Things I ponder...

[Ekoham]

Namaste Yajvanji,

Nice research work and very thought provoking questions you have asked. As far as I am concerned I never bothered to question principles just concentrated on applications of them - while making predictions. So far have succeeded in predicting 4 deaths with accuracy of up to month and many births have been predicted too with gender of new born but never thought of these questions.
Although now I am not doing much of astrology, yet it would be interesting to read the answers to the questions you have raised.
As per my little experience Vimshottari suits the best while following conventional system.

Pranam

Ekoham

[yajvan]

hariḥ oṁ
~~~~~~
namasté mimi,

can anyone tell me what is ksp youg

Please be sure to add a salutation (hello, hi, Namaste, etc) to your future posts... it is our custom here and considered a friendly way to engage others.

The following is from a past post offered in this folder on jyotish. I am assuming your question is about kāla sarpa yoga (some spell it as kālsarpa) - if so, then see the information below.

Note the ways kala can be spelled: kala =

• weak , crude , undigested
• (in poetry) time equal to four mātra-s or instants some say 4 pause/beats

kalā =

• a division of time
• a term for the seven substrata of the elements or dhātus of the human body (viz. flesh , blood , fat , phlegm , urine , bile , and se
• an embryo shortly after conception
• (with the pāśupata-s) the elements of the gross or material world
• 1/16th of the the moons diameter; or a digit

kālā =

• black , of a dark color , dark-blue
• A name for durgā
• of a nāga-rāja

kāla =

• black , of a dark color , dark-blue
• the poisonous serpent or nāga called kālasarpa

sarpa =

• creeping , crawling , stealing along ; a snake , serpent ; yet some do differ on the notion of snake verses serpent.
  That is a serpent with a human face yet serpent-like lower extremities. Sarpa also means tortuous motion

IF there are 12 bhāva-s ( houses) there must then be 12 forms of kalā sarpa yoga. I will list them out , but first lets get a better definition of this kālasarpa yog.

In general, it is when all graha-s are hemmed in between to the two nodes rāhu and ketu. Yet there are riders to this rule that brings better clarity:

• All graha-s¹ and the lagna¹ must be between the two nodes.
• rāhu must be leading - that is heading towards all the other graha-s ; this is always in a counter-clockwise direction.
  Some call this direction 'a-paśavya' or not travleing with the herd ; 'herd' here is the other graha-s that move clock-wise
  or sun-wise.
  • Even if one graha is outside this hemm ( some call rāhu - ketu axis) this kalāsarpa yog does not apply. Same with
    the lagna being outside this axis.
• If say ketu is leading, this too does not apply and is considered kāla amṛta-yoga. It is when all the graha-s that lie between rāhu & ketu move toward ketu instead of rahu; If headed to rāhu this makes it a kāla sarpa yoga. Now why would I say this ? Because all the graha-s are heading to ketu, the natural mokṣa-kāraka.
• Now, according to jyotiṣa BV Ramon, he advises that:
  
  • this kālasarpa only occurs when rāhu occupies one of the 1st 6 houses (bhāva-s 1,2,3,4,5 and 6).
  • and that no one single yoga is capable of marring or making a horoscope.

It is my opinion that the rāhu and ketu axis is a view and influence on mundane life; and ketu-rāhu axis has its greatest influence on spiritual matters.

What is this kālasarpa yoga influence on the native ? This kālasarpa is considered kaṇṭaka - a thorn anything pointed , the point of a pin or needle , a prickle , sting , in one's chart. But this is not always the case as we will see in some of the following definitions of the 12.
*Note too* that we will not find these kālasarpa yoga-s in the brihat-parāśara-horā-śāstra authored by the seer mahāṛṣi parāśar and other classics.
It is fairly new. Yet we will find sarpa yoga¹ called out in the classics from varāha-mihira ācārya and others. We will leave this alone for now.

*** The list of these yoga-s are in this jyotish folder if I recall... please do a search to find them ***

iti śivaṁ

[Rohiniranjan]

hariḥ oṁ
~~~~~~
namaste


After some years of study I still have many questions... Let me share a few ( more to come).

• We know that the lagna is calculated at the time of birth and one's chart is predicated upon the rāśicakra (zodiac) at that time.
  So, lets say at this birth location there is a mountain to the east where all the graha's rise. Should the chart be cast for which 'horizon' ? That when the lagna sign shows on the 'horizion' at the mountain top , or that of the (flat) horizion at the bottom of the mountain ?

• Mars is quite at home in fire sign (aries) and is exalted in an earth sign (capricorn).
  How can it be that mars which is the lord of a water sign (scorpio) is debilited in a water sign (cancer) ?
  How can it be that red coral that comes from the sea is the stone/gem that promotes mars, yet it
  is a bi-product of the element that debilitates mars ( water sign ) .

• Saturn (śani - the slow moving one) is called sūryaputra , the son of sūrya ( ravi or the sun). The son is inimical to the father and the father is inimical to the son - why so ?

iti śivaṁ

Dear Yajvan ji,

1. The lagna should be cast from the place or plane of birth, in this instance I am assuming that the birth did not take place on the mountaintop, but the plains. Lagna and houses are calculated in a geotopic manner, planets in a geocentric manner. Some insist that even planets should be calculated on a geotopical basis (surface of birth), but in practical terms parallax and similar considerations influence when moon is in certain orientations (horizons); for other planets the difference is minimal (minutes). I am not aware of any good body of evidence or documentation that has shows the superiority of one over the other (topic vs centric) for planets. Scope for research? :-)

2. Gemstones are a somewhat mystical component in jyotish and unfortunately not very detailed 'reasonings' can be found in Jyotish texts, although may lie in the mythological treasures. The lordships are simply put highly consistent with consonant to the distribution of the planets in the solar system. The signs of the lights in the centre and then flanked by the signs ruled by mercury, venus, mars, jupiter and saturn, just as they are arranged in the solar system. For the most part, the odd signs are the moolatrikonas, except for moon and mercury (moolatrikona, own and exaltation in one sigh depending on degrees!). The rationale behind exaltation and debilitation is more arcane but not necessarily connected to elemental nature of the rashis as in your example and the same may underlie the basis of gemstones. Although the producer of coral lives in water, it probably should not be seen as a product or byproduct of water. But you do raise an interesting and intriguing angle! But then, other than pearl, pretty much all gemstones come from the earth, but seem to be considered suitable for planets whose elements are fire, air and akasha!

3. According to mythology, the enmity between sun and saturn is embedded in the story of Soorya, Chaaya and shani:
http://en.wikipedia.org/wiki/Chhaya

From a pure astrological angle, the derivation of naisargic or natural friendships and enmity is explained in B.P.H.S. based on the moolatrikona of one planet and its relationship or interval from the ownerships of the other planet.
The specific chapter is titled, "Grahaswaroopavarnanaadhyaaya", sloka #55 onwards in G.C. Sharma edition (Sagar), and also in D.C. Jha's hindi sanskrit version (Chowkhambha press).


Hopefully, the above are of some help.

Regards,

Rohiniranjan

[yajvan]

hariḥ oṁ
~~~~~~
namaste

3. According to mythology, the enmity between sun and saturn is embedded in the story of Soorya, Chaaya and shani:
http://en.wikipedia.org/wiki/Chhaya

From a pure astrological angle, the derivation of naisargic or natural friendships and enmity is explained in B.P.H.S. based on the moolatrikona of one planet and its relationship or interval from the ownerships of the other planet.
The specific chapter is titled, "Grahaswaroopavarnanaadhyaaya", sloka #55 onwards in G.C. Sharma edition (Sagar), and also in D.C. Jha's hindi sanskrit version (Chowkhambha press).

First let me thank you for taking the time to consider my pondering. I have read the offers you suggested in the past. Yet it does not get me to where I wish to be. Why so ?

Within the brihat-parāśara-horā-śāstra authored by the seer mahāṛṣi parāśar, he informs us ( starting with the 55th śloka) of the calculation and rules used to determine the relationships of the graha-s. This I get. Yet my keen interest is why. Why do these combinations make one a friend or enemy or neutral ? See my point? There is a reason and it is not called out, but nothing within jyotish or for that matter sanātana dharma is random or spurious.

The same holds true for the story of śani & sūrya. I 'get' the story, yet there is hidden meaning which I have yet to crack the code on. This has been my pursuit.

In my life this happens often that I ponder an idea for some time, and do some searching and study, only to fall upon the answer some years later. I am fine with this , yet efforts must be made to 'prime the pump' for the universe to answer. Let's see how long it takes.

iti śivaṁ

[Mana]

Namaste,

... But then, other than pearl, pretty much all gemstones come from the earth, but seem to be considered suitable for planets whose elements are fire, air and akasha!

Dear Rohiniranjan,

If I might add some thoughts for consideration here:

These stones are formed very rarely and under very extreme conditions, pressures which exceed our atmosphere a 100 fold or more. In extreme near molten heat at depths of up to two miles down, in the Heart of Mother Earth, and over time scales of the Gods.
They are not empowered though, not without first being energised in Puja, vayu, sound; sakti.

I have wondered; Perhaps, if our Human understanding of geometry by way of the facets of life, those revealed to us by the Rsi bringing such deep understanding of such divine subjects such as gaṇita and gola, has come about whist observing the natural tendency towards certain cuts of these stones; whilst working with these stones. Tendencies which have been provoked by their underlying molecular structure; in which case it was these stones that gave us their knowledge, so rather than us empowering them, why not initially the inverse ...

I believe in nodes, I believe that these stones are nodes and that mantra empowers them.

Food for thought; one of the things that I ponder.

Kind regards.

[Mana]

Namaste,

As an aditional thought; the importance of stones in our modern age can be readily seen, within the very machines upon which we are writing and communicating. No computer would function with out the crystal at its heart, vibrating in a time all of its own.

So every electronically produced Kundali depends entirely upon a stone at its heart; here we see a direct link between Kāla and crystal ...

... In my life this happens often that I ponder an idea for some time, and do some searching and study, only to fall upon the answer some years later. I am fine with this , yet efforts must be made to 'prime the pump' for the universe to answer. Let's see how long it takes.

Namaste Yajvan,

I seem to do the very same in my way of learning, the seeds of thought flourish and grow, though I am never quite sure when ...
I am drawn to thought of the positioning of sanis Bhava and as the slowest and to Surya and Chandras Bhava opposing them, the connection with the duality of ahorātra; the inevitable push and pull in an apparent duality. The intolerance of Surya's burning singularity, in a world full of cold shades of grey.

Kind regards.

[Rohiniranjan]

Namaste,



Dear Rohiniranjan,

If I might add some thoughts for consideration here:

These stones are formed very rarely and under very extreme conditions, pressures which exceed our atmosphere a 100 fold or more. In extreme near molten heat at depths of up to two miles down, in the Heart of Mother Earth, and over time scales of the Gods.
They are not empowered though, not without first being energised in Puja, vayu, sound; sakti.

I have wondered; Perhaps, if our Human understanding of geometry by way of the facets of life, those revealed to us by the Rsi bringing such deep understanding of such divine subjects such as gaṇita and gola, has come about whist observing the natural tendency towards certain cuts of these stones; whilst working with these stones. Tendencies which have been provoked by their underlying molecular structure; in which case it was these stones that gave us their knowledge, so rather than us empowering them, why not initially the inverse ...

I believe in nodes, I believe that these stones are nodes and that mantra empowers them.

Food for thought; one of the things that I ponder.

Kind regards.

Dear Mana ji,

I am in full agreement with your statements, particularly regarding 'energizing' the gemstones for remedial purposes. Those who are attuned to healing energies (Crystals, Reiki, Chi, Prana, etc) probably are aware of the utilization of crystals in general may have seen their application and utilization for energizing for remedial purposes.

Regards,

Rohiniranjan

[Rohiniranjan]

hariḥ oṁ
~~~~~~
namaste



First let me thank you for taking the time to consider my pondering. I have read the offers you suggested in the past. Yet it does not get me to where I wish to be. Why so ?

Within the brihat-parāśara-horā-śāstra authored by the seer mahāṛṣi parāśar, he informs us ( starting with the 55th śloka) of the calculation and rules used to determine the relationships of the graha-s. This I get. Yet my keen interest is why. Why do these combinations make one a friend or enemy or neutral ? See my point? There is a reason and it is not called out, but nothing within jyotish or for that matter sanātana dharma is random or spurious.

The same holds true for the story of śani & sūrya. I 'get' the story, yet there is hidden meaning which I have yet to crack the code on. This has been my pursuit.

In my life this happens often that I ponder an idea for some time, and do some searching and study, only to fall upon the answer some years later. I am fine with this , yet efforts must be made to 'prime the pump' for the universe to answer. Let's see how long it takes.

iti śivaṁ

Dear Yajvan ji,

It is true that nearly no scriptural text on Jyotish deals with the "WHY?", the modus operandi, the mechanistic matters. For that matter, all of those are manuals of rules and unlike modern writings and texts, the older works did not have even a single example or illustrations (horoscopes). The only text that mentions a horoscope, and partially, seems to be Satyacharya's text. Additionally, all of those were presented as verse following strict grammatical rules for writing poetry (unlike modern poetry)! Probably the style (rules but no examples) was chosen to keep the writings limited to stating the bottom-line rules, while other manuals (possibly lost over time) had the examples (practical manuals) or this was provided in the care of the teachers and schools (gurukuls). Probably the latter, since it would be intriguing to think that all practical manuals were selectively lost over the passage of time!

I wish you all the success in your personal quests.

Regards,

Rohiniranjan

[Mana]

Namaste All,

Yajvan Ji, I wonder if we might relate the animosity between sani a surya to the concept of sammukha and harihara?

Perhaps, resulting from the natural placement of the Rasi, through movability in relation to tattva. Thus creating provoking a rotation and thus also sustenance, as such, in effect it is a motor for life; Rather like a polarity.

Kind regards.

[yajvan]

hariḥ oṁ
~~~~~~
namaste

Namaste All,

Yajvan Ji, I wonder if we might relate the animosity between sani a surya to the concept of sammukha and harihara?

Perhaps, resulting from the natural placment of the Rasi, through movability in relation to tattva. Thus creating provoking a rotation and thus also sustenance, as such, in effect in effect it is a motor for life; Rather like polarity.

Kind regards.

Sammukha¹ occurs via rāśi dṛṣṭi when we are talking sign ownership of śani and the sun. While this may be so, for me , there is a deeper meaning then opposing signs and sight.
If it were tattva note that śani owns the air-tattva. You would think that air is conducive to the sun which is heat, fire, as air is the fuel that allows this combustion to occur.
And, śani is also the kāraka for discipline, a quality that supports knowing the Self (sun or ātma-kāraka).

So, there is something that is outside the purview of my knowledge that is a key ingredient to solving this enigma. Once found I will know, as this ahh-haa ! feeling accompanies the epiphany.


iti śivaṁ

1. sammukha - to oppose or resist; opposite , before , face to face , in front or in presence or in the beginning of ; to