patterns of destiny

--- In vedic-astrology@yahoogroups.com, "R.C.Srivastava" <swami_rcs@y...> wrote:>
Dear Sajji,
By now concept of Trisphuta application in prasna and method of calculation has been shown by Hon sri Ramadas Rao and other experts. I am not aware of kerala tradition but have tried application that I learned from Dr BV Raman translation of Prasna Marg and writings of Sh Deepak Kapoor auther of prasna shastra. Writings of Sri Kapoor as understood and tried are summarised below .It is for additional information and further elucidiation.
1. Longitudes of Lagna +Moon+Mandi= long of trisphuta.
2. Examine where it falls in prasna chart related to querry of sickness( this is where i tried to apply)
3. Immense sufferings are indicated if TRSP(Trisphuta) falles in watery sign in increasing zodical order.( More sufferings if sign occupied is pisces decrasing order next Scorpio and last cancer)
4. Similar principal is applied w.r.t constellations.That is In Nak ruled by Jupitor ill effects are least.In Nak of Sat ill effects are middling and in Nak of Mercury ill effects are maximum.
5. TRSP falling in last Navamsa of Cancer may indicate death within one year.TRSP falling in last Navamsa of Scorpio death may be in one month and similarly last Navamsa of Pisces may indicate demise or critical condition the next day.
6. TRSP falling in damaging signs Sag Cap Aqu and Pisc and falling in Follwing condition prove dangerious.
a. Nak divisible by Three. e.g. Kritka Ardra ashlesha etc
b. Sandhis,22 nd dreshkon,64 th Nav and 88 th Dwadshamsha.
c. Janma Naks and its Trine.
7. TRSP falling in Ari Leo and Sag indicate early cure for patient
Note :If Sag only without condition a b and c it is OK.
Effects by Posn OF TRSP in various Nak is also summarised by key words .
A. In Nak of Ketu = Quarrels and likly death
B. Nak of Venus = Blessings may be got
C.Nak of Sun = Fear of Heat
D. Nak of Moon = Loss of material wealth and fluid.
E. Nak of Mars = Wounded vanqushed
F. Nak of Rahu = Snake may be seen
G. Nak of Jup = Blessings of pious Brahimans
H. Nak of Sat = Loss
I. Nak of Mer = death of near or dear one around.
Here Mandi is calculated for Middle part of Sat khand and above principals in some cases are revealing and in other fails. Still learning experimenting about theories of Prasna Margs in limited way. I thought to share and invite comments.
if some one else has also applied on the lines described.

_________________old message_________________
nmae naray[ay,> > om namo näräyaëäya
Dear Saaji, Normally Trisphuta is used in Prashna and no classics used in natal horoscopy.Regarding Trisphuta and all informations about it including the Trisphuta graha Yoga Dasha can be seen in Prashna Margam 6th Adhyaya, shloka Nos.28 to 66.Here it gives complete details of Trisphuta,it Vargas mainly Drekkana,Hora,Navamsha,Trimshamsha,Dwadashamsha.I can not quote those informations as it is a very vast subject.As you said , if no information is available about a native's Nisheka Lagna or any information, we can get all those informations through Prashna and Prashna means we have to look into all the factors mentioned in Prashna Margam and not as per natal horoscopy.But delineating from Prashna requires a lot of knowledge,divine powers,and mainly the practising Astrologer has to follow certain rules as mentioned in the beginning chapetrs of Prashna margam.Just anybody can not give the predictions from Prashna.It is more practical and divine than natal Astrology and here all kind of nimittas,omens will be taken into considration. As per me, we should seperately dedicate to Prashna Shastra and study it.We should not mix it with natal Horoscopy.but as you said in Prashna Trisphuta is given more importance. I hope this helps you. With Shri Hari Vaayu Naama Smarana,> Ramadas Rao.> saaji kulangara <saajik@y...> wrote: Namaste Ramdasji,
I was refering to Prashna only. Since many jyotishis do Prashna many times a day for different people I dont understand how they are able to calculate these very fast.Some other calculations are even more complex. As you said only upasana can help to do all these. Some scholars say that what all mentioned for Jataka can apply in Prashna also and vice versa.(We do this) Actually I have with me a commentary on Brihat Jataka written in the 1930's (in my mother tongue) by a PanditaRaja (from where I got how to use these, he suggests this method for Prashna only) of that period and the author noted that if nisheka lagna is not available we can go with prashna lagna.( In Karma &> Free Will article by Pt Sanjay Ji, he talks about nisheka lagna (Para 2, this is not a practical proposition....), hence I think Sanjay Ji also might be using Prashna if so required ) However the author also quotes with authority that if many views are given we have to consider the first one for Jataka while other one in Prashna etc; Anyway, I think that we can apply these in Jataka also. The author says from trisphuta in divs we can calculate the good and bad of all our relatives. (But since we have better options available we need not use this, or why they use this complex method in Prashna also beats me) Like, in Drekkana, from trisphuta rashi Lord's dispositor we can understand all abt father, in hora abt mother etc; for others in other divs! I wrote this to Sri Chandrashekharji also. I cant quote the shlokas (for you to interpret) and also dont know whether I used his lines correctly. Did you see these mentioned in Prashna Marga anywhere? Are we giving too much importance to Trisphuta? : -)
Best Regards, Saaji> ---
Ramadas Rao wrote:` nmae naray[ay, om namo näräyaëäya Dear Saaji,
Only expert Jyotishi can do all these interpretaion who has mastered Prashna Margam and do meditation regularly.I have not seen any book which tells how to use Trisphuta in natal Astrology. If you know,please write to me. With Shri Hari Vaayu Naama Smarana,
Ramadas Rao.
saaji kulangara wrote: Namaste Ramdasji, Thank you very much for your reply. Now that you refered Mandi quoting Prashna Marga, I look forward for Sri Chandrashekharji's reply. For me, the calculation is tedious. The good and bad of father, mother, brother etc to be seen from Trisphuta in various divisionals? I wonder how Jyotishis are using this in Prashna when Lagna sphuta changes fast. Best Regards,

Dear Saaji, As per Prashna Margam,by adding Lagna Sphuta, Chandra Sphuta and Mandi Sphuta, we get Trisphuta.To this Trisphuta, if Surya Sphuta is added, we get Chatusphuta ,and if Rahu Sphuta is added, then it becomes Pancha Sphuta. So then see these longitudes in other D-charts to get these Sphutas. I hope this helps you. With Shri Hari Vaayu Naama Smarana, Ramadas Rao.
saaji kulangara wrote: Dear learned members, Would some one tell me how to calculate Trisphuta' in Rashi and divisionals ?Thanx a lot in advance. Best Regards, Saaji

Comments
Dear Srivastavaji,I have sent you a mail, but not certain whether it's posted or not. My net connectivity is very slow!Just want to thank you for this mail. You explained me the use, I'm yet to obtain a copy of Prashna Margam, hence this is a new concept for me. If I learn something new , or something more than you wrote, I'll send you a personal mail, as I've done now.Best Regards,Saaji

Dear friends,
After above , in my usual way i did study trisphute principle whenever occassion arose and find it helpful.Later on through Shri Visti lecture i came to know some simple principles of Trisphuta use in querry related to health matter.This lecture was delivered at Nagpur after SJC conference in Nagpur.
I will summarise my findings with actual life examples at a later date.
I will appreciate comments.
Hari om tatsat

pancaitani maha-bahokaranani nibodha me sankhye kritante proktani siddhaye sarva-karmanam
TRANSLATIONO mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.
PURPORT
A question may be raised that since any activity performed must have some reaction, how is it that the person in Krishna consciousness does not suffer or enjoy the reactions of work? The Lord is citing Vedanta philosophy to show how this is possible. He says that there are five causes for all activities, and for success in all activity one should consider these five causes. Sankhya means the stalk of knowledge, and Vedanta is the final stalk of knowledge accepted by all leading acaryas. Even Shankara accepts Vedanta-sutra as such. Therefore such authority should be consulted.The ultimate control is invested in the Supersoul. As it is stated in the Bhagavad-gita, sarvasya caham hridi sannivistah. He is engaging everyone in certain activities by reminding him of his past actions. And Krishna conscious acts done under His direction from within yield no reaction, either in this life or in the life after death.
TEXT 14
adhisthanam tatha karta karanam ca prithag-vidham vividhas ca prithak cesta daivam caivatra pancamam
TRANSLATIONThe place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul—these are the five factors of action.
PURPORT
The word adhisthanam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as karta, “the doer.” That the soul is the knower and the doer is stated in the shruti. Esa hi drasta srasta (Prasna Upanishad 4.9). It is also confirmed in the Vedanta-sutra by the verses jno ’ta eva (2.3.18) and karta shastrarthavattvat (2.3.33). The instruments of action are the senses, and by the senses the soul acts in various ways. For each and every action there is a different endeavor. But all one’s activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the supercause. Under these circumstances, he who is acting in Krishna consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Krishna consciousness are not ultimately responsible for their actions. Everything is dependent on the supreme will, the Supersoul, the Supreme Personality of Godhead. TEXT 15
sarira-van-manobhir yat karma prarabhate narah nyayyam va viparitam va pancaite tasya hetavah TRANSLATION Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
PURPORT
The words “right” and “wrong” are very significant in this verse. Right work is work done in terms of the prescribed directions in the scriptures, and wrong work is work done against the principles of the scriptural injunctions. But whatever is done requires these five factors for its complete performance.

TEXT 71

vihaya kaman yah sarvan pumams carati nihsprhah nirmamo nirahankarahsa shantim adhigacchati
TRANSLATION A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.
PURPORT
To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Krishna conscious is actually desirelessness. To understand one’s actual position as the eternal servitor of Krishna, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Krishna consciousness. One who is situated in this perfect stage knows that because Krishna is the proprietor of everything, everything must be used for the satisfaction of Krishna. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Krishna conscious he fought because Krishna wanted him to fight. For himself there was no desire to fight, but for Krishna the same Arjuna fought to his best ability. Real desirelessness is desire for the satisfaction of Krishna, not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. A materially desireless person certainly knows that everything belongs to Krishna (isavasyam idam sarvam), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization—namely, knowing perfectly well that every living entity is an eternal part and parcel of Krishna in spiritual identity, and that the eternal position of the living entity is therefore never on the level of Krishna or greater than Him. This understanding of Krishna consciousness is the basic principle of real peace.
TEXT 72 esa brahmi sthitih partha nainam prapya vimuhyati sthitvasyam anta-kale ’pi brahma-nirvanam rcchati TRANSLATION That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
PURPORT
One can attain Krishna consciousness or divine life at once, within a second—or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khatvanga Maharaja attained this state of life just a few minutes before his death, by surrendering unto Krishna. Nirvana means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gita teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Krishna conscious, he at once attains the stage of brahma-nirvana. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Krishna consciousness. Attainment of Krishna consciousness even during this life is immediate attainment of Brahman, and one who is situated in Krishna consciousness has certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brahmi sthiti means “not on the platform of material activities.” Devotional service of the Lord is accepted in the Bhagavad-gita as the liberated stage (sa gunan samatityaitan brahma-bhuyaya kalpate). Therefore, brahmi sthiti is liberation from material bondage.
Srila Bhaktivinoda Thakura has summarized this Second Chapter of the Bhagavad-gita as being the contents for the whole text. In the Bhagavad-gita, the subject matters are karma-yoga, jnana-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jnana-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.
tasmad yasya maha-baho nigrhitani sarvasah indriyanindriyarthebhyas tasya prajna pratisthita TRANSLATION Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

PURPORT

One can curb the forces of sense gratification only by means of Krishna consciousness, or engaging all the senses in the transcendental loving service of the Lord. As enemies are curbed by superior force, the senses can similarly be curbed, not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this—that only by Krishna consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master—is called sadhaka, or a suitable candidate for liberation.

TEXT 69

ya nisa sarva-bhutanamtasyam jagarti samyamiyasyam jagrati bhutanisa nisa pasyato muneh

TRANSLATION
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

PURPORT

There are two classes of intelligent men. One is intelligent in material activities for sense gratification, and the other is introspective and awake to the cultivation of self-realization. Activities of the introspective sage, or thoughtful man, are night for persons materially absorbed. Materialistic persons remain asleep in such a night due to their ignorance of self-realization. The introspective sage remains alert in the “night” of the materialistic men. The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reactions.

TEXT 70

apuryamanam acala-pratishthamsamudram apah pravishanti yadvattadvat kama yam pravishanti sarvesa shantim apnoti na kama-kami

TRANSLATION
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.

PURPORT

Although the vast ocean is always filled with water, it is always, especially during the rainy season, being filled with much more water. But the ocean remains the same—steady; it is not agitated, nor does it cross beyond the limit of its brink. That is also true of a person fixed in Krishna consciousness. As long as one has the material body, the demands of the body for sense gratification will continue. The devotee, however, is not disturbed by such desires, because of his fullness. A Krishna conscious man is not in need of anything, because the Lord fulfills all his material necessities. Therefore he is like the ocean—always full in himself. Desires may come to him like the waters of the rivers that flow into the ocean, but he is steady in his activities, and he is not even slightly disturbed by desires for sense gratification. That is the proof of a Krishna conscious man—one who has lost all inclinations for material sense gratification, although the desires are present. Because he remains satisfied in the transcendental loving service of the Lord, he can remain steady, like the ocean, and therefore enjoy full peace. Others, however, who want to fulfill desires even up to the limit of liberation, what to speak of material success, never attain peace. The fruitive workers, the salvationists, and also the yogis who are after mystic powers are all unhappy because of unfulfilled desires. But the person in Krishna consciousness is happy in the service of the Lord, and he has no desires to be fulfilled. In fact, he does not even desire liberation from the so-called material bondage. The devotees of Krishna have no material desires, and therefore they are in perfect peace.