Important yogas in charts of Spiritualists Part – 03

Gouri-yoga: Gouri is another name for goddess Parvati, the consort of Lord Siva, and thus Gouri-yoga is very auspicious. If the Navamsa dispositor of the lord of the 10^th house is exalted and joins the lord of the Lagna in the 10^th house (in Rasi or Navamsa charts) then Gouri-yoga is formed. Let’s just say that one who receives the blessings of Gouri is quite pious and has accumulated much in the way of sukriti or the good results of sadhana and other types of auspicious activities through the prior lifetimes. While Lakshmi-yoga directly brings the blessings of the goddess through the 9^th house, Gouri-yoga similarly brings the blessings of dharma through the Navamsa chart to the 10^th house (karmas). The yoga is somewhat rare in that the Navamsa dispositor of the 10^th lord has to be exalted and must join the Lagna lord in the 10^th house. The latter raja-yoga, in itself, is not frequently found.

Sankha-yoga: Sankha-yoga forms when the lord of the 5^th house conjoins or mutually aspects the lord of the 6^th, while the Lagna lord is simultaneously strong. The effects are powerful on the level of raja-yoga, and thus are significant when the yoga is found in the chart of a serious spiritualist. This is because the house of sadhana, the 5^th house, joins the house of seva, the 6^th house. Interestingly enough, this yoga is found frequently in the charts of bhakti-yogis as well as others who revere the personal forms of God or deity. Sankha-yoga is especially strong when lords of Kendras, especially the 1^st and 10^th, as well as the lord of the 9^th, join the yoga. Sankha means “conch shell”, which is one of the four objects held in the hands of Lord Sri Vishnu.

Vishnu-yoga: The 9^th lord, 10^th lord and Navamsa dispositor of the 9^th conjoin in 2^nd house. The native is said to be fortunate, long-lived, favored by persons in positions of power and a devotee of Lord Vishnu. Note here, that the strength of the yoga forms due to the connection of the 9^th lord and its Navamsa dispositor with 10^th lord, and all of them join in the 2^nd house.

Siva-yoga: The 5^th lord is in the 9^th; the 9^th lord is in the 10^th, while the 10^th lord is in the 5^th. Again the importance here is found due to the connection of lords of trikonas and the 10^th house. In effect, the Siva-yoga is akin to the Dharma-karmadhipati-yoga as given above.

Except these Yogas and few others, Atmakaraka plays a very important role in deciding the renunciation in one’s chart.

According to Siva Purana, there are eight bonds or ropes holding the atma or soul. As long as they hold the atma, the atma is called jiva or living. Once the atma controls these chains it is called mukta, i.e. liberated. These eight chains symbolize the eight Chara karakas in jyotish.

Of the Chara karaka, the most important is the Atmakaraka which signifies the self or the soul in this world. Notably a proper term for this would be ‘spirit’ as it is bond between the atma and mana which brings the Chara Atmakaraka into existence for this life. By knowing the Graha indicated by the Chara Atmakaraka, we can understand the motivation that the native has for being in this world and its likes and dislikes. As per Maharshi Parashara, the Atmakaraka acts as the king of the chart and if the Atmakaraka favors the activity then it is sure to be accomplished, whereas if not then the accomplishment or even attainment is impossible. Also the likes and dislikes of an individual can be read from this and show whether a native favors or disfavors an activity.

The traits such as king, etc. can literally be applied to a mundane or Muhurta chart where the Atmakaraka will signify the ruler of the particular organization/ party or company, i.e. in a government it will indicate the ruling party and the presiding president or prime-minister of the country.

To know what the Atma favors or disfavors, we need to analyze the 1) Drsti 2) Kendra etc. placement 3) Sambandha of the Atmakaraka with other Graha or vice versa.

Of the three, the most detrimental towards progress is when the Atmakaraka is devoid of good Sambandha with another graham, bhava or Arudha. Bad Sambandha occurs when the graham, bhava or Arudha is either placed in Marana Karaka Sthana position, or inimical bhava based on Pachakadi Sambandha.

In addition to this, the twelfth house from the Atmakaraka shows the bondage and liberation of the Atma. Graha, bhava or Arudha placed here will if malefic be a cause of bondage on the Atma and the native will constantly feel bound by the activities associated with the same, believing that they are a cause of bondage in this life. If that Atmakaraka also happens to be inimical towards those Graha in the twelfth from Atmakaraka then the native will also reject the indications of the same.

Two more houses have to be mentioned in this regard, namely the sixth and eleventh houses from the Atmakaraka. As ones conscious experience of all events is seen from the fourth house, the third and eighth houses from it become the cause of terrible suffering and can lead to the native rejecting the indications of those Graha, bhava or Arudha after such incidents have shown up.

These principles come clearly to fore when analyzing the prevalence of other yoga in the chart, I.e. assume if a raja yoga occurs in a chart but is badly placed from the Atmakaraka, then in such a case the native, despite being presented with the opportunities for the same yoga, would shy away or avoid taking advantage of the raja yoga due to personal reasons associated with the Graha which is Atmakaraka.

Important yogas in charts of spiritualists Part – 02

Swami Vivekanand: Parivraja-yoga & Tapasavi-yoga

The following the chart of Swami Vivekanand, the disciple of RamaKrsna Paramahamsa and is reverred as a fully self-realized soul.

The chart has a very powerful Parivraja-yoga and Tapasavi-yoga. Saturn is with Moon and is not aspected by anyother planet giving a very powerful Parivraja-yoga, whereas Saturn, Venus and Ketu are in mutual kona to each other giving rise to Tapasavi-yoga. In Navamsa, Venus and Ketu are in trines to each other whereas Saturn aspects Ketu giving rise to Tapasavi yoga again. Saturn is with Ketu and Venus in Drekkana chart also making the Tapasavi-yoga very strong. Moon is aspected only by Saturn in D-20 chart again giving rise to Parivraja-yoga. Also note the fact that 9^th lord Sun is Atmakaraka and is in Lagna in Jupiter’s sign.

Sadhu-yoga (Saintly yogas)

There are other combinations (yogas) which indicate a certain saintly or pure disposition of the native in his behavior toward others. Naturally, someone who is advanced on the spiritual path practices such important habits as ahimsa or non-violence and this principle causes the native to even give up killing animals for subsistence, what then to speak of causing violence to other human beings. The perception of the world of maya, and thus the interpersonal dealings of the individuals with other entities in the material world, are seen from the arudha lagna. Thus we observe tendencies toward proper behavior toward others, as well as disillusionment from worldly attachments due to misbehavior of others from the AL. The saintly yogas listed as follows, in effect, are thus opposite to those which indicate a materially successful person according to worldly estimation:

• If there are benefics in or aspecting the 3^rd and 6^th from the arudha lagna (without malefic intervention), then one is saintly in behavior (Sadhu-yoga). (Note that malefics in these positions give strong determination to pursue and reach worldly goals).
• If there are malefics in the 2^nd, 4^th and 7^th from AL, then Sadhu-yoga also forms. Benefics in these positions respectively increase (1) the image or perception regarding wealth; (2) the perception of happiness inwardly or emotionally; and (3) the perception of happiness in marriage.
• If Rahu is in the 7^th or 12^th from AL or AK, then deep spiritualism occurs.
• Deep spiritualism as a life-long calling also occurs if the Atmakaraka or the Sun conjoins the lagna lord or if either is in mutual aspect with the lagna lord.
• If benefic planets are in or aspect the 3^rd or 8^th from the Atmakaraka planet, then after death, the native advances to the planetary system represented by the stronger one. This principle given herein may be considered a “wild card” or, in other words, the native advances higher in succeeding lifetimes if benefics dominate the 3^rd and 8^th from the AK, regardless of whatever other indications there may be.

The rationale behind the above is obvious: Mars, the karaka of the 3^rd house, indicates that most people will pursue desire aggressively and thus without proper consideration of how others might be hurt, or at the very least, neglected, in the process of pursuing objectives. Similarly, the 6^th house is the house of enemies, which ofcourse one attracts by behavior in certain dealings. If benefics are in the 3^rd, one has little aggressiveness in the matter of fulfilling desire, and thus is likely to be less offensive, hurtful or “sinful” in behavior.

Benefics in 6^th reminds one of the Pandava King Yudhisthira from the Mahabharata, who was ajata-satru, or one whose enemy was never born. This was due to his equanimity or unbiased treatment of everyone, whether they were friend or enemy alike.

• Malefics in the 6^th from AL add strength to one’s schemes and strategies to pursue worldly desires, and thus under the illusion of duality, the native sees person in his experience as either friend or foe.

Thus benefics in the 6^th from AL elevate the mind of the native to the sattva-guna, in which all things and persons are seen as equal. This is what is meant by panditah sama-darsinah (mental-equanimity of a saintly person) in the Bhagavad-gita.

The 2^nd, 4^th and 7^th houses respectively relate to family, the home environment and the experience of marriage. Naturally, if one experiences stress or anxiety in these areas, one wants to pursue the path of renunciation – provided that other indications in the chart strongly suggest the evolutionary path towards dharma. In fact, in the Puranic stories of great saintly persons, it is often seen that one takes the path of asceticism and pure devotion after experiencing a complete and thorough collapse of all opportunities for material enjoyment. Such frustation within the world of maya may be invoked by one’s guru to convince him that following the pursuit of the senses is counterproductive to the path of purity and God-realization. That way, those things which distract the mind from the path of devotion are not able to hold much fascination to start with, and thus the soul gives up everything to follow the path of sainthood.

Apart from malefics in the 2^nd, 4^th or 7^th AL, Rahu in the 7^th from AL serves the same purpose. When in the 12^th from AL, Rahu aspects the AL or Arudha lagna itself (by 12^th house aspect, in reverse), and thus he dispels the illusion that one can be happy in the world of form. This happens through various challenging experiences, mostly through the personal relations with others. Rahu in or aspecting the 12^th from AL diminishes the opportunity for sexual enjoyment, the absence of which little else in the material world holds any permanent attraction for the soul.

Other important yogas in the Charts of Spiritualists

Yogas involving Kendras (Visnu) and Trikonas (Sri or Lakshmi Devi, Consort of Visnu)

Dharma-karmadhipati-yoga: This involves conjunction, mutual aspects or exchange between lords of kendras and lords of trikona houses. The most important of these includes the yoga of the lord of the 9^th and the lord of the 10^th.

Result: The native pursues work or profession as a contribution to the cause of dharma. Such raja-yogas are invariably found in the charts of the most advanced spiritualists.

Lakshmi-yoga: Sri, the goddess of fortune, blesses the native who has performed many auspicious karmas in the prior lifetimes, leading to spiritual realization. The yoga occurs in a variety of ways:

a)      Mutual association, aspect or exchange of the lords of the lagna and lord of the 9^th.

b)      If the lord of the 9^th occupies a kendra or trikona in own or exaltation sign, while the lord of the lagna is in strength; or,

c)       If Venus and the lord of the 9^th are in own or exaltation houses, equal to kendras or trikonas.

Sri or Lakshmi-devi in many ways is synonymous with wealth, especially in consideration of the fact that the 2^nd house is also presided over by Lakshmi-devi. Thus, when it appears in the charts of a spiritually advanced native, Parivraja-yoga or Tapasavi-yogas, as mentioned above, indicate that the native is more interested in renunciation leading to moksa as a result of the blessings of Laksmi-devi as opposed to material prosperity. In either case, the native is quite fortunate both materially and spiritually even though he or she is usually genuinely devotional and cares little for the mundance allurments of maya.

Important yogas in charts of Spiritualists

Important Yogas in Charts of Spiritualists

According to Bhagavad Gita, the crux of all processes of sadhana (worship, meditational yoga or mantra practice) is that the practitioner is able to withdraw the senses from their objects and eventually become detached from the world of Maya (illusion) which stimulates material desire. The shakti or intensity with which the spiritual practice is performed is thus directly proportionate to how much tapasya or austerity the native is capable of performing. Spiritually advanced persons are characterized by complete self-control which results from such tapasya. The following breakdown of ascetic yogas (Parivraja-yoga) helps us get an idea of which astrological components generate such spiritual renunciation.

Parivraja-yoga

The Moon represents the sphere of manas or “mind”, and thus is the most crucial factor to analyze when seeing the inclinations towards asceticism in a nativity. In fact, the Bhagavad-gita further explains that one can either elevate oneself by a disciplined mind, or degrade oneself, depending on the willfulness of the soul to fix the mind on specific spiritual objectives. The mind is thus the friend of the conditioned soul, and-or an enemy as well. The degree to which the mind is friend or foe depends on the native’s ability to control it. Sri Krsna also explains, that the mind is superior to the physical senses, the intelligence is superior to the mind (through which one discerns the importance of focusing the mind on subject matters which liberate it from desire), and superior to all of them, is the soul itself. Thus the mind is a neutral factor which records and reflects the environmental stimuli. The intelligence, guided by the soul, directs the mind to detach from that which degrades it and to be absorbed in that which elevates it. As a result of this tapasya or austerity, the soul ultimately becomes freed from deha-smrti or bodily consciousness, and is thus able to attain moksa ultimately.

So the first of the Parivraja-yogas, through which elevation through mental and sensual detachment can occur, are as follows:

• The lord of the Moon sign is aspected by Saturn and no other planet
• The Moon occupies a Navamsa of Mars and is aspected by Saturn or occupies a drekkana of Mars and is aspected by Mars and Saturn. Note that the aspect of Saturn in these instances can be viewed in the Rasi chart, as well as in the Navamsa and Drekkana charts.
• The Moon and Saturn conjoin, and either occupy or aspect (by rasi drsti) the Arudha Lagna. Note that this applies in the Rasi, Navamsa, Drekkana and Vimsamsa charts as well.
• If all the planets aspect the Moon by Rasi or Graha Drsti, then the native is a famous sanyasi.
• If Jupiter is in the 9^th house, and the Moon, Jupiter and the Ascendant are all influenced by Saturn, then the native renounces worldly pleasures.
• As a variable of the above yogas, it is often found that the Moon is in a Rasi or Navamsa of Saturn and has Parivartana-yoga (mutual exchange) with Saturn.
• Further, if the lord of the Moon sign happens to be Saturn itself, then if Saturn’s dispositor is aspected by or has a sambandha with Saturn, then Parivraja-yoga applies.
• Parivraja-yoga is formed if the lagna is at the end of a sign with a benefic in it, and if Jupiter is in a kendra or trikona.
• Finally, if the lord of the 10^th house joins four other planets in a kendra, then the native not only renounces the world, but also attains moksa at the conclusion of this lifetime.

Tapasavi Yoga

• Venus, Saturn and Ketu all mutually aspect, and preferably aspect the lagna as well. These can be present in the Rasi chart as well as the Navamsa chart, the Drekkana chart and the Vimsamsa chart;
• Venus, Saturn and Ketu are also in mutual trikonas in Tapasavi-yoga.

For Tapasavi-yoga, the following additional considerations may also be born in mind:

1. If the yoga forms in both the Rasi and Navamsa charts, it is all the more powerful;
2. If the Atmakaraka, the Sun or the lord of Lagna are involved in both Rasi and Navamsa charts, then much greater significance added to the assessment of spiritual strength through the tapas of the native;
3. If the Arudha Lagna or the Moon are involved in the yoga, then the native becomes very famous for spiritual renunciation and austerity; and
4. See which houses of the chart Venus falls in, how strong Venus is and whether there is a conjunction of Venus with Rahu or Ketu. The former suggests that the native deviates from vows of renunciation, whereas the latter indicates that the native’s renunciation is complete.

Other Yogas for Tapasya

• Saturn alone aspecting the lagna or its lord leads to renunciation.
• Malefics in the 2^nd or 8^th from UL are inauspicious for happiness in marriage and family life.
• Malefics in the 3^rd and 7^th from UL indicate little motivation or desire for family life; or UL placed in the 8^th house aspected by malefics brings disillusionment with household life and worldly happiness.
• A strong Saturn aspecting or conjoining A7, and-or Darakaraka produces lack of romantic or sexual happiness, and can lead to ultimate renunciation of marriage and family. This, however, depends on the presence of other strong yogas for the possibility of sadhana and other spiritual practices simultaneously.

It is important to mention here, that if only Saturn and Ketu influence the Rasi lagna or Navamsa lagna, then the individual is a false sanyasi. That is because the persona or outward dress may suggest renunciation. Yet if Venus, the karaka of sensuality, is not involved, the internal renunciation is lacking, while only external show of renunciation manifests.

Further, it is sometimes seen that an individual is willing and perform celibacy or other forms of strict renunciation, but then falls away from the path ultimately. Or, it is seen that someone may not be able to observe the strict principles of spiritual renunciation over an extended period of time, yet he has deep respect for those who are able to. Note the circumstances under which both situations may occur.

• In the former situation, it is often found that the lord of the Moon sign or other important yogakaraka is combust or weak due to being in rasi-sandhi, bhava-sandhi positions or weak avasthas.
• In the latter situation, it may be that more than one planet aspects the lord of the Moon sign. Or, if inspite of the Saturn-Moon-Lagna connection in chart, Venus is too strong or pre-dominating, then the native might incline too much towards sexual or other sensual enjoyment. Still they have regard and respect for those who exhibit true spiritual renunciation.

Four or more planets in a single bhava:

Four or more planets in strength occupying a single house with Rajayoga present in the horoscope. The type of asceticism depends upon the strongest in the combination.

Mars produces Sakyas who worshipped Devi, the Goddess of power;

Mercury produces Jeevikas who worshipped Vishnu, the preserver of the Universe;

Jupiter makes the person a Bhikshu, a mendicant, professing Samkhya philosophy;

Moon makes Vriddhas who believe in Supreme God and go around begging alms with a skull like pot;

Saturn produces Nirgranthas who roam naked like the Nagas;

Sun makes a person Vanyasana who believe in simple living and high thinking, possessing high intellect and is spiritually developed.

This is especially so, if the house harboring these planets is a Kendra and one of the planets involved is the lord of the 12^th house (Moksa). The strongest of them will denote the type of renunciation as per Parasara.

Placement in Kendra is important because then they will most likely cause a great influence on the 4^th house (heart) which will develop the desire for renunciation. If the 4^th house is left out of the combination, then the renunciation will be only superficial. Involvement of Saturn as Naisargika Karaka for renunciation is important and the yoga must affect the Moon or the 4^th house (mind), otherwise the desire for giving up enjoyment will not occur.