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Contents Chapter 1: Historical Context ............................................................. 2 Chapter 2: The Origin of the Universe ................................................ 9 Chapter 3: Jyotisha Concepts & Principles .........................................15
Chapter 1: Historical Context jyit jgt> àsUitivñaTma shjÉU;[< nÉs> Ô‚tknks†zvzztmyUomalaijt> sivta “The creator Sun flourishes supremely. He is the source of the universe and the soul of the world, who is the natural ornament of the firmament and who is bedecked with innumberable rows of rays that resemble molten gold.” (Varahamihira, Brhat Samhit, 1:1)
Introduction
Ayurveda is an ancient system of alternative medicine and Jyotisha (Vedic astrology), the divine science of astrology. It is my belief that several thousand years ago Ayurveda (science of life) and Jyotisha (science of light) constituted a single, integrated modality used for health and well-being and served as a protocol for living harmoniously within the environment and universe, at large. However, with the passage of time this combined science fragmented into separate and distinct bodies of knowledge, losing its once innate and powerful synergism. Ayur-Jyotisha reunites and integrates Ayurveda and Jyotisha as a pathway for health and healing. Their common underpinnings include the Sankhya philosophy and core Vedantic principles such as the Purusharthas (human disciplines); reincarnation and the concept of karma; recognition of a higher code of conduct by which to live and the importance of spiritual advancement.
The Vedic Texts
The first written reference to Ayurveda and Jyotisha can be found in the Vedas, ancient sacred texts containing wisdom cognized by the great sages while in deep states of meditation. The sages (rsis) where mind-born sons (born from pure thought) of Brahma and their wisdom served to explain the mysteries of the universe and illuminate the pathway for spiritual awakening. Before the written Vedas1, sacred knowledge had been passed down through generations by smrti (memorized transmission). At that time, highly evolved souls had the capacity to retain hundreds of thousands of sutras (verses of wisdom). But as the kali yuga (age of darkness) approached, mankind began to lose the capacity to hold the vastness of such wisdom. The knowledge was thus codified under the guidance of Sage Veda Vyasa into four separate volumes. RgVeda, complied by Paila. As mantra-perceptions of the Rsis, the RgVeda is a collection of sacred riks (songs of praise) cast in metrical mould. The first written references to astronomy, astrology, the lunar nakshatras and systems of healing are found in the RgVeda. Although the written Vedas are said to date back to 1500-3000 B.C., actual revelation is likely to have been at least a few thousand years prior to its codification. 1
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Sama Veda, complied by Jaimini2. The Sama Veda is a composition of samans (melodies). Indian classical music has its origin in this Veda. Yajur Veda, complied by Vaishampayana. A composition of yajus (forumula mantras), the Yajur Veda hymns are used in sacred rituals performed by the Brahmin caste. Atharva Veda, complied by Sumantu. One of the principle bodies of knowledge conveyed in the Atharva Veda is medicine, the curing of diseases and the rites for prolonging life (Ayurveda). The first written reference to cures for ailments and the treatment of disease is found in the RgVeda, the oldest of the four Vedas. Karambelkar states: “Vedic literature in general refers to a number of things which directly or indirectly constitute ancient medical tradition. Thus the RgVeda refers to poison germs and their killing (1:191.1-16); removal of various yaksmas or diseases (10:163.1-6); curing of heart disease by the rays of the Sun (1:50.11-13); water as medicine (10:137.6, 1:23.19); herbs as medicine (10: 97.1-23) …” (Waman, Karambelkar, pg 7) Sage Caraka, author of Caraka Samhita, speaks also to the importance of the Arthava Veda. “An (Ayurvedic) physician should be particularly attached to the Arthava Veda for that Veda deals with the treatment of diseases (chikitsa) by advising propitiatory rites (svastyayana), offerings (bali), auspicious oblations (mangala homa), penances (niyama), purificatory rites (prayaschhitta), fasting (upavasa) and incantations.” (Caraka, Caraka Samhita, 30:21) Likewise, the Vedic sages knew the planets intimately and viewed astronomy and astrology as integral to understanding the wonders of the universe. Many beautiful verses and mantras about the planets can be found in the Vedas. Below are a few of their Vedic names reflecting their nature and characteristics. Sun Aditya (indestructible, steadfast, born of Aditi); Savitri (ray of light, solar ray) Moon Soma (rasa, nectar); Chandra (shining, glittering) Mars Angaraka (red-hot burning coal); Mangala (auspicious) Mercury Budha (learned, educated, intellectual); Saumya (belonging to the Moon) Jupiter Brihaspati (lord of prayer, lord of protection); Guru (remover of darkness) Venus Shukra (spotless, refined); Indriani (wife of Indra) Saturn Shani (slow, slow-goer)
Jyotisha
The Vedangas. By way of metaphor, the Vedas concealed their truths in hundreds of thousands of Sanskrit mantras. As a prerequisite, students seeking a deeper understanding of the Vedas were required to undertake the study of certain subjects collectively referred to as the Vedangas (six limbs), including Jyotisha (comprised of astrology and astronomy). • Shiksha (Phonetics and Phonology). The understanding of the Vedic varanas, swaras and mantras and the technique of correct pronunciation. • Chandas (Vedic Meter). The appropriate lyrical rhythm of the Vedic mantras. • Vyakarana (Grammar). The grammatical aspects of the Sanskrit language. • Nirukta (Etymology). The study of the words, padas and mantras of the Vedas, particularly of obscure words. • Jyotisha (Astrology and Astronomy). The planetary influences on worldly and personal events, and the determination of auspicious days for performing sacrifices (muhurtas). • Kalpa (Vedic Action or Ritual). The ritualistic aspects of the Vedas. It is said that the Vedas represent the cosmic body of Supreme Intelligence and passage into its body is possible only through one of six doorways – its nose, mouth, ears, eyes, arms or feet – with each represented by one of the six Vedangas (see table below). Notice that Jyotisha is considered the eyes of the Vedas through which the light of truth can be seen. 2
Sage Jaimini is also the author of the famous Upadesha Sutras, a classic work on astrology.
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Vedangas Vedanga
Subject
Organs
Shiksha
Phonetics
Nose
Chandas
Vedic Meter
Feet
Vyakarana
Grammar
Mouth
Nirukta
Etymology
Ears
Jyotish
Astrology/Astronomy
Eyes
Kalpa
Vedic Ritual
Arms
The Branches of Jyotisha. The ancient texts speak of six distinct branches of Jyotisha. Jataka (Hora). Interpreting the planetary positions at the time of birth and the reading of the personal birth chart. Ganita (Astronomy). Mathematical calculations connected with the movement and positions of the grahas within the zodiac. Prasna (Query Astrology). The analysis of a chart erected for the exact time and place of putting a question before the astrologer. Nimitta (Omens). The reading of omens, bodily signs, behavior of humans, animals and natural phenomena. Muhurta (Auspicious Times). The recommendation of favorable and unfavorable moments to begin an activity. The benefit of muhurtas is referenced extensively in the Vedas, Puranas and Epics. Jyotisha Scriptures. As the vedic bible of Jyotisha, the Brihat Parasara Hora Sastra (BPHS) is one of the most revered texts on astrology. In BPHS, Maharishi Parasara3 and his student Maitreya engage in a query dialogue in which Maharishi Parasara shares his profound wisdom of Jyotisha. Other Jyotisha scriptures worth noting and referenced throughout this book include:4 Brhat Samhita: Written by Varahamihira (505-587 A.D.), considered to be one of the nine jewels of the court of the legendary ruler Vikramaditya. Translated by M. Ramakrishna Bhat. Maan Sagari Paddhit: Complied by Harji, son of a head priest of Gujarat, around the 16 th century. Translated by P.K. Vasudev. Phala Deepika: Complied by Shri Mantreswara during the 13th century. Based on various Jyotisha sources, including Saga Parasara, Varahamihira and others. Translated by S. S. Sareen. Saravali: The works of King Kalyana Varma written in the 10th century. Translated by R. Santhanam. Sarvarth Chintamani: Complied by Shri Venkatesa Sharma. Translated by J.N. Bhasin. Of great significance to Jyotisha is the vedic god Sri Ganesha (the elephant-headed lord) to whom Maharishi Parasara dedicates the opening sloka of BPHS. As is evident by the prominent positioning of this prayer, it is only with the grace of Sri Ganesha that the light of Jyotisha is revealed to the ardent student. gjann< ÉUtg[aidseivt< kipTwjMbU)lsarÉ][m! %masut< zaekivnazkar[< nmaim iv×eñrpadp<kjm!
Rsi Vasistha, one of Brahma’s manasputras (mind-born sons), is Maharishi Parasara’s grandfather and the famous Sage Veda Vyasa, overseer of the codification of the Vedas, is Maharishi Parasara’s son. 4 Astrology is in principle attributed to eighteen sages in all. They are (1) Brahma (Pitamaha); (2) Surya (Sun God); (3) Vyasa; (4) Vasishta; (5) Atri; (6) Parsara; (7) Kasyapa; (8) Narada (Brahma’s son); (9) Garga; (10) Marichi; (11) Manu (the original lawgiver of the Hindus); (12) Angirasa; (13) Romaka; (14) Paulasthya; (15) Chyavana (Father of ancient medicine); (16) Yavana; (17) Bhrigu and (18) Saunaka. (Bhadra, Hora Ratnam, pg 30) 3
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“I prostrate before the lotus-feet of Lord Ganesha, the offspring of Uma (wife of Shiva), who is the cause of destruction of sorrow; who is served by the bhuta gunas (the five great elements of the universe); who has the face of a tusker and who consumes the essence of Kapiththa and Jambu (sweet fruits).” (Parasara, BPHS, pg 17) Maharishi Parasara also illuminates for us the divine nature of the planets as maha (great) incarnations of Lord Vishnu. Avtara{ynekain üjSy prmaTmn> jIvan< kmR)ldae ¢hépI jnadRn> dETyan< blnazay devana< blv&Xdye xmRs<SwapnawaRy ¢ha¾ata> zuÉa> \mat! ramae=vtar> suyRSy cNÔSy yÊnayk> n&ishae ÉUimpuÇSy buXd> saemsutSy c vamnae ivbuxeJySy ÉagRvae ÉagRvSy c kªmaeR ÉaSkrpuÇSy sEihkeySy sukr> ketaemIRnavtarí ye caNye te=ip oeqja> praTma<zae=ixkae ye;u te sveR oecraiÉxa> “There are many incarnations of the unborn Lord. Vishnu has incarnated as the Navagrahas (nine planets) to bestow on the living beings the results of their karmas or actions. He assumed the auspicious form of the grahas to destroy the strength of the demons (evil forces), to sustain the strength of the devas (the divine beings) and to establish dharma (right action). From the Sun God the incarnation of Rama, from the Moon that of Krishna, from Mars that of Narasimha (man-lion), from Mercury that of Buddha, from Jupiter that of Vamana (dwarf), from Venus that of Parasu (axe) Rama, from Saturn that of Kurma (tortoise), from Rahu that of Varaha (pig) and from Ketu that of Meena (fish) occurred. All other incarnations than these are through the grahas. These beings with more Paramatmamsa are called divine beings.” (Parasara, BPHS, pg 22-23)
Ayurveda
Ayurveda, an ancient system of healing, emphasizes the health of the body so that it becomes a sound vehicle for the mind and the health of the mind so that it serves as a clear channel for Consciousness or Spirit. Like Jyotisha, Ayurveda acknowledges the uniqueness of each individual. Health regiments such as dietary recommendations, herbal and/or aromatherapy remedies, yogic exercise, pranayama, mediation, color therapy and spiritual practices are customized to address the individual’s specific physical, mentalemotional and spiritual needs. Sage Caraka, famous for his Ayurvedic treatise Caraka Samhita, defines Ayurveda for us. ihtaiht< suo< Ê>om! Aayus! tSy ihtaiht< man< c tc! c yÇae´m! AayuveRd> s %Cyte “Ayurveda is said to be that science where what is useful and detrimental (to health and life); the happy and unhappy (states of) life; what is good and bad for life, its measurements (span/length); and life itself are described.” (Caraka, Caraka Samhita, 1:41) The Ashtangas. According to the Susruta Samhita, Brahma divided the knowledge and practice of Ayurveda into eight distinct branches, or disciplines, known as Ashtangas (eight parts). “Ayurveda, the intimate part of Atharva-Veda, was composed by Self-born Creator, even before creating the universe, in hundred thousand (one lac) stanzas arranged into thousand chapters. Then looking to the shortness of life-span and intellect of human beings he again made it eightfold. This included surgery, supraclavicular management, general medicine, dealing with spirits or microorganisms, pediatrics, toxicology, promotive therapy and dealing with aphrodisiacs.” (Susruta, Susruta Samhita, 1:3) Of the eight disciplines (summarized below), Kaya Chikitsa and Shalya Chikitsa received more focus and attention and are therefore, considered the most prominent and authoritative works on Ayurveda today.
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Kaya Chikitsa Shalya Chikitsa Kaumarabhrtyam Salakyam Bhuta Vidya Agadatantram Rasayana Vajikaranam
Internal Medicine Surgery Pediatrics Treatment of diseases above the clavicle Psychiatry Toxicology Prevention of diseases and rejuvenation Aphrodisiacs and progeny
Lord Dhanvantari. An important lord connected with Ayurveda is Lord Dhanvantari, an incarnation of Lord Vishnu. It is said that Lord Vishnu incarnates as Lord Dhanvantari to reestablish the wisdom of Ayurveda when the world is filled with sickness and disease. Lord Dhanvantari first appeared during the churning of the great white ocean, as retold below in the famous Puranic story, The Churning of the Ocean. It was also at this same time that Lord Vishnu appeared in his incarnation as Kurma (Saturn). The story, as told in the Agni Purana, tells of a time in the world in which the power of the demons had become so great that the devas had decided to approach Lord Vishnu for advice. Lord Vishnu told the devas that they must uncover the vessel of amrita (the nectar of immortality) which lies at the bottom of the celestial ocean of milk, by churning the great white ocean. The consumption of amrita, said Lord Vishnu, would make them immortal, while the demons would eventually become extinct. So the devas devised a grand plan to retrieve the vessel of amrita. In order to assist the devas in their scheme, Lord Vishnu assumed the incarnation of Kurma, a giant tortoise. In this form, he firmly placed himself at the bottom of the ocean. The devas then placed a high mountain (Mandarachala) on his back which prevented the mountain from sinking into the ocean. Lastly, they wrapped the snake Vasuki around the mountain to use as a rope for churning the ocean. Tricking the demons into assisting them by agreeing to share the amrita, all the devas lined up on one side holding Vasuki’s tail, while all the demons lined up on the opposite side holding Vasuki’s head and neck. And thus they began to churn the milky white ocean in earnest. To everyone’s surprise and alarm, the first thing that appeared out of the ocean was a deadly blue posion (hala hala) capable of destroying the entire world. Lord Shiva graciously came forward and offered to swallow the poison. However, it left his neck permanently blue and to this day, many refer to Lord Shiva as Neelakantha (the blue-throated one). After Lord Shiva drank the poison, many wonderful treasures began to emerge from the ocean’s depth. Among such gifts were Kamadhenu (wish-fulfilling cow) who was given to the Saptarsi (seven rsis); Varuni (goddess of wine) whom the demons claimed; Rambha (heavenly dancer) who went to live with the celestial singers in heaven and Chandra (the Moon) who was presented to Lord Shiva to adorn the top of his head in appreciation for his drinking of the blue poison. Finally, Lord Dhanvantari appeared dressed in golden garments and carrying a bundle of herbs, the treatise of Ayurveda, a leech (used in Ayurveda to detox the blood) and the vessel of amrita. Lord Dhanvantari handed the amrita to the devas for consumption. In order to distract the demons while the devas partook of the amrita, Lord Vishnu assumed the form of a beautiful enchanting woman named Mohini. As the devas began to drink the nectar, a demon by the name of Rahu disguised himself as a deva and sat amongst the other devas waiting his share. The Sun and Moon spotted Rahu and immediately notified Lord Vishnu who took his chakra (disc) and threw it across the room, cutting Rahu in half. Unfortunately, Rahu had already sipped the amrita from the vessel, henceforth becoming immortal.
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Having been cut in two, the head of the demon became known as Rahu and the tail, Ketu. From that day forward, the Sun and Moon were the mortal enemies of Rahu, as it was they who told Lord Vishnu about his disguise. Rahu and Ketu were eventually awarded the status of shadow grahas by Lord Brahma. Their role in Ayur-Jyotisha is discussed in a later chapter.
The Sampradaya of Jyotisha and Ayurveda
Each Vedic science has a particular sampradaya (lineage of wisdom) whose genesis is associated with one or more Vedic lords or goddesses. In the concluding chapter of BPHS, Maharishi Parasara reveals to us that Lord Brahma first taught the sacred science of Jyotisha to his mind-born son, Sage Narada. Sage Narada subsequently passed this knowledge onto Sage Shaunaka, who in turn taught it to Maharishi Parasara. yCDaSÆ< äü[a àae´< narday mhaTmne tdev zEnkaid_yae nard> àah sadrm! “I have described to you the Jyotisha Shastra as narrated by Lord Brahma to the Sage Narada and by Narada to Sage Shaunaka from whom I received the knowledge of this Shastra.” (Parasara, BPHS, pg 1041) Ayurveda also has its genesis in Lord Brahma, who codified the knowledge of Ayurveda in the form of a hundred thousand hymns and presented it to Sage Prajapati Daksa, a son born from Lord Brahma’s right thumb. äü[a ih ywaàaeTkmayuveRj< àjapit> j¢ah iniolenadaviñnaE tu punStt> tda ÉUte:ëu³aez< purSk«Ty mh;Ry> smeta> pu{ykmaR[> pañeR ihmvt> zuÉe “At first, (Daksa) Prajapati received Ayurveda in its entirety as propounded by Brahma, therefrom Ashwins received (the knowledge), from Ashwins, Lord Indra (then) received it fully, which is why Bharadwaga, in search of longevity, came to Indra. (Caraka, Caraka Samhita, 1:4-5) According to the above sloka, Sage Prajapati Daksa taught Ayurveda to the Aswhini Kumars (horse-headed twins), born of the union between Surya (the Sun) and his wife Saranyu (protector, cloud). The Ashwins were often seen driving their chariot through the heavens, speedily carrying Ayurvedic medicines to the gods and hence, became known as the Celestial Physicians. The RgVeda speaks of the Kumars as “lords of one hundred powers” and tells of their many healing abilities: “… you (Aswhini Kumars) restore the realized sages … and arrange for the healing of their wounds … you restore eyes of a worker, giving light to the blind so that he might see… you cure maimed and invalids… you restore to life a virtuous person seriously wounded at several places…” (RgVeda, Mandala 1:117.17) Upon Lord Indra’s (Lord of the Heavens) request, the Kumars taught him their knowledge of Ayurveda. In time, the science made its way to Rsi Agnivesh who scripted the knowledge of Ayurveda in his text, Agnivesh Tantra. Eventually a student of Rsi Agnivesh, Sage Caraka, made revisions and amendments to the Agnivesh Tantra which henceforth became known as the Caraka Samhita, the primary treaty today on Kaya Chikitsa. Aswhini Kumars. We are told briefly about the birth of the Kumars in the last mandala (volume) of the RgVeda: “Tvastar5 prepares the bridal of his daughter; all the world hears the tidings and assembles. But Yama’s mother (Saranyu), wife of Vivasvan6, vanished one day while traveling to her dwelling. From mortal men they hid the immortal lady, made Chaya (shadow) and gave her to Vivasvan. Saranyu left her twins
5 6
Tvastar is better known as Visvakarma in the Puranic era. Vivasvan is one of the names used for Sun god in the Vedas.
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(Yama and Yami) and later gave birth to Asvin brothers …” (The RgVeda, complied by the Dharmic Scriptures Team, 10:17.1-2) In the stories of the later Puranic period, the unusual circumstances surrounding the Kumars’ birth are revealed. Several Puranas tell of how the Sun married Samjna7, the daughter of Tvastar (divine architect). Together Surya and Samjna conceived three children – Vaivasvat Manu (the ruler of the current manvantara period of 306 million years) and the twins Yama (God of Death) and Yami (Yama’s sister). Despite Samjna’s extreme love and devotion to Surya, she found Surya’s intense heat and brightness unbearable and eventually decided to leave him for a period of time. So that Surya would not notice her absence, Samjna created her identical twin Chaya to take her place and look after her three children. Before departing, Samjna insisted that Chaya promise never to reveal to Surya her true nature. Samjna then left for her father’s home to inform him of her decision to leave Surya. Upon hearing her daughter’s plans, Tvastar begged her to return to Surya and her family but Samjna, refusing to do so, took the form of a mare and ran off into the forest to live a life of recluse. Meanwhile, Surya lived happily with Chaya, who eventually bore him three children – Shani (the planet Saturn), Savami Manu and Tapati. As time passed, Yama began to notice that Chaya increasingly showed favoritism towards Shani, Savami Manu and Tapati over him and his siblings. One day in a fit of hurt and anger, Yama threatened to kick Chaya for her partiality. Outraged, Chaya immediately placed a cursed on Yama that he would lose his foot. Yama went straight to his father to complain about Chaya. How can this be, thought Surya, that a mother would show partiality amongst her own children and place a curse on one of them? Confronted by Surya, Chaya broke down and confessed, explaining how Samjna had left, begging her to remain in her place. Upon hearing this, Surya became furious and left for his father-in-law’s home. Once there, Tvastar explained to Surya that his heat was too intense for his daughter to bear and that she had left to live in the forest by herself. Out of love for Surya, Tvastar offered to shave off some of his excessive brightness, which Surya eventually agreed to. [Tvastar used the shaved pieces to craft the many weapons and articles held in the hands of the lords and goddesses.] Surya, in his new less intense form, immediately left in search of Samjna. Realizing that Samjna had turned herself into a mare, he took the form of a stallion and, upon finding Samjna, approached her with love and devotion. Samjna immediately recognized Surya and embracing, they exchanged breaths through the nostrils. From this exchange of prana, Samjna gave birth to twin mares, the Aswhini Kumars. As mentioned in the previous section, in due course, Sage Prajapati Daksa taught the Aswhini Kumars the secrets of Ayurveda, who used this knowledge to heal the gods and devas. Note that the Aswhini Kumars were birthed through Samjna’s nostrils after an exchange of breaths between Surya and Samjna. Being suggestive of the Aswhini Kumar’s rulership over the inhalation and exhalation of prana, this alerts us to one of the most fundamental principles of Ayurveda, the importance of the breath and its ability to support a state of health and well-being when steady, focused and paced. This simple principle is the bases for the in-depth science of pranayama, a yogic practice which heals on the physical, mental-emotional and spiritual levels. Interestingly, in ancient Vedic literature the horse was also metaphor for prana!
7
By the Puranic period, the name of the Sun’s wife (Saranyu) had been changed to Samjna (consciousness).
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Chapter 2: The Origin of the Universe }n< DEtNy< Jyaeitrœ äü “God is everywhere and wherever God is, there is Light. (Sri Aurobindo, Essays Divine and Human)
Sankhya Philosophy
Ayurveda and Jyotisha have as their common underpinning the Sankhya (reckon, enumerate) philosophy, cognized by Sage Kapila (an incarnation of Lord Vishnu). One of the shad darsanas (six Hindu schools of philosophy), Sankhya explains the origin of the universe and chain of macrocosmic events which lead to the creation of the manifest world. It reckons the universe into 23 tattvas (principles, divisions) plus Brahman – that which transcends and is free from the bondage of the tattvas.
BRAHMAN Purusha
Prakriti
Mahat (Buddhi)
Ahamkara
Sattva
Rajas
Tamas
Manas
5 Jnanendriyas (sense faculties)
5 Tanmatras (elements)
5 Karmendriyas (organs of action)
Purusha and Prakriti. In the Vishnu Purana, Maharishi Parsara begins his explanation on the creation of the universe to his student Maitreya8 by revealing the eternal nature of Brahman ... that which always was and always will be. “He is Brahman, supreme lord, eternal, unborn, imperishable, undecaying, of one essence, ever pure and free from defects.” (Wilson, H.H., Vishnu Purana, pg 7)
8
The Vishnu Purana is a query dialogue between Maharishi Parsara and his disciple Maitreya.
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Maharishi Parsara next describes the vast void of pralaya (dissolution), a period of inactivity and rest before each new cycle of creation. “During the period of pralaya nature exists in a state of equilibrium … there is neither day nor night, earth nor sky, darkness nor light.” (International Gita Society, All 18 Major Puranas, Vishnu Purana, pg 84-85) Suddenly the equilibrium of the universe is interrupted by the desire of Brahman to experience himself, “Ekoham, Bhusham” (I am One, I want to become Many). The cosmic stirring of Brahman creates the first vibration (OM) and the initial level of differentiation – that of the masculine (Purusha) and feminine (Prakriti) forces. “At the end of the period of pralaya, with His desire the Lord (Brahman) penetrated Purusha … and his entry stimulated the process (cosmic womb) of creation (Prakriti).” (International Gita Society, All 18 Major Puranas, Vishnu Purana, pg 85) Purusha (spirit) is the universal masculine force that sits as spectator to the unfolding of the universe; while Prakriti (nature) is the universal feminine force that is dynamic, of quality and form, time and space, cause and effect. She is the matrix of duality and the web of Maya. As Purusha is the witnessor (subject), so Prakriti is his reflection (object). Though described as separate tattvas, their eternal love and desire for one another causes them to operate in perfect mirrored unison. In the sloka below, Sri Parvati (feminine force as goddess) reminds her beloved Lord Shiva (masculine force as god) of their indivisible nature. “And Parvati said to Lord Shiva, ‘I am Prakriti and you are the Purusha. You exist in form because of me. In my absence, you will find it impossible even to exist.” (International Gita Society, All 18 Major Puranas, Shiva Purana, pg 215) It is the lila (divine dance) between Purusha and Prakriti … Lord Shiva and Sri Parvati … upon which the entire illusionary universe came into being, draping the world in a veil of ignorance. “That omnipresent Purusha voluntarily accepted Prakriti. From her virtues, Prakriti created various creatures that corresponded exactly to the virtues that caused their creation. In the process, the mantle that covered the knowledge also caused illusion for the Jivatman (living soul) which thus forgot his original appearance.” (International Gita Society, All 18 Major Puranas, Bhagavad Maha Purana, pg 559) The Tattvas. Through the union of Purusha and Prakriti birthed mahat (universal intelligence) whose subtle nature is of the three gunas, sattva, rajas and tamas; and from universal intelligence, individualized intelligence (buddhi) and self-awareness (ahamkara) emerged. “When the time is appropriate for commencing the process of creation, the whole atmosphere is covered by the great element of mahat, which itself is comprised of the three basic gunas – satva (pure), rajas (semi-pure) and tamas (dark). Ahamkara (I-maker, ego) manifests itself from the great mahat. Even the ahamkara remains covered by the mahat (in the form of buddhi). The ahamkara then creates the tanmatras (elements).” (International Gita Society, All 18 Major Puranas, Markandeya Purana, pg 84-85) Maharishi Parasara describes below that from the tamas guna manifested the tanmantras (elements) from subtlest to most gross (ether, air, fire, water, earth) along with their elemental states of knowing (sound, touch, sight, taste and smell, respectively). “… tamas produced from it ether, of which sound is the characteristic … Ether becoming productive, engendered the rudiment of touch; whence originated wind (air), the property of which is touch … The wind becoming productive, produced the rudiment of form (sight); whence light (fire) proceeded … Light becoming productive, produced the rudiment of taste; whence proceed all juices (water) in which flavor (taste) resides … The waters becoming productive, engendered the rudiment of smell; when an aggregate (earth) originated … This is the elemental creation, proceeding from the principle of ahamkara affected by the property of darkness (tamas).” (Wilson, H.H., Vishnu Purana, pg 8-9) After creation of the tanmantras, the jnanendriyas (sense faculties) of hearing, touch, vision, taste and smell and their related sensory organs (ears, skin, eye, tongue and nose, respectively) manifested from the rajas guna. From the sattva guna came the mind, deities and karmendriyas (organs or action) of speech, grasping,
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walking, procreation and elimination and their related motor organs (vocal cords, hands, feet, reproductive organs and anus, respectively). “The ten organs of sense (jnanendriyas and related sensory organs) are said to be of passion (rajas) … and the divinities9 proceed from ahamkara affected by the principle of goodness (sattva) as does the mind and the organs (karmendriyas) of anus, reproductive organs, feet, hands and voice form the five (motor organs) of which excretion, generation, motion (walking), manipulation (grasping) and speaking (speech) are their actions.” (Wilson, H.H., Vishnu Purana, pg 9) And thus birthed a new cycle of creation through the formation of 23 tattvas: Purusha & Prakriti Mahat (buddhi) Ahamkara Gunas (3) Tanmatras (5) Jnanendriyas (5) Manas Karmendriyas (5) The Period of Pralaya. Creation is supported for the length of one kalpa (4.32 billion years) at which time in his form as Rudra (Lord Shiva), Brahman devours the entire creation and enters into a deep state of sleep, thus commencing the next period of rest and inactivity (pralaya). After the passing of a kalpa, Brahman once again stirs with desire, ushering in a next new cycle of creation. “.. invested with the quality of darkness (tamas), He assumes the awful form of Rudra and swallows up the universe. Having thus devoured all things and converted the world into one vast ocean, the Supreme reposes upon his mighty serpent couch (Shesha Naga) amidst the deep. He awakes after a season (kalpa) and again Brahman becomes the author of creation.” (Wilson, H.H., Vishnu Purana, pg 89) As Above, so Below. The process of creation is replicated in the microcosm through the birth of the individual in which the cyclical nature of creation and dissolution … activity and inactivity … is experienced through the karmic cycle of life and death with the veil of ignorance draped shortly after birth. “Through the union of the sperm (Purusha) and the ovum (Prakriti), the human body appears as a lump in the womb. His body forms completely within six months. Sense organs develop thereafter. The ahamkara then enters the human body. With that, the body begins to experience hunger and thirst. Then suffering with many kinds of desires, the microcosm prays me to save him from the tortures of staying in the womb. I present him with a sight of me in his heart. It then takes birth because of my grace. But as soon as it appears on the earth the human being begins to forget me. Still, I present him with my sight for two to three months more, when he begins to laugh. But people around him think that he is laughing for his mother. Nobody reminds him of me in his childhood. Youth of a human being passes in futile activities. In old age, his organs begin to fail and a human being finds himself unable to recite my name. Thus, the whole life of a human being just passes in the illusion of “I”, “me” and “my” (ahamkara) and he reaches his last stage and begins to realize his mistake.” (International Gita Society, All 18 Major Puranas, Bhagavad Maha Purana, pg 559)
The Tattvas and the Birth Chart
The 23 tattvas and Brahman are reflected in the planets and houses in the birth chart.
See footnote 27 in Wilson, H.H., Vishnu Purana, 2005, pg 16 for further discussion on the deities and their origin from the sattva guna. 9
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Brahman. As the last house in the birth chart and the last of the three moksha sthanas (places of liberation), Brahman is the 12B10 – that place where the veil of ignorance is lifted as one enters into samadhi, remembering our source of origination. Saturn, planet of detachment, and other-worldly Ketu are the planetary representatives for Brahman. Purusha. Purusha is the 9B which reveals our highest dharmic purpose and soul-level aspirations. It is our willingness to stand above the fray of everyday life in silent observation, ever aware of the presence of a divine being … of something larger and vaster than oneself. As the universal masculine principle, Purusha’s planetary coordinate is the Sun. Prakriti. The entire birth chart is the microcosmic reflection of the macrocosmic Prakriti. It reflects but one of thousands of birth-death cycles undergone in our quest to reunite with Brahman. As the great feminine energy, the Moon is the planetary coordinate for Prakriti. But as our insatiable cravings and desires, passionate obsessions and destructive addictions to worldly matters, it is none other than Rahu. Mahat (Buddhi). Transmitted through prana, universal intelligence becomes buddhi (individualized intelligence) with inhalation of breath. When the flow of prana through the individual is undisturbed, buddhi is aligned with mahat, allowing for divine intuition and right perception. However, when the prana is agitated or disturbed, buddhi becomes distorted, blocking intuition, producing misperception and causing wrong discernment. In the birth chart, buddhi is represented by Jupiter and the 5B of innate, creative intelligence. Ahamkara. The ahamkara is the Lagna11 (1B) which represents our unique, individualized expression (ego) and its projection into the world. The planetary coordinate for the ahamkara is the planet ruling the Rising Sign. In the natural zodiac12, Aries is the rashi of the 1B and Mars (ruler of Aries), the ahamkara. Gunas. The three gunas are sattva, rajas and tamas. The sattva guna holds the subtle vibration of clarity, higher intelligence, knowing, spirituality and balance with the resultant state of joy and harmony. The rajas guna, reflecting desire, activity, turbulence and passion, promotes change and movement. The tamas guna, have the qualities of inertia, resistance and attachment, has the purpose of stability and consistency. All three gunas are required for functioning in the world and are ideally in harmony with the particular action being performed. For example, sleeping requires the tamasic guna of dullness and inertia; when there is too much rajasic energy involved, insomnia occurs. Similarly, meditation requires a more sattvic energy; too much rajasic energy and we are unable to still the mind; too much tamasic energy and sleep overcomes us. Although all nine planets have the capacity to express each of the three gunas, a planet’s innate, unobstructed nature tends predominately towards one of the three gunas. The sattvic planets are the luminaries (Sun and Moon) and Jupiter; rajasic planets, Mercury and Venus and tamasic planets, Mars, Saturn, Rahu and Ketu. Manas. The manas and its various components are perpetually involved in several important functions. Sense mind: With the assistance of prana, the sense mind draws in objects from the outer world through the jnanendriyas (hearing, touch, vision, taste, smell). The 2B represents the jnanendriyas in general with Venus as its planetary coordinate. Rational mind: The sensations internalized by the jnanendriyas are then relayed to the rational mind, creating thoughts and actions based on recognition, assimilation and discernment. The 3B represents the rational mind with Mercury as its coordinate. The Sanskrit name for house is ‘bhava’. Reference to a particular bhava is noted by the bhava number followed by the letter ‘B’, e.g. the 12th house of the birth chart is 12B, the 3rd, 3B. 11 Lagna as an adjective means ‘fixed on’ and when used as a noun, ‘fixed on a point on the horizon’. It represents the zodiac constellation that was on the eastern horizon at the time of birth. Noted by astrological software is Ascendant, or exact ascending degree on the eastern horizon at time of birth. 12 The natural zodiac refers to the natural order of the twelve rashis beginning with Aries and ending with Pisces. 10
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Chitta or emotional mind: Thoughts generated by the rational mind are converted by the emotional mind into feelings and memory and overtime, become the foundation of our state of emotional stability and happiness as well as, our perception of the world. The 4B represents chitta (memory) and reveals our emotional disposition and ability for proper perception of the outside world. The Moon, the watery planet of emotions, is its planetary coordinate. Although the mind originates from the sattva guna, proper mental-emotional perception and response requires an appropriate balance of all three gunas. When the gunas become imbalanced due to excessive or wrong desires, fears, grief, anxiety or attachment, it leads to states of mental-emotional disease and illness. Jnanendriyas (organs of knowing) & Karmendriyas (organs of action). From the rajas guna, working through the ahamkara, the five sense faculties (jnanendriyas) and their related sensory organs are produced. Hearing (Jupiter) and the ears Touch (Saturn) and the skin Vision (Mars) and the eyes Taste (Venus) and the tongue Smell (Mercury) and the nose From the sattva guna come the five organs of action (karmendriyas) and their related motor organs. Speech (Jupiter) and the vocal cords Grasping (Mercury) and the hands Walking (Mars) and the feet/legs Procreation (Venus) and the reproductive organs Elimination (Saturn) and the anus Tanmantras (elements). Forming the objective external world, the tanmantras are internalized and perceived through the jnanendriyas. The tanmantras are produced from the tamas guna and include five subtle states of knowing or channels for internalizing. Ether (Jupiter), internalized through sabda (sound) Wind (Saturn), internalized through sparsa (touch) Fire (Mars), internalized through rupa (sight or form) Water (Venus), internalized through rasa (taste) Earth (Mercury), internalized through gandha (smell or odor) In summary, the 23 tattvas and Brahman of the Sankhya philosophy are portrayed in the Jyotisha birth chart through the nine planets and the houses.
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Sankhya Philosophy & the Birth Chart 2nd House Sense Mind & Jnanendriyas (Venus) 3rd House Rational Mind (Mercury)
4th House Chitta (Moon)
12th House BRAHMAN (Saturn & Ketu) 1st House Ahamkara Lagna Lord (Mars) Prakrti (Moon & Rahu)
7th House
5th House Buddhi (Jupiter) 6th House
11th House
10th House
9th House Purusha (Sun) 8th House
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Chapter 3: Jyotisha Concepts & Principles xmaRyRkammae]a[amaraeGy< mUlcuÄmm! “Disease-free condition is the best source of dharma, artha, kama and moksha (the purusharthas) while diseases are destroyers of these sources.” (Caraka, Caraka Samhita, 2005, 1.15) The following foundational principles of Jyotisha are introduced in this chapter: • Tripod of the Chart • Planetary Drishti • Bhava Classification • Purusharthas • Naisargika Nature of Grahas • Tatkalika Nature of Grahas • Rashi Attributes [It is assumed that the reader has a basic understanding of the planets, constellations and houses of the birth chart. If required, refer to A Journey of Self-Exploration: Understanding Your Vedic Astrological Birth Chart written by this author.] The Tripod of the Chart. The tripod of the birth chart consists of the houses (bhavas), zodiac constellations (rashis) and planets (grahas). The twelve bhavas (mood, sentiment) encompass the totality of our worldly existence, representing specific activities, events, experiences and people in our life; the twelve rashis (heap of 30 ), archetypal energies that color the expression of grahas placed in their constellations; and the nine grahas (grasp, seize), holders of past life samskaras (mental-emotional impressions) and karma waiting to unfold. When determining the health and well-being of an individual, this triplicity must be assessed and its findings integrated for proper identification of khavaigunyas (organs and/or bodily functions most susceptible to disease) and determination of the type and severity of potential illness. Planetary Drishti. A graha influences one or more bhavas in the birth chart through its drishti or aspect. The rules relating to planetary drishti (gaze, glance) are straightforward. All grahas, excepting Rahu and Ketu, cast a drishti on the bhava seven away, counting inclusively and counter-clockwise. For example, Jupiter placed in the 6B, casts a drishti onto the 12B; Saturn in the Lagna, the 7B; Mars in the 2B, the 8B. Outer grahas (Mars, Jupiter, Saturn) have additional drishtis: Mars’ drishtis include the 4th and 8th bhavas from its bhava placement; Jupiter, the 5th and 9th bhavas; Saturn, the 3rd and 10th bhavas. Staying with our example, Jupiter in the 6B aspects the 2B, 10B and 12B; Saturn in the Lagna, the 3B, 7B and 10B; Mars in the 2B, the 5B, 8B and 9B. A graha also has the ability to influence other grahas through a mutual (sambandha, ‘fastened, tied together’) or non-mutual relationship. Mutual sambandha occurs when two grahas occupy the same bhava, i.e. are in association (samyukta, ‘joined together’), or mutually aspecting one another. For example, Jupiter and the Sun in the 2B are in association or samyukta; Jupiter in the 2B and the Sun in the 8B, are in mutual aspect. Because the outer grahas cast additional drishtis, a graha can also influence another graha when in a nonmutual relationship (one-way aspected), e.g. Jupiter in the 2B one-way aspects the Sun in the 10B. Bhava Classifications. The bhavas in the birth chart are classified according to their ability to produce certain auspicious or inauspicious results in life. Explained in more detail below, the classifications are: Kendras Lagna-4B-7B-10B Trikonas Lagna-5B-9B Upachayas 3B-6B-10B-11B Dusthanas 3B-6B-8B-12B Trik-Dusthanas 6B-8B-12B
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Maraka Sthanas Positive Bhavas Negative Bhavas
2B-7B Lagna-2B-4B-5B-7B-9B-10B-11B 3B-6B-8B-12B Classification of the Bhavas 2B Maraka 3B Upachaya Dusthana (mild)
12B Trik-Dusthana
Lagna Kendra & Trikona
4B Kendra
5B Trikona
11B Upachaya
10B Kendra Upachaya
7B Kendra & Maraka
6B Upachaya & Trik-Dusthana
9B Trikona
8B Trik-Dusthana
Kendras. The Trinity in Hinduism is Lord Brahma (the creator), Lord Vishnu (the sustainer) and Lord Shiva (the destroyer). The kendras are said to be the abode of Lord Vishnu, or Vishnu sthanas, as they form the cornerstones for our material existence. The 1st kendra (Lagna) sustains the physical body, health and personality; the 2nd kendra (4B), home and education; the 3rd kendra (7B), marriage and relationships with others and the 4th kendra (10B), professional life and worldly activities. Grahas occupying the kendras are greatly empowered to manifest their outer, material significations. Trikonas (three trines). The trikonas (Lagna-5B-9B) are referred to as Lakshmi sthanas as they are the abode of Sri Lakshmi (Vedic Goddess of Wealth and Fortune). Lakshmi sthanas bring divine grace, luck and good fortune into our lives. As bhavas of manifestation and grace, the Vishnu and Lakshmi sthanas are the most auspicious bhavas in the birth chart. Notice that the Lagna is both a kendra and trikona and therefore, doubly auspicious! Upachayas (increasing). The affairs of the upachaya bhavas (3B-6B-10B-11B) take time and effort to unfold. It is only through perseverance, courage, strength and drive that we eventually benefit from the significations of the upachayas. The 10B is primarily a kendra and secondarily, an upachaya bhava. Dusthanas (places of grief). Considered auspicious times of the day, most rites and rituals in India are performed at sunset and sunrise; while those times immediately before and after are transitional and thus, inauspicious. Such are the locations in the sky of the 6B-8B-12B dusthanas. Note that the 2B is not considered a dusthana and the 3B, having many positive aspects (courage, talents, intellect, siblings), a mild dusthana.
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Eastern Horizon & Sunrise 12B
2B
Trik-Dusthana
Lagna (1B)
Descendant (7B) 6B
8B
Trik-Dusthana
Trik-Dusthana
Western Horizon & Sunset Unlike the dharmic trikona bhavas which bring fortune and luck or the kendras which allow for material manifestation, the dusthanas create difficulties, obstacles and loss and have a tendency to remove things from our life. The three most problematic dusthanas, called the trik-dusthanas (three places of grief), are 6B8B-12B. Maraka Sthanas (places of death). The 2B-7B are maraka sthanas, bhavas capable of creating serious illness and/or death and are therefore particularly relevant in Ayur-Jyotisha. Maraka sthanas and their bhaveshas are typically adverse only when their timing (dasa/bhukti) occurs in the later part of the person’s lifespan. Maraka sthanas are elaborated on in a later chapter, as is the timing of events based on dasa/bhukti periods. Positive and Negative Bhavas. Illustrated in the chart below, the dusthanas are negative bhavas while all others are positive. We refer to grahas placed in positive bhavas as ‘well-placed’ as such placement supports and enhances their significations. Imbued with the energetics of the grief producing dusthanas, grahas occupying negative bhavas are ‘poorly-placed’ and hence struggle to manifest their significations.
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Positive and Negative Bhavas 2B Positive 3B 3B Negative (Mild)
112B Negative 11B Positive
Lagna Positive
4B Positive
10B Positive
7B Positive
5B Positive 6B Negative
9B Positive 8B Negative
The Purusharthas. The purusharthas (goals of existence) are commonly referred to as the four aims of life and is a shared principle of Ayurveda and Jyotisha. According to Vedic scripture, we are born with four primary aims, each harmonically represented by a set of trinal bhavas in the birth chart. • Dharma (right action): The aim to fulfill our purpose and duty in life (Lagna-5B-9B) • Artha (resources): The aim to gather and accumulate necessary resources (2B-6B-10B). • Kama (desires): The aim to enjoy the pleasures of the world (3B-7B-11B). • Moksha (liberation): The aim to free ourselves from any attachment we have to dharma, artha and kama. (4B-8B-12B) Although all three bhavas in a trine are aligned with a particular purushartha, each differs as to its signification. Representing the dharmic aim in life, the Lagna is specific to swa-dharma (daily path and purpose); the 5B, creative and intellectual dharma and ability to exercise right judgment and the 9B, societal dharma and higher sense of purpose. The artha trine includes the 2B, the ability to acquire the necessary resources to sustain oneself and family; the 6B, the capacity to improve our daily life through hard work and great personal efforts and the 10B, personal accomplishments and recognition in the world. Kama corresponds to the 3B of personal desires as expressed through hobbies, interests and curiosities; the 7B, the longing to enter into union with others through partnerships and marriage and the 11B, our worldly goals and ambitions and yearning to associate with like-minded individuals. Lastly, moksha is denoted by the 4B of inner peace and emotional contentment; the 8B, personal upheavals, breaks in life and deep transformational processes and the 12B, spiritual liberation and release from the material aspects of the world. Naisargika Nature of Grahas. Each graha acts in the capacity of a naisargika, as well as, tatkalika graha. [See next section for discussion of a graha’s tatkalika nature.] Naisargika (permanent) refers to a graha’s significations which remain constant regardless of the Rising Sign. For example, in all birth charts, the Sun is the significator for self-esteem, health, vitality, recognition, heart and father; Mercury for friends, speech, rational mind, hands and speech. A graha’s naisargika significations are called karakas (maker, doer). In its naisargika capacity, a graha functions either as a natural benefic, i.e. subha (auspicious) graha or natural malefic, i.e. krura (inauspicious) graha. Benefics support and stabilize the affairs of the bhava they occupy and the affairs of any bhava(s) aspected or graha(s) influenced. Malefics destabilize and harm the affairs of the bhava they occupy and the affairs of any bhava(s) aspected or graha(s) influenced. Sarvarth Chintamani informs us as to the naisargika nature of the grahas.
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“Mars, Saturn, Sun and Moon that is near the Sun (i.e. within 72 degrees on either side Sun) and Mercury associated with the malefics, are treated as malefics. Other planets and unafflicted Mercury and the full Moon are benefics.” (Sharma, Sarvarth Chintamani, 1:76) Notice that the Moon and Mercury may act as malefics under certain conditions. Specifically, when the Moon is within 72 degrees of the Sun on either side (i.e. the Moon is dark), it is considered malefic. Mercury, a graha easily swayed by others, mutates based on its strongest graha influence and therefore, when influenced only by krura grahas (excluding the Sun) his benefic nature turns malefic.13 [Note that since the Sun and Mercury are always close together in the sky, they have a special affinity.] With subha influences only, Mercury maintains his benefic nature, as is also the case when alone or only with the Sun. In summary, the naisargika nature of each graha is as follows: Sun malefic (papa)14 Moon benefic (subha)15 Mars malefic (krura) Mercury benefic (subha)16 Jupiter benefic (subha) Venus benefic (subha) Saturn malefic (krura) Ketu malefic (krura) Rahu malefic (krura) Tatkalika Nature of Grahas. A graha’s naisargika nature is contrasted with its tatkalika (temporary, timerelated) nature in that the latter is solely dependent on the Rising Sign and hence, time based. Each graha is considered the bhavesha (king of the bhava) for the bhava(s) ruled by their rashis. For example, in an Aries Rising chart, Venus is the bhavesha for the 2B (Taurus) and 7B (Libra); however, in a Sagittarius Rising chart, Venus becomes the bhavesha for the 6B (Taurus) and 11B (Libra). The bhavesha of the Lagna receives the special designation of Lagnesha (king of the Lagna). Bhaveshas owning positive bhavas act as temporal benefics for that particular Rising Sign whereas, bhaveshas owning negative bhavas function as temporal malefics. Particularly inauspicious from a medical standpoint is a bhavesha owning two negative bhavas (3B-6B-8B-12B), which occurs for six of the twelve Lagnas (see listing below). Just as a naisargika graha’s significations are referred to as karakas, the medical limbs-organs corresponding to a bhava-bhavesha are called Kala Purusha (time personified) significations.17 Aries Rising Mercury 3B-6B Cancer Rising Mercury 3B-12B Virgo Rising Mars 3B-8B Libra Rising Jupiter 3B-6B Capricorn Rising Jupiter 3BL-12BL Pisces Rising Venus 3BL-8BL Rashis Attributes. As noted earlier, rashis represent archetypal energies through which grahas express their life force. Such archetypal energy is comprised of several underlying characteristics useful in Ayur-Jyotisha, including element, modality and doshic nature. Mahabhutas (elements). Influential to a rashi’s vibration is its ruling element – fire, earth, air or water. Ether is the fifth element but as the source of the other four is not represented by the rashis. However, when a malefic Moon influences Mercury, it does not change Mercury’s inherent benefic nature. (Bhadra, Hora Ratnam, pg 104) 14 As the king of the solar system, the Sun is the mildest of the krura grahas. His malfeasance is principally due to his heat, brightness and intensity. As a mild malefic, Jyotisha scripture assigns the Sun the special designation of papa (low) rather than krura. 15 The Moon is a natural benefic unless within 72 degrees on either side of the Sun. 16 Mercury retains its natural benefic nature unless influenced only by malefics (excluding the Sun). 17 See Chapter 5: Kala Purusha for a listing of each bhava’s Kala Purusha significations. 13
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Fire Air Earth Water
Aries, Leo, Sagittarius Gemini, Libra, Aquarius Taurus, Virgo, Capricorn Cancer, Scorpio, Pisces
Modalities. Each of four elements is expressed through one of three modalities (chara, sthira, dvisvabhava), resulting in 12 rashis. The modality of a rashi is most often used when assessing the duration of a particular illness or disease. • Chara (moveable). Aries (fire), Cancer (water), Libra (air), Capricorn (earth). Chara rashis indicate movement and therefore, illnesses caused by grahas in chara rashis tend to be of shorter duration. • Sthira (fixed). Taurus (earth), Leo (fire), Scorpio (water), Aquarius (air). Sthira rashis represent fixity and lack of movement and hence, illnesses caused by grahas in sthira rashis tend to be of much longer duration. • Dvisvabhava (dual, mutable). Gemini (air), Virgo (earth), Sagittarius (fire), Pisces (water). Dvisvabhava rashis have mixed characteristics. Illnesses caused by grahas in dvisvabhava rashis tend to be of medium duration. Doshic Nature. One of the principle concepts in Ayurveda is that of prakruti (temperament) – the unique combination of the three biological humors – vata, pitta, kapha – which defines a person’s physical constitution at the time of birth. When doshas are imbalanced for prolonged periods of time due to improper diet, lack of exercise, insufficient sleep, etc., a person’s prakruti becomes modified (vikruti), leading eventually to disease and ill-health. For the purpose of Ayur-Jyotisha, Maharishi Parsara informs us as to the doshic nature of each rashi: “Aries, Leo and Sagittarius are bilious (pitta); Taurus, Virgo and Capricorn are windy (vata); Gemini, Libra and Aquarius are mixed (tri-dosic), while the rest are phlegmatic (kapha).” (Parasara, BPHS, 4:5) Based on the above, a rashi’s doshic nature corresponds to its mahabhuta. Taurus, Virgo, Capricorn (earth rashis) Vata Aries, Leo, Sagittarius (fire rashis) Pitta Cancer, Scorpio, Pisces (water rashis) Kapha Gemini, Libra, Aquarius (air rashis) Vata-Pitta-Kapha Maharishi Parasara’s classification of the air rashis as tri-doshic and the earth rashis as vata at first seems counter-intuitive. One might logically conclude that the air rashis are of the vata dosha (the gunas of air and vata are light, dry, subtle, mobile and clear) and the earth rashis, kapha dosha (the gunas of earth and kapha are heavy, slow, dense, hard and gross). However, since we have no explicit contra indication from other classical Jyotisha texts, we shall rely on Maharishi Parasara’s explanation above.18
18
The assignment of earth rashis to vata is mostly probably due to their shared gunas of dry, rough and cool.
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