people, happiness, laughter, sensitivity and allied areas. An afflicted Moon is an otherwise healthy chart can drive the Jatak to help other people to alleviate anxiety, fears and self-centric fears. In this sense it can also be considered an Upaya or remedial measure for an oppressed Chandra. The location of the Chandra Lagna in a given house as reckoned from the natal lagna allies the psychological focus and desires of the native's mind with the significations associated with that house. It is exalted in Vrishabh (Taurus) Rashi. Variation of degree makes this the Mooltrikona sign as well. Vrishchik(Scorpio) Rashi is its sign of debility. Chandra is bereft of its positive qualities in fall save for allied positive factors that may alleviate the misery, or, indeed, a Neechabhanga Yoga may annul the debility. Even in such a situation, the debility effects of Chandra are seen to manifest. Chandra lords over Karka Rashi and this Rashi is the storehouse of the Cosmic Emotive Content. It also holds the seeds of all future manifestation. Karka forms the apex of the Moksha Trikona, the initiation of the Triangle of Liberation. It is no surprise that enlightenment is associated with a mastery over the mind and its attendant emotions!
For this reason the Fourth House of any chart partakes of the qualities of Karka (Cancer), the Fourth House of the Kalpurusha, no matter what sign may fall there. The Fourth House is the Cosmic Womb or Hiranyagarbha and a prime storehouse for the psyche, emotions and personal character of an individual. The Rashi actually falling in the Fourth House will indicate the innate psychological nature inherited at birth. The aspects and location of planets in this house will be directly responsible in making up a person's nature. Likewise, the Rashi falling in the Lagna and that of the house where Chandra is posited will colour the personality. The Chandra Lagnesh (Lord of the Moon sign) will rule the native's mind according to its own nature, sex and attributes. Where nature of the mind is to be gleaned from Rashis, their polarity, quality and element shall be instrumental in providing crucial fields of information in this regard.
The location of Mesha and Karka Rashis in auspicious houses will augur well for the mind of the Jatak (native/consulter) while the opposite situation will lead to relatively poor results. The Lord of the Fourth House in a chart would need to be judged according to the PAC rule laid down above. Aspects and conjunctions relating to the Chaturthesh will be dependent on Naisargik and Tatkalik Maitri (natural and temporal friendship) with the associated Graha.
It ought to be mentioned here that though Chandra does not treat any Graha as its enemy, Budh (Mercury) the Graha ruling intellect, is inimical to it since he resents the fact of being the bastard son, resulting from the illegitimate union of Tara, the wife of the preceptor of the Gods: Brihaspati (Jupiter), and Chandra. There is an unspoken tension between intellect and academic excellence (Budh), emotions (Chandra) and Sanatan philosophical wisdom (Guru). The bastardization of Budh's mythic entity hints at the fickle and neutral (Budh is a eunuch!) nature of the intellect. Reasoning can cut any which way. The human intellectual acumen lends itself to any activity without qualms. Over-intellectualization or lack of intellectual discernment has a special linkage with emotive perception. If emotions and intellect are harmonized we have a balanced and beautiful human being. If they are out of sync we know the lamentable effects that can result. Guru (Jupiter), whose sage advice embodies the eternal, unchanging truth does not quite fancy the neuter, fickle and nervous endeavours of Budh, the messenger of the Gods, running about gathering information, giving primacy to human, Mayik intellect, non-aligned, easily misguided (afflicted!) and unreliable. In this sense Guru is the enemy of Budh, inimical only in a sense of conservative disapproval, keeping Guru's ultra-benefic nature in mind. It will be appreciated that true, everlasting knowledge of Godness, God, Godhead, divinity, the spirit or by whatever name we choose to address it, once attained steadies the mind, clams it and helps it transcend itself. This is precisely how a powerful Guru can transform some of the more surface characteristics of Chandra. If the reader wishes to delve into it, a reading of the causes behind the waxing and waning of Chandra, responsible for mood changes, cycles including menstrual cycles and all sorts of rapid day to day changes, in mythic form, will lead to Rohini Nakshatra, in which sensual domain, the human mind (Chandra) feels the best. The course of Chandra will also display the linkage between mood swings and the female menstrual cycle, including symptomatic conditions like PMS.
Some crucial factors relating to the human mind such as individual likes and dislikes are linked with the fondness of Chandra for his favourite bride Rohini. This is the world of the intoxicated sated mind, connecting lavish and vigorous participation in the sensual world, as a created expression of divine sentiment. Lord Shri Krishna chose to be born under this royal and auspicious Nakshatra. The less favoured places that Chandra is compelled to transit by dictates of Dharma or Cosmic Law hold the occult keys to our changing foci of mental choices, even from day to day, or every other day.
Guru's expansive, forgiving and magnanimous nature explains the natural friendship between him and Chandra. The association or aspect of Guru on Chandra is very auspicious and gives fortunate direction and steady wisdom to the mind. The conjunction or location in mutual Kendras leads to the highly praised Gajkesari Yoga.
The affliction of the factors discussed till this point by natural malefics such as Rahu (North Node), Ketu (South Node), Shani (Saturn), Mangal (Mars) and Surya (Sun) inevitably colour the mental faculties both according to their permanent attributes and significations as too by lordship of houses and association with other planetary energies. The detailed effects of such associations and afflictions are the subject matter of full-fledged books. Rahu's conjunction or aspect to Chandra can give Shani like effects in accord with the dictum Shanivad Rahu (Rahu acts like Saturn). Rahu can lead to illusions, phobias, drug abuse, neurosis, psychosis, distorted fancies, schizophrenia, compulsive lying, general substance abuse, addictions, pathological manipulative tendencies, fear, specific fear of a calamity happening, dread and countless other like afflictions. Rahu also fuels creative writing and media related work. It governs foreigners and foreign things. It can spur the creative impulse by turning its illusion into a craft. Ought it surprise us that so many writers of fiction are prone to mental disorders, perpetually fighting some guilt, viewing there are as a lie at a deep and intimate level and this turmoil can even drive them to contemplate suicide.
Or indeed as to why a highly charged Budh carries with it nervous torment! Why do so many clowns and comedians have such disastrous mental states as private human beings? The roots of this entire thing lie in Jyotish. The Graha that owns the ability to laugh and to make others laugh, communication skills, intellect, humour, wit, sarcasm, repartee is the same who lords over the nervous system. If the fiery logician Mangal is providing Budh a cutting edge in intellect, will this sword hesitate to cut both ways, other factors supporting this? These are cosmic truths that lie concealed in the horoscope, only desirous of a blessed eye to come and unravel them.
Ketu if manifesting its negative energies as a headless, lusty demon can give a bloodthirsty mentality, much like an evil Mangal, according to the dictum Kujvad Ketu (Ketu acts like Mars). Mars and Ketu hold swords in their hands and are responsible for violent, impulsive and trigger-happy mentalities. Having said all this, the attention of the reader is necessarily drawn to the fact that none of this can be applied directly to the chart. A host of factors need to be addressed by the Jyotishi (astrologer) before any conclusion can be drawn about them. An astrological prognosis is a complex thing. The naturally malefic tendencies of Mangal, Shani, Rahu, Ketu and Surya can not only turn functionally benefic but some of these Grahas may become Yogakaraka (lording over both a trine and a quadrant simultaneously) and maximum benefic results can lead from their energies in certain charts. Very many other factors like the strength of the Grahas in Vargas, Shadbala (six-fold) strength and other like measures will modify the results. Hence simplistic conclusions are forbidden.
The reader is advised to follow the myth of the beheading of Rahu to understand the difficulties faced by human beings when the nodes of Chandra afflict the luminaries.
Having viewed some of the planetary reservoirs from which diverse, or seemingly disparate, activities of the human realm emerge, we ought to only be expectant of the link that exists between asthma, bronchitis, tuberculosis of the lungs and other chest-related ailments on the one hand, and the sign Karka, the natal fourth house of a Kundli, Chandra and the fourth lord on the other. Chandra rules water and the chest area of the Kalpurusha. Afflictions to various areas linked to Chandra, cosmic fourth house, natal fourth house and fourth lord lead to disorders of the chest. Asthmatics are frequently advised to drink a lot of water, both the illness and the cure being Karakattwas (significations) of the same Graha. It should also not surprise us to note that specific asthma or bronchitis attacks in people suffering from the disease hit at a time when the patient is overly anxious, worried or is experiencing panic. These latter emotional afflictions almost always involve an afflicted Chandra.
Another factor linked with mental potentials and kinetics of the chart is the auspicious Fifth House. The Cosmic Fifth House Simha (Leo) and its Lord the Pratyaksha Dev (the manifest Lord), Surya are quite important. The Fifth House of the natal chart and that of the Kalpurusha as too their lords deal with Purva Punya (good deeds in past lives). This house deals more with intellect and intellect-oriented thinking and output than emotive areas. Though the Fourth House has sufficient latent intellect content for it to be the prime significator house of graduate education and overall educational qualifications, it is the Fifth House that deals with higher studies. It is natural for it to be linked with the higher mind. It suggests intellectual, creative, spiritual and fictional output as well. In addition to the mental it also shows the physical output, namely children. A great many people prefer the higher procreation while to indulge in both is hardly uncommon or taboo. The main thing here is that the mind is inextricably and crucially linked to even the physical output, reflected in the fact of our great mental attachment to our children. In this house the linkage is exercised to both physical and ideational progeny. Yet another facet fundamentally rooted in thinking, feeling and generally the mental vortex is the fascination with the opposite sex. This house governs romance and love affairs but not necessarily marriage which fact casts some subtle light on the real state of affairs in a marriage that has no connection with this house or its lord. Speculation, art, entertainment, authorship, knowledge of the Mantras (mystic Sanskrit formulae and chants), Vedas (revealed truth of the Hindus), Vedanta (philosophical basis of the Vedas, called Upanishads), spiritual truth, music, cinema are some of the many shades of the human mind that form a gorgeous fabric in this Bhava. Affliction to this area in any form will lead to suffering, be it through children, lack of intelligence or Viveka (discrimination), faulty thinking, over-intellectualization, being spiritual to the detriment of material life, ruinous love affairs and the like. This is one of the most auspicious Trikona Bhavas (trinal houses) and is indicative of our entire Karmic balance we have as souls or Atmans. If the Ninth House or Lord of Prarabdha (fate-quality of the present birth) is afflicted while the Fifth House or Lord is strong or indeed the sign Simha is potent while Dhanu (Sagittarius) is afflicted, it may show a difficult incarnation I this life while overall good Karma in store, to come to the aid of the Jatak in future births. The learned reader should envisage the contrary situation by positing weakness and strength in exchange in the factors mentioned. The simultaneous strength of both with a supportive Ketu might mean final release or Moksha or emancipation.
The location of Chandra, Budh, Guru, Lagnesh, Chaturthesh (lord of the fourth house), and Panchmesh (lord of the fifth house) in the Dusthanas (the evil houses): the Sixth, Eighth and Twelfth houses, or linked with their lords is liable to predispose the nativity to mental difficulty in one way or the other. Once again the strong language of the classics is not to be applied verbatim for that is a sure shot recipe for predictive disaster. It will also be prudent to note that Dusthanas can hold many fine things in their bosom but that this is always secondary to their basically evil nature. The location of Chandra in Dusthanas leads to Balarishta (ill health in childhood) but in practice it will be found that this only predisposes the chart to ill health. The timing of specific mental or physical adversity will be contingent on Dasha (planetary periodicity) triggers as is the rest of Jyotish analysis. The static promise of a chart is quite important, even fundamental, but Dashas can surprise us. A seemingly chronic underachiever may suddenly flower, his mind wide awake and blooming all of a sudden while a performing, participating person may begin to wilt without any majorly apparent secular cause. So, almost everything will be surveyed with regard to operating Dashas.
That most potent of all transit phenomenon, in relation to the mental health of a person, the Sade-Sati of Shani Dev is not being discussed here in full detail since, at the very least, it merits an independent paper. Let the author merely hint at the awesome potential of the limiting principle of Lord Shani. The Sade-Sati has the potential to create extreme mental distress in most cases leading to a radical emotional and psychological reorientation by cramping the style of the native and suppressing what comes most naturally to him. This is one of the most unambiguous and unyielding destruction-regeneration cycles of Nature. Certainly Dashas, Shani's lordships as reckoned from Lagna and Chandra Lagna, strengths or afflictions of Shani and Chandra and the numerical measures of strengths of houses natally and the contributory factors relating to each Graha qua a house in the form of Sarvashtakvarga, Ashtakvarga and Bhinnashtakvarga are factors that will temper the results.
The Sade-Sati is said to be on when the Gochar Shani transits the sign preceding, containing and following the radical Chandra. Since Chandra lords over feelings, emotions and psychology, affliction by Shani, who embodies the misery of the Kalpurusha, the elder of Yama- the God of Death, ruler of setbacks, obstacles, setbacks, harsh discipline, obscurity, depression, pariah status, suffering, limitation, contraction, failure, pain and many such lighthearted magnitudes, can lead to a death and rebirth of the psychological entity. A therapeutic reading of the travails of Raja Vikramaditya in his archetypal Sade-Sati, as recorded for the benefit of blessed souls, in the Shani Mahatmya (The Greatness of Saturn) as in other mythic legends is highly recommended.
Most of the factors covered in this paper ought to be considered from the Chandra Lagna and Navamsha Lagna in addition to the natal Lagna, wherever applicable. For those supplementing their astrological odyssey with Jaimini, this also holds true for the Karakamsha Lagna. The Nakshatras of sensitive areas and Grahas, and their lords' placement and associations are relevant.
It is not the author's delusion that all factors relating to mental features in a nativity have been exhausted. Indeed, all the various Bhavas and Grahas can be said to carry mental elements in some form or the other. This is a modest attempt to touch upon some of the more prominent features that are defining parameters in this sort of study. It is felt that a systematic analysis that begins with a study of the features in this paper will help in unraveling some of the mental complexities in a horoscope.
What does it say of the human mind when certain supposedly educated particular manifestations of it persistently give verdicts that Jyotish is invalid or when calls are made, for some obscure reason, to prove it is a science like the physical sciences. I would exclaim 'For God's Sake' if only the tedium of either proving or disproving the existence of God were not such a philosophical conundrum!
ANURAG SHARMA.
DEHRADUN, INDIA.

Saturday, August 28, 2010

Venus Conjunct Mars

You are extremely amorous and romantic and there are times when you
find it difficult to control your passions. You seem to be a magnet to
the opposite sex, regardless of whether most people would classify you
as beautiful or attractive, although you may well be. You are simply
fun and pleasant to be around and that is why you attract so much
attention. When you are interested in someone, you tend to pursue them
with all the fire within you. Of course, sometimes you come on just a
little too strongly and that can cause difficulties. You have a strong
desire for love and beauty and involving yourself in some type of
creative activity, whether it be art, music, sculpture or poetry,
would help to satisfy this inner craving. The more you channel your
creativity into means such as these, the less problems you will have
controlling your hormones.

This aspect brings a certain charisma and you seem to naturally draw
people around you. You like to socialize and are perhaps happiest when
surrounded by others. In fact, it may be hard for you to be alone in
your own company. You have a great need to give and receive affection
from others. Just be careful of where you place your affections. Not
everyone feels the same as you do. It is sometimes difficult for you
to take any relationship lightly, hence the need to be discriminating
with where your heart is placed. This can be a difficult aspect at
times because it tends to produce love-hate relationships with those
you care about. There are hostile and affectionate feelings both at
the same time towards the same person. Channel your energies into
creative endeavors.

conjuctions -2

Mars and Venus are two Inner planets of the solar system. The number of days Mars takes to orbit around Sun is 687 and Venus takes 225. As such the frequency of their conjunction and opposition is more compared to the outer planets like Jupiter and Saturn.
Mars belongs to Agni Tattwa (fire) while Venus to Jala Tattwa (water). One is the commander while the other, Venus, is the secretary. Mars is male while Venus has female characteristics. Mars carries Tamasic qualities while Venus is Rajasic in nature. Mars rules anger, hostility, hate and destruction while Venus governs love, friendship, empathy and procreation. This indicates that the two planets are diverse in nature and in producing effects. However, in astrology, the two are neutral to each other.
Mars rules physical strength, courage, valour, heroism, aggressiveness, younger co-borns, cousins, landed property, bile, bone marrow, and diseases relating to blood etc. In females, Mars governs menses and sex too. On the other hand, Venus is described to rule over wife, vehicle, ornaments, sex, copulation, art, attachment, family happiness, marriage in general, vitality, fertility, physical beauty, friendliness, trade, comforts, etc.

A malefic Mars may cause bilious troubles, hydrocele, swelling in glands, ulcers, boils, deficiency syndrome, fear from fire, arms and ammunition etc. A malevolent Venus may cause venereal disease, impotency, urinary trouble, diabetes and failure in love affairs, or setback in family life and conjugal bliss.
A contact between any two planets can produce the effects of both the planets, singly or collectively, or sometimes an altogether different effect. Mutual Contacts between two planets can be in any of the following forms-
1.. Conjunction
2.. Mutual aspect
3.. exchange of signs between the two
4.. exchange of Nakshatras (constellations).

Confining myself to conjunction here, Dr. B.V. Raman in his book ‘How to judge a Horoscope – Vol. II ’ writes – ‘It cannot be coincidence that divorce, separation and crimes of passion increase when there is a conjunction of Venus and Mars, especially when constellations involved are those of malefic planets. Children born when there is a Venus-Mars conjunction should be brought up in a disciplined manner and taught to avoid dissipating habits of immediate pleasure.
These observations are more significant in case of female charts. Generally, the conjunction suggests diversion from morality. But, ofcourse, other mitigating factors should be carefully looked for before predicting that.
The effect of this conjunction is greatly felt in marital affairs and sensual matters. For four Ascendants namely, Aries, Taurus, Libra and Scorpio, the combination involves the lords of the Ascendant and the 7th house should help in marriage but the results have been found to be otherwise.

If you've had any experiences on this topic feel free to share with us.

conjuctions -1

Venus conjunct Mars

These natives tend to be attracted to invigorated partners, which may sometimes give them a hard time. They tend to dislike boring people. They have strong likes and dislikes, and tend to do things in a more spirited way. They tend to be more highly sexual, and this can touch much of what they do. There's often something risque in these individuals. Unless other influences take this elsewhere, these natives tend to vacillate between being considered as jerks and being considered little angels.
Unless other influences overshadow this (eg. ), they will tend to love sex and have a strongly sexual nature. They are strongly passionate and may have somewhat of a difficult time repressing their desires.
In a good chart they can become fighters for other people's cause.

Astrology aspects - Venus conjunct Mars Your relationship with your parents will determine your attitudes towards the opposite sex and marriage for better or worse. Normally, this gives a harmonious blending of active and passive energies and makes you sensitive and loving unless both planets are under severe stress. Drive is generally expressed constructively. This aspect is an asset when it comes to relating to the public, and is said to give luck in financial matters.

This conjunction can vary dramatically from sign to sign, and tends to give you valuable insights into your earliest dealing with the opposite sex - including dealings with your opposite-sex parent, siblings, and peers.

You have very strong emotions. Because of their intensity, you find it hard to treat relationships lightly; everything, even the smallest gesture, has importance to you. This is true in almost all relationships; it's especially true when it comes to sex and romance. If there are problems in your love life, it could be beacuse you're being too pushy or coming on too strong.

This aspect stimulates affections in a way that causes you to want an all-consuming, 'forever' type of relationship; but, funnily enough, it also givesa flirtatious streak that continues even after you've entered into a satisfying relationship. I think that people with this aspect feel that it's especially important to remain desirable - not just to a mate or lover, but to the opposite sex in general.

As the conjunction is a uniting aspect, and Venus and Mars are the male and female principles, respectively, you might think, as I once did, that it's a portent of a lasting marriage. From my studies, I've learned that this isn't the case. While people with this aspect want a lasting relationship very badly, they suffer their fair share of squabbles and separations. There's a difference between this aspect and the square and opposition though, in that there seems to be greater reluctance to make the first break. Jealousy - sometimes justified, sometimes not - on one side or another seems to be the primary cause of discord.

If you have Venus and Mars in the same sign but not conjunct, the foregoing may apply to you. However, you'd be less pushy. "

Animal Symbols of the Nakshatras

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
Male
Female
Animal
Symbol
Ashwini
Shatabishak
Horse
Bharani
Revati
Elephant
Pushya
Krittika
Sheep
Rohini
Mrigsira
Serpent
Moola
Ardra
Dog
Ashlesha
Punarvasu
Cat
Magha
Purva
Phalguni
Rat
Uttara
Phalguni
Uttara
Bhadra
Cow
Swati
Hasta
Buffalo
Vishakha
Chitra
Tiger
Jyeshtha
Anuradha
Hare
Purva
Ashadha
Shravana
Monkey
Purva
Bhadra
Dhanishtha
Lion
Uttara
Ashadha
Mongoose

सिद्ध वशीकरण मन्त्र

सिद्ध वशीकरण मन्त्र
१॰ “बारा राखौ, बरैनी, मूँह म राखौं कालिका। चण्डी म राखौं मोहिनी, भुजा म राखौं जोहनी। आगू म राखौं सिलेमान, पाछे म राखौं जमादार। जाँघे म राखौं लोहा के झार, पिण्डरी म राखौं सोखन वीर। उल्टन काया, पुल्टन वीर, हाँक देत हनुमन्ता छुटे। राजा राम के परे दोहाई, हनुमान के पीड़ा चौकी। कीर करे बीट बिरा करे, मोहिनी-जोहिनी सातों बहिनी। मोह देबे जोह देबे, चलत म परिहारिन मोहों। मोहों बन के हाथी, बत्तीस मन्दिर के दरबार मोहों। हाँक परे भिरहा मोहिनी के जाय, चेत सम्हार के। सत गुरु साहेब।”
विधि- उक्त मन्त्र स्वयं सिद्ध है तथा एक सज्जन के द्वारा अनुभूत बतलाया गया है। फिर भी शुभ समय में १०८ बार जपने से विशेष फलदायी होता है। नारियल, नींबू, अगर-बत्ती, सिन्दूर और गुड़ का भोग लगाकर १०८ बार मन्त्र जपे।
मन्त्र का प्रयोग कोर्ट-कचहरी, मुकदमा-विवाद, आपसी कलह, शत्रु-वशीकरण, नौकरी-इण्टरव्यू, उच्च अधीकारियों से सम्पर्क करते समय करे। उक्त मन्त्र को पढ़ते हुए इस प्रकार जाँए कि मन्त्र की समाप्ति ठीक इच्छित व्यक्ति के सामने हो।
२॰ शूकर-दन्त वशीकरण मन्त्र
“ॐ ह्रीं क्लीं श्रीं वाराह-दन्ताय भैरवाय नमः।”
विधि- ‘शूकर-दन्त’ को अपने सामने रखकर उक्त मन्त्र का होली, दीपावली, दशहरा आदि में १०८ बार जप करे। फिर इसका ताबीज बनाकर गले में पहन लें। ताबीज धारण करने वाले पर जादू-टोना, भूत-प्रेत का प्रभाव नहीं होगा। लोगों का वशीकरण होगा। मुकदमें में विजय प्राप्ति होगी। रोगी ठीक होने लगेगा। चिन्ताएँ दूर होंगी और शत्रु परास्त होंगे। व्यापार में वृद्धि होगी।
३॰ कामिया सिन्दूर-मोहन मन्त्र-
“हथेली में हनुमन्त बसै, भैरु बसे कपार।
नरसिंह की मोहिनी, मोहे सब संसार।
मोहन रे मोहन्ता वीर, सब वीरन में तेरा सीर।
सबकी नजर बाँध दे, तेल सिन्दूर चढ़ाऊँ तुझे।
तेल सिन्दूर कहाँ से आया ? कैलास-पर्वत से आया।
कौन लाया, अञ्जनी का हनुमन्त, गौरी का गनेश लाया।
काला, गोरा, तोतला-तीनों बसे कपार।
बिन्दा तेल सिन्दूर का, दुश्मन गया पाताल।
दुहाई कमिया सिन्दूर की, हमें देख शीतल हो जाए।
सत्य नाम, आदेश गुरु की। सत् गुरु, सत् कबीर।
विधि- आसाम के ‘काम-रुप कामाख्या, क्षेत्र में ‘कामीया-सिन्दूर’ पाया जाता है। इसे प्राप्त कर लगातार सात रविवार तक उक्त मन्त्र का १०८ बार जप करें। इससे मन्त्र सिद्ध हो जाएगा। प्रयोग के समय ‘कामिया सिन्दूर’ पर ७ बार उक्त मन्त्र पढ़कर अपने माथे पर टीका लगाए। ‘टीका’ लगाकर जहाँ जाएँगे, सभी वशीभूत होंगे।
आकर्षण एवं वशीकरण के प्रबल सूर्य मन्त्र
१॰ “ॐ नमो भगवते श्रीसूर्याय ह्रीं सहस्त्र-किरणाय ऐं अतुल-बल-पराक्रमाय नव-ग्रह-दश-दिक्-पाल-लक्ष्मी-देव-वाय, धर्म-कर्म-सहितायै ‘अमुक’ नाथय नाथय, मोहय मोहय, आकर्षय आकर्षय, दासानुदासं कुरु-कुरु, वश कुरु-कुरु स्वाहा।”
विधि- सुर्यदेव का ध्यान करते हुए उक्त मन्त्र का १०८ बार जप प्रतिदिन ९ दिन तक करने से ‘आकर्षण’ का कार्य सफल होता है।
२॰ “ऐं पिन्स्थां कलीं काम-पिशाचिनी शिघ्रं ‘अमुक’ ग्राह्य ग्राह्य, कामेन मम रुपेण वश्वैः विदारय विदारय, द्रावय द्रावय, प्रेम-पाशे बन्धय बन्धय, ॐ श्रीं फट्।”
विधि- उक्त मन्त्र को पहले पर्व, शुभ समय में २०००० जप कर सिद्ध कर लें। प्रयोग के समय ‘साध्य’ के नाम का स्मरण करते हुए प्रतिदिन १०८ बार मन्त्र जपने से ‘वशीकरण’ हो जाता है।
बजरङग वशीकरण मन्त्र
“ॐ पीर बजरङ्गी, राम लक्ष्मण के सङ्गी। जहां-जहां जाए, फतह के डङ्के बजाय। ‘अमुक’ को मोह के, मेरे पास न लाए, तो अञ्जनी का पूत न कहाय। दुहाई राम-जानकी की।”
विधि- ११ दिनों तक ११ माला उक्त मन्त्र का जप कर इसे सिद्ध कर ले। ‘राम-नवमी’ या ‘हनुमान-जयन्ती’ शुभ दिन है। प्रयोग के समय दूध या दूध निर्मित पदार्थ पर ११ बार मन्त्र पढ़कर खिला या पिला देने से, वशीकरण होगा।
आकर्षण हेतु हनुमद्-मन्त्र-तन्त्र
“ॐ अमुक-नाम्ना ॐ नमो वायु-सूनवे झटिति आकर्षय-आकर्षय स्वाहा।”
विधि- केसर, कस्तुरी, गोरोचन, रक्त-चन्दन, श्वेत-चन्दन, अम्बर, कर्पूर और तुलसी की जड़ को घिस या पीसकर स्याही बनाए। उससे द्वादश-दल-कलम जैसा ‘यन्त्र’ लिखकर उसके मध्य में, जहाँ पराग रहता है, उक्त मन्त्र को लिखे। ‘अमुक’ के स्थान पर ‘साध्य’ का नाम लिखे। बारह दलों में क्रमशः निम्न मन्त्र लिखे- १॰ हनुमते नमः, २॰ अञ्जनी-सूनवे नमः, ३॰ वायु-पुत्राय नमः, ४॰ महा-बलाय नमः, ५॰ श्रीरामेष्टाय नमः, ६॰ फाल्गुन-सखाय नमः, ७॰ पिङ्गाक्षाय नमः, ८॰ अमित-विक्रमाय नमः, ९॰ उदधि-क्रमणाय नमः, १०॰ सीता-शोक-विनाशकाय नमः, ११॰ लक्ष्मण-प्राण-दाय नमः और १२॰ दश-मुख-दर्प-हराय नमः।
यन्त्र की प्राण-प्रतिष्ठा करके षोडशोपचार पूजन करते हुए उक्त मन्त्र का ११००० जप करें। ब्रह्मचर्य का पालन करते हुए लाल चन्दन या तुलसी की माला से जप करें। आकर्षण हेतु अति प्रभावकारी है।
वशीकरण हेतु कामदेव मन्त्र
“ॐ नमः काम-देवाय। सहकल सहद्रश सहमसह लिए वन्हे धुनन जनममदर्शनं उत्कण्ठितं कुरु कुरु, दक्ष दक्षु-धर कुसुम-वाणेन हन हन स्वाहा।”
विधि- कामदेव के उक्त मन्त्र को तीनों काल, एक-एक माला, एक मास तक जपे, तो सिद्ध हो जायेगा। प्रयोग करते समय जिसे देखकर जप करेंगे, वही वश में होगा।