अ॒हं वृ॒क्षस्य॒ रेरि॑वा | की॒र्तिः पृ॒ष्ठं गि॒रेरि॑व | ऊर्ध्वप॑वित्रो वा॒जिनी॑व स्व॒मृत॑मस्मि | द्रवि॑ण॒ँ सव॑र्चसम् | सुमेधा अ॑मृतो॒क्षितः | इति त्रिशङ्कोर्वेदा॑नुव॒चनम् ||
The sage called Trishanku prescribes the above mantra in the place of Brahma Yajna for those who have not been fortunate to learn the Vedas.
Meaning - I am going to cut the tree that is the 'world' with dispassion ( detachment ). May my fame be as tall as the peak of a mountain. May I be as pure as Sun. May I be brilliant, rich in knowledge , of great intellect. May I bathe in the nectar of brahmananda.
Wednesday, December 2, 2015
Wednesday, September 23, 2015
Vedic concepts - I
Agni and Water are man and woman. The havan kunda is the house. The result of the yajna is the progeny from their union. Hence,water is invariably placed by the side of Agni while yajna is performed. This water is placed to the north of the havan kunda because the natural sleeping position of the wife is to the left of the husband.
The water pot should be placed just at the border of the havan kund - neither far away nor too close. Nobody should go between them because it is inappropriate to go between a man and woman in union.
Wednesday, September 16, 2015
Man by nature is untruthful !!
When getting ready to perform yajna, on the previous day the performer takes the vow of truth. Satapatha brahmanam says there are only two states - of truth and untruth ( the white lie or the apparently innocent lie is not accepted as something in the middle). Man by nature is untruthful and gods by nature are truthful. The main purpose of performing yajna is to attain heaven or become a God. Veda says -इदमहमनृतात्सत्यमुपैमि - moving from untruthfulness to truthfulness thereby becoming God from man.
All acts of the performer of yajna imitate those of Gods and they reiterate his movement from manliness to Godliness.
Hence the vow to truthfulness.
To be untruthful is to be man and to be truthful is to be God.
All acts of the performer of yajna imitate those of Gods and they reiterate his movement from manliness to Godliness.
Hence the vow to truthfulness.
To be untruthful is to be man and to be truthful is to be God.
Wednesday, September 2, 2015
Rule while prostrating before brahmins in Yajnasala etc.
सभायां यज्ञशालायां देवतायतनेषु च |
प्रत्येकं तु नमस्कारो हन्ति पुण्यं पुरा कृतम् ||
सभासु चैव सर्वासु यज्ञे राजगृहेषु च |
नमस्कारं प्रकुर्वीत ब्राह्मणं न पृथक् नमेत् ||
When more than one brahmin is present in yajna sala, assembly, temple etc. the prostration should be done once only for all of them together, not individually. Otherwise, punya acquired thus far will be lost.
See Hindi version here
प्रत्येकं तु नमस्कारो हन्ति पुण्यं पुरा कृतम् ||
सभासु चैव सर्वासु यज्ञे राजगृहेषु च |
नमस्कारं प्रकुर्वीत ब्राह्मणं न पृथक् नमेत् ||
When more than one brahmin is present in yajna sala, assembly, temple etc. the prostration should be done once only for all of them together, not individually. Otherwise, punya acquired thus far will be lost.
See Hindi version here
Tuesday, August 25, 2015
A case of schizophrenia
The following are observed
.1.Ashubhobhayachari yoga causing mental ailment- Malefics on both sides of Surya - Kuja in the 12th and Sani in the 2nd.
2.Budha who is karaka for mental weakness is afflicted by Sani.
3.An uncombust Budha ( 14 degrees away from Surya ) which is found in many cases of mental ailment , lack of focus and learning disability
4.Chandra,karaka of mind in the 2nd aspected by malefic Sani
5.Fifth lord ( fifth is the signifying house for intelligence ) Sukra with malefic Rahu and aspected by aggressive Kuja.
6.Problem started towards end of Budha antara is Sani dasa who are significators in this case.
Recommendations - Graha santhi focused on Chandra,Budha., Kuja and Sani and also santhi with Unmathata mochana suktam of Atharva veda
Saturday, August 22, 2015
Raka - Anumati - Kuhu - Sinivali
Raka and Anumati are variations of Pournamasi ( full moon ).
Kuhu and Sinivali are variations of Amavasya ( new moon ).
सम्पूर्णेन्दुतिथिः राका - Purnima with an absolutely full moon.
न्यूनेन्दुकला पूर्णिमा अनुमतिः चतुर्दशीयुक्ता वा - Purnima with moon that is not full or one in which chaturdashi overlaps.
Kuhu ( कुहूः) - An amavasya which is totally dark with moon totally absent is called Kuhu.
Sinivali ( सिनीवाली ) - An amavasya in which moon is partly visible.
दृष्टचन्द्रा सिनीवालि नष्टचन्द्रा कुहूर्मता |
Like nakshatras these are also divinities in Veda.
श्रद्धा त्वङ्गिरसः पत्नी चतस्रोऽसूत कन्यकाः |
सिनिवाली कुहू राका चतुर्थ्यनुमतिस्तथा ||
They are daughters of Sage Angirasa and his wife Shraddha.
Kuhu and Sinivali are variations of Amavasya ( new moon ).
सम्पूर्णेन्दुतिथिः राका - Purnima with an absolutely full moon.
न्यूनेन्दुकला पूर्णिमा अनुमतिः चतुर्दशीयुक्ता वा - Purnima with moon that is not full or one in which chaturdashi overlaps.
Kuhu ( कुहूः) - An amavasya which is totally dark with moon totally absent is called Kuhu.
Sinivali ( सिनीवाली ) - An amavasya in which moon is partly visible.
दृष्टचन्द्रा सिनीवालि नष्टचन्द्रा कुहूर्मता |
Like nakshatras these are also divinities in Veda.
श्रद्धा त्वङ्गिरसः पत्नी चतस्रोऽसूत कन्यकाः |
सिनिवाली कुहू राका चतुर्थ्यनुमतिस्तथा ||
They are daughters of Sage Angirasa and his wife Shraddha.
Tuesday, August 18, 2015
Cancer - Is there a Ketu connection ?
At the outset -
1. This is not a conclusive study.
2. It is only an observation based on a few cases which I personally know.
3. This connection is not discovered by me, but has been in the circle for quite some time.
4. This is not an exclusive study in terms of its scope, only one factor has been considered without adhering to the established norms of research.
5. The purpose of this write up is to prompt more study into this area.
Case I
12, September1960 - 15:30 Baripada
Cancer of the nasopharynx ( nasal cavity )
Ketu in the 2nd house representing the said part of the body.
Case II
15,July,1962 - 6:00 Kolkotta
Cancerous tumor in the kidney
Ketu aspects the 7th house ( vasti ) representing the said part of the body.
Case III
13, August, 1955, 4:00 Mumbai
Cancer in the colon.
Ketu aspects the 7th house ( vasti ) representing the said part of the body.
Case IV
2,April, 1962 1:10 Mumbai
Cancer in the jawbone
Ketu in the 2nd house representing the said part of the body.
Case V
29, November, 1989 16:41 Chennai
Brain tumor
Ketu aspects the lagna representing the said part of the body.
Case VI
22, April, 1971 - 2:41 Mumbai
Tumor in the pituitary gland
Ketu aspects the lagna representing the said part of the body.
Case VII
7, October, 1968 - 5:43, Mumbai
Brain tumor
Ketu aspects the lagna representing the said part of the body.
Case VIII
14, November, 1985 - 14:45, Ujjain
Cancer in the kidney spread all around .
Ketu in the 8th ( vyanjanam )
Case IX
13.December, 1951 , 4:41 Trichur
Abdominal cancer ( kroda )
Ketu in the 5th house
Case X
24, December, 2002 - 20:05 Ghaziabad
Leukemia
Detected during Ketu dasha.
1. This is not a conclusive study.
2. It is only an observation based on a few cases which I personally know.
3. This connection is not discovered by me, but has been in the circle for quite some time.
4. This is not an exclusive study in terms of its scope, only one factor has been considered without adhering to the established norms of research.
5. The purpose of this write up is to prompt more study into this area.
Case I
12, September1960 - 15:30 Baripada
Cancer of the nasopharynx ( nasal cavity )
Ketu in the 2nd house representing the said part of the body.
Case II
15,July,1962 - 6:00 Kolkotta
Cancerous tumor in the kidney
Ketu aspects the 7th house ( vasti ) representing the said part of the body.
Case III
13, August, 1955, 4:00 Mumbai
Cancer in the colon.
Ketu aspects the 7th house ( vasti ) representing the said part of the body.
Case IV
2,April, 1962 1:10 Mumbai
Cancer in the jawbone
Ketu in the 2nd house representing the said part of the body.
Case V
29, November, 1989 16:41 Chennai
Brain tumor
Ketu aspects the lagna representing the said part of the body.
Case VI
22, April, 1971 - 2:41 Mumbai
Tumor in the pituitary gland
Ketu aspects the lagna representing the said part of the body.
Case VII
7, October, 1968 - 5:43, Mumbai
Brain tumor
Ketu aspects the lagna representing the said part of the body.
Case VIII
14, November, 1985 - 14:45, Ujjain
Cancer in the kidney spread all around .
Ketu in the 8th ( vyanjanam )
Case IX
13.December, 1951 , 4:41 Trichur
Abdominal cancer ( kroda )
Ketu in the 5th house
Case X
24, December, 2002 - 20:05 Ghaziabad
Leukemia
Detected during Ketu dasha.
Friday, August 14, 2015
Hidden pointers in the mangalacharana shloka of Brihajjatakam
References - Dashadhyayi, Rudra Vivaranam, Apurvarthapradarshika.
Brihajjatakam of Varahamihirachrya is a highly acclaimed, fundamental and comprehensive treatise of Vedic astrology. Unlike most texts of astrology which are more of descriptive and definitive nature, Brihajjatakam is replete with hidden and pointers to the complex subject matter of astrology.
Brihajjatakam of Varahamihirachrya is a highly acclaimed, fundamental and comprehensive treatise of Vedic astrology. Unlike most texts of astrology which are more of descriptive and definitive nature, Brihajjatakam is replete with hidden and pointers to the complex subject matter of astrology.
As an example, let us look at the first sholka itself.
The opening sholka of any classical text in astrology is called mangalachranam.
आशीर्नमस्क्रिया वस्तुनिर्देशो वापि तन्मुखम् - Salutation of divinity, seeking of blessings or indication of the matter ahead is the nature of mangalacharanam. It could be any one of these or more than one.
मूर्तित्वे परिकल्पितश्शशभृतो वर्त्माऽपुनर्जन्मना -
मात्मेत्यात्मविदां क्रतुश्च यजतां भर्तामरज्योतिषाम् |
लोकानां प्रलयोदयस्थितिविभुश्चानेकधा यः श्रुतौ
वाचं नः स दधात्वनेककिरणस्त्रैलोक्यदीपो रविः ||
Straight forward meaning - This is addressed to Sun God. He imparts form to Moon - He is the path of those without a rebirth - He is the self (atma ) as known by the knowers of self - He is the yajna of those engaged in action ( yajna ) - He is the lord of creation, sustenance and dissolution of the worlds, variously described in the vedas and revealer of past, present and future - May he who is the light of the three worlds give us speech.
It apparently looks like a simple prayer.
Going deeper into the meaning -
मूर्तित्वे परिकल्पितश्शशभृतः - Chandra is a non luminous planet. Surya alone imparts form to Chandra. Chandra acquires its form as the sun rays fall upon it. Chandra just reflects the light from Surya and therefore becomes visible. During amavasya when Surya and Chandra are together, Chandra is invisible. As he moves away, the side facing Surya gets increasingly illumined. Hence it is said that Surya is the cause of of Chandra's form or visibility.
वर्त्माऽपुनर्जन्मनाम् - path of those without rebirth. The sanyasis reach that state in the proper order after passing through the three ashramas of brahmacharya, garhasthya and vanaprastha. The worship of Surya in the form of sandhyavandanam in these three ashramas paves the way for their attainment of mukti through sanyasa. The role of Surya in the Kundalini yoga , another path to moksha is also prominent. Shastra says that if the living being meditates on a brilliant object at the time of death, rebirth is avoided. Isn't Surya the ultimate brilliance ?
आत्मेत्यात्मविदाम् - Whatever the vedantis call as atma - omnipresent, subtle, non decaying, defect-less, non moving, ego less, desire less, action less, self luminescent, that is Surya.
क्रतुश्च यजताम् - He is both the performer of the yajna and the divinity as the provider of the results of yajna.
He is both the atma of the vedantis and yajna of the meemamsakas.
अमरज्योतिषां भर्ता - He ( Surya ) is the lord of the devas. He alone is responsible for the production of various grains etc. during the six seasons which the devas partake during yajnas. Laghujatakam says that Lord Mahadeva before whom all devas prostrate himself salutes Surya during Sunrise and Sunset.
लोकानां प्रलयोद्भवस्थितिविभुः - He alone causes creation, sustenance and dissolution assuming the forms of Brahma, Vishnu and Shiva.
अनेकधा यः श्रुतौ - He alone is intended in the vedas through apparently different looking veda mantras.
नैककिरणः - possessing multitude of rays. He is also called सहस्रकिरणः ( of thousand rays - with five hundred he causes evaporation of water on earth and with the other five hundred nourishes the beings by causing rains. ). While his own rays are hot, as they reflect from Moon they become cool and pleasant. Objects become visible when they reflect sun light. A flower appears red and ocean appears blue only when they reflect the sun rays falling upon them. Hence Surya is the possessor of rays of various kinds. The division of light into VIBGYOR is well known.
त्रैलोक्यदीपो रविः - He throws light on the three - past, present and future.
वाचं नः स दधातु - May he give us speech.
रावयति इति रविः - He is called Ravi due to the sound he makes. Now, scientists have discovered that Sun makes sound. See the following links -
http://www.sciencechannel.com/tv-shows/how-the-universe-works/videos/this-is-what-the-sun-sounds-like/
http://science.nasa.gov/science-news/science-at-nasa/2013/01nov_ismsounds/
Our Sages knew this and even named Sun after this attribute.
Surya is shabdabrahma, he is the presiding deity of jyotisha because it is फलकथनम् - pronouncing of results that is important in jyotisha. The speech that is prayed for is no ordinary speech, but one that is वाचो वैशिष्ट्यं च यथाकालप्रतिभानमप्रतिहतत्वं सत्यत्वं श्रोतृमनोहरत्वं इत्यादिभिर्गुणैः संयोगः - well timed apt speech manifesting eloquently , unobstructed, truthful, pleasant to the ears - possessing these qualities.
Now, the hidden pointers
1. All the nine planets are indicated in this shloka -
Surya - directly mentioned with the word रविः
Chandra - with the word शशभृत्- the bearer of rabbit
Kuja - सत्त्वं कुजः - moksha can be attained only through satvaguna. अपुनर्जन्मनां वर्त्मा - by this term moksha and thereby Kuja is pointed at.
Alternately,
द्वावेव पुरुषौ लोके सूर्यमण्डलभेदिनौ |
परिव्राड् योगयुक्तश्च रणे चाभिमुखो हतः |
Only two kinds of people attain liberation - the yogi and the one attaining veeramrityu in the battlefield. The indication here is to Kuja the planet of the battlefield.
Kuja is a fiery planet. The kundalini shakti rising up the sushumna leading eventually to attainment of moksha is a fiery form of energy.
Budha - आत्मविदाम् -the term वित् here points towards Budha which also his synonym.
Guru - क्रतुश्च यजताम् - here,
the description of the first drekkana of Dhanus owned by Guru contains
क्रतूपयोग्यानि तपस्विनश्च .....................
and that of the first drekkana of Meena starts with
स्रुग्भाण्डमुक्तामणि ..................................
स्रुक् is the ladle used in yajna. Term क्रतु indicates thus Guru.
Shukra - भर्तामरज्योतिषाम् - here
भर्ता - means husband pointing towards dampatya and hence kamatma , Shukra.
Alternatively,
यजताम् भर्ता - lord of Yajurveda - Shukra
Sani -लोकानां प्रलयोदय......
प्रलय points towards mrityu karaka Sani,
Alternatively,
भर्ता - ईश्वरः - among grahas Sani is addressed as ईश्वरः - शनीश्वरः
Rahu & Ketu - The chandas ( meter ) used in this shloka is atidhriti with 19 letters in a pada. This points towards Rahu and Ketu completing one round of the rasi chakra in 19 years.
The vritta used in this shloka is shardulavikreeditam with its lakshanam as - सूर्याश्वैर्मजसस्तताः सगुरवः शार्दूलविक्रीदितम्
Here by the bhutasankhya system of depiction of numerals by words in Indian mathematics, Surya indicates 12 and Asva indicates 7 - pointing towards the twelve rasis and the seven palnets.
2. अनेकधा - अनेक means more than one - group - राशिः
वर्त्म - path - the path through which the planets travel- the nakshatra mandalam comprising of the twelve rasis.
3. मूर्तित्वे - body - lagna
4. In the shloka, Chandra precedes Surya - The importance of tithi, nakshatra etc is indicated here.
5. मूर्तित्वे - trimurthys - jyotisha is also of three skandhas.
6. मूर्तित्वे - trimurthys - division of nakshatra mandala into three parts - starting with Rohini, Hasta and Sravana nakshatra, nine in each section.
Lord of Rohini - Prajapati - Brahma
Lord of Sravana - Vishnu
Lord of Hasta - Savita -Rudra
The trumurthys.
Here again, the first dasa for those born under these stars is Chandra dasa which the shloka opens with and the first dasa of the last last nakshatras of these groups of nine stars ( U.Phalguni, U.Ashadha, Krittika ) is Surya dasa which the shloka ends with.
7. There are 120 matras ( a short syllable is of one matra duration and long syllable is of 2 matras duration ) in this shloka pointing towards vimshottari dasha of 120 years.
8. शशभृत् - Chandra
In the katapayadi (akshra sankhya ) system of alphabetical notation of numerals श is 5
शश - 5 + 5 = 10 - the duration of Chandra dasa
Again रविः
र - 2
व - 4
2 + 4 = 6 - the duration of Surya dasha.
9. There are 26 padas ( terms )in the shloka, रविः being the 26th. Surya is the param brahma beyond the 25 tatvas as depicted in saankhya sastra.
This number 26 also represents the total number of chapters in the text ( in some versions the last four shlokas form a separate chapter making it 26.)
In the next shloka the term बहुलम् in स्वल्पं वृत्तविचित्रमर्थबहुलम् by katapayadi indicates 383 the total number of shlokas in the text.
10. वाचं by aksharasankhya is 4 and 6
By following the principle of अङ्कानां वामतो गतिः this denotes 64 - knowledge in the 64 forms of art is prayed for.
11. Again, 4 and 6 of वाचं denotes the four vedas and their six angas.
वर्त्माऽपुनर्जन्मनाम् - path of those without rebirth. The sanyasis reach that state in the proper order after passing through the three ashramas of brahmacharya, garhasthya and vanaprastha. The worship of Surya in the form of sandhyavandanam in these three ashramas paves the way for their attainment of mukti through sanyasa. The role of Surya in the Kundalini yoga , another path to moksha is also prominent. Shastra says that if the living being meditates on a brilliant object at the time of death, rebirth is avoided. Isn't Surya the ultimate brilliance ?
आत्मेत्यात्मविदाम् - Whatever the vedantis call as atma - omnipresent, subtle, non decaying, defect-less, non moving, ego less, desire less, action less, self luminescent, that is Surya.
क्रतुश्च यजताम् - He is both the performer of the yajna and the divinity as the provider of the results of yajna.
He is both the atma of the vedantis and yajna of the meemamsakas.
अमरज्योतिषां भर्ता - He ( Surya ) is the lord of the devas. He alone is responsible for the production of various grains etc. during the six seasons which the devas partake during yajnas. Laghujatakam says that Lord Mahadeva before whom all devas prostrate himself salutes Surya during Sunrise and Sunset.
लोकानां प्रलयोद्भवस्थितिविभुः - He alone causes creation, sustenance and dissolution assuming the forms of Brahma, Vishnu and Shiva.
अनेकधा यः श्रुतौ - He alone is intended in the vedas through apparently different looking veda mantras.
नैककिरणः - possessing multitude of rays. He is also called सहस्रकिरणः ( of thousand rays - with five hundred he causes evaporation of water on earth and with the other five hundred nourishes the beings by causing rains. ). While his own rays are hot, as they reflect from Moon they become cool and pleasant. Objects become visible when they reflect sun light. A flower appears red and ocean appears blue only when they reflect the sun rays falling upon them. Hence Surya is the possessor of rays of various kinds. The division of light into VIBGYOR is well known.
त्रैलोक्यदीपो रविः - He throws light on the three - past, present and future.
वाचं नः स दधातु - May he give us speech.
रावयति इति रविः - He is called Ravi due to the sound he makes. Now, scientists have discovered that Sun makes sound. See the following links -
http://www.sciencechannel.com/tv-shows/how-the-universe-works/videos/this-is-what-the-sun-sounds-like/
http://science.nasa.gov/science-news/science-at-nasa/2013/01nov_ismsounds/
Our Sages knew this and even named Sun after this attribute.
Surya is shabdabrahma, he is the presiding deity of jyotisha because it is फलकथनम् - pronouncing of results that is important in jyotisha. The speech that is prayed for is no ordinary speech, but one that is वाचो वैशिष्ट्यं च यथाकालप्रतिभानमप्रतिहतत्वं सत्यत्वं श्रोतृमनोहरत्वं इत्यादिभिर्गुणैः संयोगः - well timed apt speech manifesting eloquently , unobstructed, truthful, pleasant to the ears - possessing these qualities.
Now, the hidden pointers
1. All the nine planets are indicated in this shloka -
Surya - directly mentioned with the word रविः
Chandra - with the word शशभृत्- the bearer of rabbit
Kuja - सत्त्वं कुजः - moksha can be attained only through satvaguna. अपुनर्जन्मनां वर्त्मा - by this term moksha and thereby Kuja is pointed at.
Alternately,
द्वावेव पुरुषौ लोके सूर्यमण्डलभेदिनौ |
परिव्राड् योगयुक्तश्च रणे चाभिमुखो हतः |
Only two kinds of people attain liberation - the yogi and the one attaining veeramrityu in the battlefield. The indication here is to Kuja the planet of the battlefield.
Kuja is a fiery planet. The kundalini shakti rising up the sushumna leading eventually to attainment of moksha is a fiery form of energy.
Budha - आत्मविदाम् -the term वित् here points towards Budha which also his synonym.
Guru - क्रतुश्च यजताम् - here,
the description of the first drekkana of Dhanus owned by Guru contains
क्रतूपयोग्यानि तपस्विनश्च .....................
and that of the first drekkana of Meena starts with
स्रुग्भाण्डमुक्तामणि ..................................
स्रुक् is the ladle used in yajna. Term क्रतु indicates thus Guru.
Shukra - भर्तामरज्योतिषाम् - here
भर्ता - means husband pointing towards dampatya and hence kamatma , Shukra.
Alternatively,
यजताम् भर्ता - lord of Yajurveda - Shukra
Sani -लोकानां प्रलयोदय......
प्रलय points towards mrityu karaka Sani,
Alternatively,
भर्ता - ईश्वरः - among grahas Sani is addressed as ईश्वरः - शनीश्वरः
Rahu & Ketu - The chandas ( meter ) used in this shloka is atidhriti with 19 letters in a pada. This points towards Rahu and Ketu completing one round of the rasi chakra in 19 years.
The vritta used in this shloka is shardulavikreeditam with its lakshanam as - सूर्याश्वैर्मजसस्तताः सगुरवः शार्दूलविक्रीदितम्
Here by the bhutasankhya system of depiction of numerals by words in Indian mathematics, Surya indicates 12 and Asva indicates 7 - pointing towards the twelve rasis and the seven palnets.
2. अनेकधा - अनेक means more than one - group - राशिः
वर्त्म - path - the path through which the planets travel- the nakshatra mandalam comprising of the twelve rasis.
3. मूर्तित्वे - body - lagna
4. In the shloka, Chandra precedes Surya - The importance of tithi, nakshatra etc is indicated here.
5. मूर्तित्वे - trimurthys - jyotisha is also of three skandhas.
6. मूर्तित्वे - trimurthys - division of nakshatra mandala into three parts - starting with Rohini, Hasta and Sravana nakshatra, nine in each section.
Lord of Rohini - Prajapati - Brahma
Lord of Sravana - Vishnu
Lord of Hasta - Savita -Rudra
The trumurthys.
Here again, the first dasa for those born under these stars is Chandra dasa which the shloka opens with and the first dasa of the last last nakshatras of these groups of nine stars ( U.Phalguni, U.Ashadha, Krittika ) is Surya dasa which the shloka ends with.
7. There are 120 matras ( a short syllable is of one matra duration and long syllable is of 2 matras duration ) in this shloka pointing towards vimshottari dasha of 120 years.
8. शशभृत् - Chandra
In the katapayadi (akshra sankhya ) system of alphabetical notation of numerals श is 5
शश - 5 + 5 = 10 - the duration of Chandra dasa
Again रविः
र - 2
व - 4
2 + 4 = 6 - the duration of Surya dasha.
9. There are 26 padas ( terms )in the shloka, रविः being the 26th. Surya is the param brahma beyond the 25 tatvas as depicted in saankhya sastra.
This number 26 also represents the total number of chapters in the text ( in some versions the last four shlokas form a separate chapter making it 26.)
In the next shloka the term बहुलम् in स्वल्पं वृत्तविचित्रमर्थबहुलम् by katapayadi indicates 383 the total number of shlokas in the text.
10. वाचं by aksharasankhya is 4 and 6
By following the principle of अङ्कानां वामतो गतिः this denotes 64 - knowledge in the 64 forms of art is prayed for.
11. Again, 4 and 6 of वाचं denotes the four vedas and their six angas.
Wednesday, August 12, 2015
कालचक्रदशा
ग्रहस्थितिगतिवशाज्जातस्य
भूतभव्यवर्तमानफलकथनं जातकस्य स्वरूपम् | तत्राऽपि दृढ-अदृढ-दृढाsदृढ प्रभेदेन विभक्तसु कर्मसु दृढकर्मणां फलविपाकस्य कालज्ञानं तु दशान्तर्दशाविचारेणैव भवति । पराशरमहर्षिणा त्रिंशदधिका दशाविधयो दत्ताः । जैमिनिप्रभृतिभिरपि अन्याश्च विविधाः दशाः उपदिष्टा: । एतासु मुख्यतया चतस्रः ज्यौतिषिकानां नित्योपयोगे वर्तन्ते –
१.
विंशोत्तरी दशा २.
अष्टोत्तरी दशा ३.
कालचक्रदशा ४. योगिनी दशा ।
अत्र कालचक्रदशापद्धत्यामपि दशान्तर्दशाक्रमेण फलादेशो वर्तते, किन्तु प्रामुख्येन तत्प्रयोजनं तु जातस्य जीवनेSरिष्टाणां ज्ञाने भवति ।
कालचक्रदशानयनम्
कालचक्रदशा राश्यधिष्ठिता दशा भवति । जन्मकालीन चन्द्राधिष्ठित नक्षत्रचरणमेव तद्गणितस्याधारः । अश्विनीप्रभृतीनां नक्षत्राणां दक्षिणहस्तकनिष्ठिका - अनामिका - मध्यमा - वामहस्तकनिष्ठिका -अनामिका - मध्यमा इति क्रमेण गणना कार्या । तेन –
अङ्गुलिः
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नक्षत्राणि
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वृन्दम्
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वर्गः
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दक्षिणकनिष्ठिका
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अश्विनी, पुनर्वसुः, हस्तः, मूलम्, पूर्वाभाद्रपदा
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अश्विनीवृन्दम्
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अश्विनीवर्गः
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दक्षिणानामिका
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भरणी, पुष्यः, चित्रा, पूर्वाषाढा, उत्तराभाद्रपदा
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भरणीवृन्दम्
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भरणीवर्गः
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दक्षिणमध्यमा
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कृत्तिका, आश्रेषा, स्वाती, उत्तराषाढा, रेवती
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कृत्तिकावृन्दम्
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अश्विनीवर्गः
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वामकनिष्ठिका
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रोहिणी, मघा, विशाखा, श्रवणम्
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रोहिणीवृन्दम्
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रोहिणीवर्गः
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वामानामिका
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मृगशिरः, पूर्वा फल्गुनी, अनुराधा, धनिष्टा
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मृगशिरोवृन्दम्
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मृगशिरोवर्गः
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वाममध्यमा
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आर्द्रा, उत्तरा फल्गुनी, ज्येष्ठा, शतभिषक्
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आर्द्रावृन्दम्
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मृगशिरोवर्गः
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एतेषु दक्षिणहस्तस्थानि सव्यनक्षत्राणि तथा वामहस्तस्थानि अपसव्यनक्षत्राणि इति कथ्यन्ते । पुनः अश्विनीकृत्तिकावृन्दे मिलित्वा अश्विनीवर्ग इति कथ्येते । भरणीवृन्दमेव
भरणीवर्गः । रोहिणीवृन्दमेव
रोहिणीवर्गः । मृगशिराऽर्द्रा
वृन्दे मिलिवा मृगशिरोवर्गः इति कथ्येते ।
अश्विनीभरणीरोहिणीमृगशिरोवर्गाणां
प्रत्येकं चतुर्णां चरणानां दशाक्रमाः एवं भवन्ति ।
उदाहरणेन
भरणीवर्गस्य दशाक्रमः कर्क - सिंह - मिथुन -वृष - मेष - मीन - कुम्भ - मकर - धनुः इति भवति ।
अत्र
अश्विनीभरणीवर्गौ परस्परं दर्पणप्रतिबिम्बौ भवतः । रोहिणीमृगशिरोवर्गौ
परस्परं दर्पणप्रतिबिम्बौ भवतः ।
देहजीवराशौ
सव्यनक्षत्रेषु
प्रथमा दशा यस्य राशेः स देहराशिरिति
कथ्यते तथा अवसानीया दशा यस्य स जीवराशिरिति
कथ्यते ।अपसव्यनक्षत्रेषु व्यत्ययेन ग्राह्यः । अनयोः
पापग्रहाणां स्थितिः आधिव्याधिरोगमरणादिकं अनिष्टं सूचयति । पापानां बहुत्वे दोषाधिक्यमपि । सूर्येण
अग्निभयं क्षीणचन्द्रेण जलभयं भौमेन परिघातभयं पापेन बुधेन झञ्झावातादिभयं मन्देन गुल्मादिवातरोगभयं राहुकेतुभ्यां विषभयं च वाच्यम्
। शुभैः रोगशोकादिशमनं तथा शुभाशुभसम्मिश्रैर्मिश्रफलं वाच्यम्
। देहजीवौ शुभक्षेत्रं वा पापक्षेत्रं इत्यनुसारेणापि फलं शुभं वा अशुभं भवति । एतानि फलानि स्वदशान्तर्दशाकाले
अनुभूयन्ते ।
कालचक्रदशानुसारेण नवांशफलम्
नवांशनयनाय सारिणी तत्फलञ्च
नक्षत्रचरणम्
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नवांशः
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तत्फलम्
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अश्विनी वृन्दम् (१), मृगशिरो
वृन्दम्(४)
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मेषः
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शूरः, चोरः
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अश्विनी वृन्दम् (२), मृगशिरो
वृन्दम्(३)
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वृषः
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लक्ष्मीवान्
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अश्विनी वृन्दम् (३), मृगशिरो
वृन्दम्(२)
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मिथुनम्
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ज्ञानी
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अश्विनी वृन्दम् (४), मृगशिरो
वृन्दम्(१)
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कर्कः
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नृपतिः
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भरणी वृन्दम् (१), रोहिणी
वृन्दम् (४)
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सिंहः
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राजमान्यः
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भरणी वृन्दम् (२), रोहिणी
वृन्दम् (३)
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कन्या
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पण्डितः
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भरणी वृन्दम् (३), रोहिणी
वृन्दम् (२)
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तुला
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राजमन्त्री
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भरणी वृन्दम् ४), रोहिणी
वृन्दम् (१)
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वृश्चिकः
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निर्धनः
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कृत्तिका वृन्दम् (१), आर्दा
वृन्दम् (४)
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धनुः
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ज्ञानसम्पन्नः
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कृत्तिका वृन्दम् (२), आर्दा
वृन्दम् (३)
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मकरः
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पापकृत्
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कृत्तिका वृन्दम् (३), आर्दा
वृन्दम् (२)
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कुम्भः
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वणिक्कर्मा
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कृत्तिका वृन्दम् (४), आर्दा
वृन्दम् (१)
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मीनः
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धनधान्यवान्
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मण्डूकी–मर्कटी गती सिंहावलोकनं तत्फलञ्च
एकान्तरदशागमनं मण्डूकी गतिरिति कथ्यते यथा – अश्विनीवर्गस्य द्वितीये चरणे अपसव्यक्रमेण
कन्यायाः परं यत् सिंहराशिरागन्तुमर्हति तत्स्थाने कर्कराशिरागचछति |
प्रतीपगमनं मर्कटीगतिरिति कथ्यते यथा रिहिणीवर्गस्य चतुर्थे
चरणे सिंहात्परं सव्ये क्रमः कन्यासथाने विपरीतं कर्कं प्रति गच्छति | भरणी चतुर्थचरणं परिहाय अन्यत्र यत्र यत्र मण्डूकीगतिर्भवति
तत्र तत्र तत्पश्चात् मर्कटीगतिश्च भवत्येव |
स्वस्थानात् पञ्चमनवमौ प्रति गमनं सिंहावलोकनम् |
सव्यनक्षत्रेषु मण्डूकी गतिः - पित्रोर्वा बान्धवेषु भयं – विषशस्त्राग्निचोरादिभयम् |
तत्राऽपि सिंहान्मिथुनं प्रति गमने
– मातुर्मरणं – स्वमरणं – राजभीतिः - सन्निपातरोगः |
सव्यनक्षत्रेषु मर्कटीगतिः
– पित्रोर्वा
पितृसमानस्य मरणं – धनदान्यपशुक्षयः – आलस्यम् |
सव्यनक्षत्रेषु सिंहावलोकनं - पशुभीतिः – मित्रैः कलहः – कूपादौ पतनं – वाहनात् पतनं – विषाग्निशस्त्रभयं – ज्वरः –स्थानच्युतिः |
वामनक्षत्रेषु मण्डूकीगतिः – भार्यापुत्रादिभ्यः पीडा – पशुभयं – ज्वरः – स्थाननाशः |
वामनक्षत्रेषु मर्कटीगतिः – जलभीतिः – पितुर्नाशः – राजकोपः – पदच्युतिः – दुर्गारण्येषु अटनम् |
वामनक्षत्रेषु सिंहावलोकनम् – स्थानभ्रंशः – पित्रोर्वा पितृसमानस्य मरणं |
दशाकालमानम् (पूर्णम् )
अश्विनी वर्गः १
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१०० वर्षाणि
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भरणी वर्गः १
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१०० वर्षाणि
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अश्विनी वर्गः २
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८५ वर्षाणि
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भरणी वर्गः २
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८५ वर्षाणि
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अश्विनी वर्गः ३
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८३ वर्षाणि
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भरणी वर्गः ३
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८३ वर्षाणि
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अश्विनी वर्गः ४
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८६ वर्षाणि
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भरणी वर्गः ४
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८६ वर्षाणि
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रोहिणी वर्गः १
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८६ वर्षाणि
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मृगशिरो वर्गः १
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८६ वर्षाणि
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रोहिणी वर्गः २
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८३ वर्षाणि
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मृगशिरो वर्गः २
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८३ वर्षाणि
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रोहिणी वर्गः ३
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८५ वर्षाणि
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मृगशिरो वर्गः ३
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८५ वर्षाणि
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रोहिणी वर्गः ४
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१०० वर्षाणि
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मृगशिरो वर्गः ४
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१०० वर्षाणि
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राशीनां दशामानम्
मेषः
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७ वर्षाणि
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तुला
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१६ वर्षाणि
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वृषः
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१६ वर्षाणि
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वृश्चिकः
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७ वर्षाणि
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मिथुनम्
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९ वर्षाणि
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धनुः
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१० वर्षाणि
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कर्कः
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२१ वर्षाणि
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मकरः
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४ वर्षाणि
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सिंहः
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५ वर्षाणि
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कुम्भः
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४ वर्षाणि
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कन्या
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९ वर्षाणि
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मीनः
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१० वर्षाणि
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प्रथमदशानयनम्
अत्र द्वौ मतभेदौ वर्तेते |
१.नक्षत्रचरणे यातांशानुपातेन पूर्णदशामाने त्रैराशिकं कृत्वा गतदशाः निर्णीतव्याः | जन्मकाले यद्दशा तस्याः भोग्यमानमारभ्य अग्रे दशाः गणनीयाः |
२. नक्षत्रचरणे यातांशानुपातेन प्रथमदशामाने एव त्रैराशिकं कार्यम् | प्रथमदशायाः भोग्यमानमारभ्य अग्रे दशाः गणनीयाः |
नवमदशावसाने पुनः आरम्भतः चक्ररीत्या गणना कार्या |
दशान्तर्दशाफलानि
पाराशरहोरायां द्रष्टव्यानि | अत्र विशेषः – फलानि नवांशानुसारेण दत्तानि | पूर्वोक्तरीत्या ( सारिणी द्रष्टव्या ) नक्षत्रचरणानुसारेण नवांशः निर्णीतव्यः |