Monday, January 12, 2009
Partner websites!
go to:
1) http://www.cosmograce.com
This is my new Vedic Astrology Consultancy website. You are encouraged to visit this site.
2) http://www.kaalvastu.com
This is another Vedic Astrology Website.
1) http://www.cosmograce.com
This is my new Vedic Astrology Consultancy website. You are encouraged to visit this site.
2) http://www.kaalvastu.com
This is another Vedic Astrology Website.
Labels: cosmograce, kaalvastu, Vedic astrology consultancy
Tuesday, June 20, 2006
about discovery launch
Dear List Members,"NASA's second space shuttle flight since the Columbia tragedy will launch as planned on July 1 after two days of intense debate that included dissent from two senior officials. Source: http://www.space.com/missionlaunches/060617_sts121_launchdate.htmlHere are the launch date details: Time: 3:48:15 p.m. EDT (1948:15 GMT) Date: 1 July 2006Location: Florida, USA, Kennedy Space Center, Launch Pad 39BLongitude: 80 West 37' 16"Latitude: 28 North 37' 38"
Here are some interesting observations: - Libra Lagna - Lagna longitude very close to Jupiter in Libra (less than 2 degrees) - Jupiter is Maha Yogada - Jupiter in Rasi Lagna and Navamsa Lagna- Lagna lord is also 8th Lord (Venus) - Venus in own sign (Taurus) and Vargottama and in 8th house - 3 planets in 10th house (cancer) - Mercury, Saturn and debilitated Mars - 3 Raja Yogas in 10th house - Saturn is Yogakaraka (4th and 5th lord) and Vedic weekday lord - Lagna and 4 planets in the middle of the sign they occupy (15 or 16 degrees) Feel free to discuss about this launch date if it interests you so that we can all learn something from it. Thanks. Regards, Gary.
Excerpts from link referred.
CAPE CANAVERAL, Fla. – NASA’s second space shuttle flight since the Columbia tragedy will launch as planned on July 1 after two days of intense debate that included dissent from two senior officials, the space agency said Saturday.
“There were many different viewpoints on the issue of whether we are ready to fly or not,” NASA chief Michael Griffin told reporters here at the Kennedy Space Center (KSC). “We’ve decided that we are.” Discovery will launch on July 1 at 3:48:15 p.m. EDT (1948:15 GMT).
Griffin said the decision came after two days of “intensive and spirited exchange” during a Flight Readiness Review for NASA’s STS-121 shuttle flight aboard the Discovery orbiter.
Two senior NASA managers – chief engineer Chris Scolese and Bryan O’Conner, the associate administrator of Safety and Mission Assurance – did have concerns over the potential risk of foam debris posed by a number of insulated ice frost ramps along Discovery’s external tank, NASA officials said.
About 34 foam-covered ice frost ramps line the shuttle fuel tank, insulating brackets that connect a cable tray and pressurization line.
“From their particular discipline, they felt they wanted their statement to be No-Go,” William Gerstenmaier, NASA’s associate administrator for space operations said. “But they do not object to us flying and they understand the reasons and the rationale that we laid out in the review for flight.”
That flight rationale, Griffin added, states that while foam debris damage – such as that which led to the loss of Columbia – could affect a shuttle’s availability to reenter the Earth’s atmosphere, the spacecraft’s astronaut crew could reach the orbit.
NASA’s ability to inspect the spacecraft in orbit, conduct rudimentary repairs, and even keep shuttle astronauts aboard the International Space Station (ISS) until a rescue shuttle or Russian Soyuz vehicle can be launched were all factors that contributed to the positive launch decision, Griffin said.
But the NASA chief also said that much is riding on Discovery’s flight and its safe return to Earth.
“Leaving aside the issue of crew, if we were to leave another vehicle…I would be moving to shut the program down,” Griffin said. “I think, at that point, we’re done.”
A critical spaceflight
Discovery’s STS-121 mission – commanded by veteran shuttle astronaut Steven Lindsey – is NASA’s final return to flight test to shuttle fuel tank changes, orbiter inspection and repair techniques, as well as deliver vital supplies to the ISS.
It’s been almost one year since NASA’s first post-Columbia accident mission, STS-114 also aboard Discovery, took flight. The STS-121 crew has filled that time with additional training while shuttle engineers developed new external tank foam modifications and subsequent tests to prevent large chunks from detaching during launch.
A one-pound (0.4-kilogram) piece of foam insulation fell from a protective ramp – since removed – from Discovery’s external tank during the STS-114 launch in July 2005. That chunk of launch debris did not strike Discovery, but a similar foam shedding event did occur during the Columbia orbiter’s 2003 launch, piercing the spacecraft’s heat shield and ultimately leading to its destruction and loss of seven astronauts.
The STS-121 crew will launch on a 12-day mission to the ISS, with two planned spacewalks – and a third if shuttle resources permit – on tap for their spaceflight.
The spaceflight will also deliver European Space Agency astronaut Thomas Reiter to the station to join the orbital outpost’s Expedition 13 crew.
Reiter will raise the ISS crew size back up to three astronauts for the first time since the Columbia accident, and is the first long-term ISS crewmember to be from a country other than the U.S. or Russia.
Dear Gary,
Nameste,
Incidentally I heard about launch of discovery on MSN and data is same they said 3 :39.
You have mentioned many of favorable features in the chart. It is nice to read.
But I have serious doubts about success of mission if launch takes place on date and time scheduled. Why?
A few pointers.
It is a mundane matter. Seven Chara karka scheme will apply. A cursory look will tell you that three char karaka elopement is in way causing delay dispute and disaster.
I have posted summary of my understanding already on sohamsa group. Here is why I look the way I described it. In the mean time one of my esteemed friend has also posted his analysis based on theory of yogi and Avyogi, that gives hope of safe projection and fulfillment we can review and wish all goes well and shuttle project is success.
Parashar in first two slokas of BHP says in chapter 34 “. Now I speak of Atman etc Karakas of Planets. There are 7 from Sun to Saturn OR 8 Karakas from The Sun to Rahu.. Some say that if there are equal degrees etc of the two planets Rahu should be considered as Karaka only then. In this way there are only 7 planets. But some say that there are eight planets including Rahu irrespective of such a state.
According to traditional teaching one-way of interpretation has been to take 7 char karaka and consider Rahu if two planets have equal longitudes. This is for non-living entitles. For Living entities 8 Chara karaka scheme is taken
In effect if two planets are in Grah yuddha (Same degree in Rasi ) there also one becomes winner and other is vanquished similarly while considering Char karka too if two planets fight for designation by falling in same degree one with higher longitudes elopes and give power to next one and a hole is created after some time governed by Natural age of Planets. Rahu fills this hole for non-living being and hole is filled by Sthir karka in living beings; provided sthir karka has strength in Natal chart.
Since space shuttle launching is a mundane matter we must understand some of the parameters before we apply the model,
SUN as per Jaimini is Karka for Birds and shuttle flies.. Scuttle carries people and payload so it is like an aircraft and Vahaan. So Venus steps in. Shuttle may go out in space for some time III house gains importance. Long journey Means IX house and Distant Stay XII becomes relevant. .Saturn also is important. Shuttle goes to dead space.
X house represents pilot Mr Steven W Lindsey( 24 August 1960 ARCADIA)
V HOUSE SHOWS crew and passengers.
The applicable part of module is here we shall use seven charkarka and Rahu will step in when two or more planets have the same charkarka (CK) longitude. When rahu steps in it can mean disaster.. If still another planet is in row transfer of control will occur and second slot will be taken over by Sthir karka. . In events Sun is a karka Rahu is inimical such single replacement spell disaster. Let us see here what is happening.
Here SUN is MK, Venus is PK And JUP is GK in same degree.
So Sun will be eclipsed by by Venus who shall become MK.The slot of PK becomes temporarily vacant which shall be filled by Rahu.This portends evil happening and requires scrutiny in detail. Karka SUN gives way to Venus Bird is taken over by Nasa( venus is PK) and vacant slot is filled by Rahu. Intelligence of Progenitors of Vehicle is now governed by Rahu. . Again there is Jupiter waiting in Queue who is BK like a guru , with heightened intelligence getting replaced by Sthir Karka Jup it self under next replacement.
I admit this is a unique case .It is a case of replacement / elopement of two CK planets much study is needed but at the best disaster may turn into manageable crisis’s after causing some looses. Again let us see a little more deeply.
Venus is in VIII house and lord of 64 th Navamsa. This is an indication that vehicle may be seriously impaired..
Luckily here in this case something disastrous is almost certain but saving grace is because V th and Tenth and their lords are not influenced by Graha dristi of Rahu seriously. Rahu does not have connection with AK Moon. But Venus is Kharesh so damage to vehicle may be a source of serious concern.
Lagna lord Venus is in VIII in own sign may result in partial failure of purpose of mission itself.
May god bless the mission and astronauts in particular? Naturally if launch is rescheduled these indication would not apply.
Let us Examine the other way . Posted by: "Bharat Hindu Astrology" hinduastrology@gmail.com bharateiya
Tue Jun 20, 2006 2:23 am (PST)
Namaskaar Sri GaryIn my view, since the Ascendant is in nakshatra of Yogi, there isn't apossibility of a disaster. Secondly, Jupiter too is in the nakshatra of Yogi- Rahu. Rahu is in the 6th house connecting Jupiter to its own sign. This islike a vipreet raja yoga helped by Rahu.Venus, the lagna lord in the 8th is under Sarala Yoga. Longevity isprotected.Mars, the killing planet, is in the 10th and in Debilitation in the nakshtraof 9th Lord Mercury. Saturn and Mercury are in Yoga and in the 10th, in thenakshatra of duplicate yogi- Saturn.Avayogi Venus is also the lagna lord. This makes me think that there couldbe repairs etc, needed on the Space Shuttle and doubts will continue in theminds of all.Thanks and RegardsBharat
My esteemed friend has observed as above .I wish it comes true. Here I find that
Moon in Dagdh Signs.and Avyagi nakshtra. Placement of Venus in VIII house is not favoured.
Here are some interesting observations: - Libra Lagna - Lagna longitude very close to Jupiter in Libra (less than 2 degrees) - Jupiter is Maha Yogada - Jupiter in Rasi Lagna and Navamsa Lagna- Lagna lord is also 8th Lord (Venus) - Venus in own sign (Taurus) and Vargottama and in 8th house - 3 planets in 10th house (cancer) - Mercury, Saturn and debilitated Mars - 3 Raja Yogas in 10th house - Saturn is Yogakaraka (4th and 5th lord) and Vedic weekday lord - Lagna and 4 planets in the middle of the sign they occupy (15 or 16 degrees) Feel free to discuss about this launch date if it interests you so that we can all learn something from it. Thanks. Regards, Gary.
Excerpts from link referred.
CAPE CANAVERAL, Fla. – NASA’s second space shuttle flight since the Columbia tragedy will launch as planned on July 1 after two days of intense debate that included dissent from two senior officials, the space agency said Saturday.
“There were many different viewpoints on the issue of whether we are ready to fly or not,” NASA chief Michael Griffin told reporters here at the Kennedy Space Center (KSC). “We’ve decided that we are.” Discovery will launch on July 1 at 3:48:15 p.m. EDT (1948:15 GMT).
Griffin said the decision came after two days of “intensive and spirited exchange” during a Flight Readiness Review for NASA’s STS-121 shuttle flight aboard the Discovery orbiter.
Two senior NASA managers – chief engineer Chris Scolese and Bryan O’Conner, the associate administrator of Safety and Mission Assurance – did have concerns over the potential risk of foam debris posed by a number of insulated ice frost ramps along Discovery’s external tank, NASA officials said.
About 34 foam-covered ice frost ramps line the shuttle fuel tank, insulating brackets that connect a cable tray and pressurization line.
“From their particular discipline, they felt they wanted their statement to be No-Go,” William Gerstenmaier, NASA’s associate administrator for space operations said. “But they do not object to us flying and they understand the reasons and the rationale that we laid out in the review for flight.”
That flight rationale, Griffin added, states that while foam debris damage – such as that which led to the loss of Columbia – could affect a shuttle’s availability to reenter the Earth’s atmosphere, the spacecraft’s astronaut crew could reach the orbit.
NASA’s ability to inspect the spacecraft in orbit, conduct rudimentary repairs, and even keep shuttle astronauts aboard the International Space Station (ISS) until a rescue shuttle or Russian Soyuz vehicle can be launched were all factors that contributed to the positive launch decision, Griffin said.
But the NASA chief also said that much is riding on Discovery’s flight and its safe return to Earth.
“Leaving aside the issue of crew, if we were to leave another vehicle…I would be moving to shut the program down,” Griffin said. “I think, at that point, we’re done.”
A critical spaceflight
Discovery’s STS-121 mission – commanded by veteran shuttle astronaut Steven Lindsey – is NASA’s final return to flight test to shuttle fuel tank changes, orbiter inspection and repair techniques, as well as deliver vital supplies to the ISS.
It’s been almost one year since NASA’s first post-Columbia accident mission, STS-114 also aboard Discovery, took flight. The STS-121 crew has filled that time with additional training while shuttle engineers developed new external tank foam modifications and subsequent tests to prevent large chunks from detaching during launch.
A one-pound (0.4-kilogram) piece of foam insulation fell from a protective ramp – since removed – from Discovery’s external tank during the STS-114 launch in July 2005. That chunk of launch debris did not strike Discovery, but a similar foam shedding event did occur during the Columbia orbiter’s 2003 launch, piercing the spacecraft’s heat shield and ultimately leading to its destruction and loss of seven astronauts.
The STS-121 crew will launch on a 12-day mission to the ISS, with two planned spacewalks – and a third if shuttle resources permit – on tap for their spaceflight.
The spaceflight will also deliver European Space Agency astronaut Thomas Reiter to the station to join the orbital outpost’s Expedition 13 crew.
Reiter will raise the ISS crew size back up to three astronauts for the first time since the Columbia accident, and is the first long-term ISS crewmember to be from a country other than the U.S. or Russia.
Dear Gary,
Nameste,
Incidentally I heard about launch of discovery on MSN and data is same they said 3 :39.
You have mentioned many of favorable features in the chart. It is nice to read.
But I have serious doubts about success of mission if launch takes place on date and time scheduled. Why?
A few pointers.
It is a mundane matter. Seven Chara karka scheme will apply. A cursory look will tell you that three char karaka elopement is in way causing delay dispute and disaster.
I have posted summary of my understanding already on sohamsa group. Here is why I look the way I described it. In the mean time one of my esteemed friend has also posted his analysis based on theory of yogi and Avyogi, that gives hope of safe projection and fulfillment we can review and wish all goes well and shuttle project is success.
Parashar in first two slokas of BHP says in chapter 34 “. Now I speak of Atman etc Karakas of Planets. There are 7 from Sun to Saturn OR 8 Karakas from The Sun to Rahu.. Some say that if there are equal degrees etc of the two planets Rahu should be considered as Karaka only then. In this way there are only 7 planets. But some say that there are eight planets including Rahu irrespective of such a state.
According to traditional teaching one-way of interpretation has been to take 7 char karaka and consider Rahu if two planets have equal longitudes. This is for non-living entitles. For Living entities 8 Chara karaka scheme is taken
In effect if two planets are in Grah yuddha (Same degree in Rasi ) there also one becomes winner and other is vanquished similarly while considering Char karka too if two planets fight for designation by falling in same degree one with higher longitudes elopes and give power to next one and a hole is created after some time governed by Natural age of Planets. Rahu fills this hole for non-living being and hole is filled by Sthir karka in living beings; provided sthir karka has strength in Natal chart.
Since space shuttle launching is a mundane matter we must understand some of the parameters before we apply the model,
SUN as per Jaimini is Karka for Birds and shuttle flies.. Scuttle carries people and payload so it is like an aircraft and Vahaan. So Venus steps in. Shuttle may go out in space for some time III house gains importance. Long journey Means IX house and Distant Stay XII becomes relevant. .Saturn also is important. Shuttle goes to dead space.
X house represents pilot Mr Steven W Lindsey( 24 August 1960 ARCADIA)
V HOUSE SHOWS crew and passengers.
The applicable part of module is here we shall use seven charkarka and Rahu will step in when two or more planets have the same charkarka (CK) longitude. When rahu steps in it can mean disaster.. If still another planet is in row transfer of control will occur and second slot will be taken over by Sthir karka. . In events Sun is a karka Rahu is inimical such single replacement spell disaster. Let us see here what is happening.
Here SUN is MK, Venus is PK And JUP is GK in same degree.
So Sun will be eclipsed by by Venus who shall become MK.The slot of PK becomes temporarily vacant which shall be filled by Rahu.This portends evil happening and requires scrutiny in detail. Karka SUN gives way to Venus Bird is taken over by Nasa( venus is PK) and vacant slot is filled by Rahu. Intelligence of Progenitors of Vehicle is now governed by Rahu. . Again there is Jupiter waiting in Queue who is BK like a guru , with heightened intelligence getting replaced by Sthir Karka Jup it self under next replacement.
I admit this is a unique case .It is a case of replacement / elopement of two CK planets much study is needed but at the best disaster may turn into manageable crisis’s after causing some looses. Again let us see a little more deeply.
Venus is in VIII house and lord of 64 th Navamsa. This is an indication that vehicle may be seriously impaired..
Luckily here in this case something disastrous is almost certain but saving grace is because V th and Tenth and their lords are not influenced by Graha dristi of Rahu seriously. Rahu does not have connection with AK Moon. But Venus is Kharesh so damage to vehicle may be a source of serious concern.
Lagna lord Venus is in VIII in own sign may result in partial failure of purpose of mission itself.
May god bless the mission and astronauts in particular? Naturally if launch is rescheduled these indication would not apply.
Let us Examine the other way . Posted by: "Bharat Hindu Astrology" hinduastrology@gmail.com bharateiya
Tue Jun 20, 2006 2:23 am (PST)
Namaskaar Sri GaryIn my view, since the Ascendant is in nakshatra of Yogi, there isn't apossibility of a disaster. Secondly, Jupiter too is in the nakshatra of Yogi- Rahu. Rahu is in the 6th house connecting Jupiter to its own sign. This islike a vipreet raja yoga helped by Rahu.Venus, the lagna lord in the 8th is under Sarala Yoga. Longevity isprotected.Mars, the killing planet, is in the 10th and in Debilitation in the nakshtraof 9th Lord Mercury. Saturn and Mercury are in Yoga and in the 10th, in thenakshatra of duplicate yogi- Saturn.Avayogi Venus is also the lagna lord. This makes me think that there couldbe repairs etc, needed on the Space Shuttle and doubts will continue in theminds of all.Thanks and RegardsBharat
My esteemed friend has observed as above .I wish it comes true. Here I find that
Moon in Dagdh Signs.and Avyagi nakshtra. Placement of Venus in VIII house is not favoured.
Sunday, February 26, 2006
Shivaratri by sri sivananda
This falls on the 13th (or 14th) day of the dark half of Phalgun (February-March). The name means "the night of Shiva". The ceremonies take place chiefly at night. This is a festival observed in honour of Lord Shiva. Shiva was married to Parvati on this day.
People observe a strict fast on this day. Some devotees do not even take a drop of water. They keep vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.
Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the places where there are Shiva temples.
The Story of King Chitrabhanu
In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked, "O king! why are you observing a fast today?"
King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.
The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I engaged myself in plucking the bael leaves and dropping them down onto the ground.
"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.
"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.
"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."
Spiritual Significance of the Ritual
The Scriptures record the following dialogue between Sastri and Atmanathan, giving the inner meaning of the above story.
Sastri: It is an allegory. The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. Our hunter was pursuing them because he was a Yogi. If you want to be a real Yogi you have to conquer these evil tendencies. Do you remember the name of the hunter in the story?
Atmanathan: Yes, he was called Suswara.
Sastri: That's right. It means "melodious". The hunter had a pleasant melodious voice. If a person practices Yama and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yoga and had reached the first stage. So he is given the name Suswara. Do you remember where he was born?
Atmanathan: Yes, his birthplace is Varanasi.
Sastri: Now, the Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like anger and so on. It is there that he gets a vision of the Divine Light within.
Atmanathan: Very interesting! But how do you explain his climbing up the bael tree and all the other details of the worship?
Sastri: Have you ever seen a bael leaf?
Atmanathan: It has three leaves on one stalk.
Sastri: True. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be thought of as the three eyes of Shiva. The climbing of the tree is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the work of the Yogi.
Atmanathan: Yes, I have heard of the Kundalini and the various psychic centres in the body. Please go on further; I am very interested to know more.
Sastri: Good. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he determined to keep awake.
Atmanathan: That is now clear to me; you certainly do explain it very well. But why did he weep for his wife and children?
Sastri: His wife and children are none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy. His shedding of tears is symbolical of his universal love. In Yoga also, one cannot have illumination without Divine Grace. Without practising universal love, one cannot win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.
Atmanathan: Why did he pluck and drop the bael leaves?
Sastri: That is mentioned in the story only to show that he had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Nadis. The leaves, I have said before, represent the three Nadis. He was in fact in the second state, namely, the dream state, before he passed into the deep sleep state.
Atmanathan: He kept vigil the whole night, it is said.
Sastri: Yes, that means that he passed through the deep sleep state successfully. The dawning of day symbolises the entrance into the Fourth state called Turiya or superconsciousness.
Atmanathan: It is said that he came down and saw the Lingam. What does that mean?
Sastri: That means that in the Turiya state he saw the Shiva Lingam or the mark of Shiva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realise the supreme, eternal abode of Lord Shiva in course of time.
Atmanathan: So it appears from what you say that the sight of the lights is not the final stage?
Sastri: Oh no! That is only one step, albeit a difficult one. Now think of how the story continues. He goes home and feeds a stranger. A stranger is one whom you have not seen before. The stranger is no other than the hunter himself, transformed into a new person. The food was the likes and dislikes which he had killed the previous night. But he did not consume the whole of it. A little still remained. That was why he had to be reborn as King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya. Have you not heard of Jaya and Vijaya returning from Vaikunta?
Atmanathan: Yes, I have understood now.
Lord Shiva's Assuarance
When creation had been completed, Shiva and Parvati went out to live on the top of Mount Kailas. Parvati asked, "O venerable Lord! which of the many rituals observed in Thy honour doth please Thee most?"
The Lord replied, "The 14th night of the new moon, in the dark fortnight during the month of Phalgun, is my most favourite day. It is known as Shivaratri. My devotees give me greater happiness by mere fasting than by ceremonial baths and offerings of flowers, sweets and incense.
"The devotee observes strict spiritual discipline in the day and worships Me in four different forms during each of the four successive three-hour periods of the night. The offering of a few bael leaves is more precious to Me than the precious jewels and flowers. My devotee should bathe Me in milk at the first period, in curd at the second, in clarified butter at the third, and in honey at the fourth and last. Next morning, he should feed the Brahmins first and, after performing the prescribed ceremonies, he can break his fast. O Parvati! there is no ritual which can compare with this simple routine in sanctity."
Parvati was deeply impressed by the speech of Loid Shiva. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Shivaratri broadcast all over the world.
The two great natural forces that afflict man are Rajas (the quality of passionate activity) and Tamas (that of inertia). The Shivaratri Vrata aims at the perfect control of these two. The entire day is spent at the Feet of the Lord. Continuous worship of the Lord necessitates the devotee's constant presence in the place of worship. Motion is controlled. Evils like lust, anger, and jealousy, born of Rajas are ignored and subdued. The devotee observes vigil throughout the night and thus conquers Tamas also. Constant vigilance is imposed on the mind. Every three hours a round of worship of the Shiva Lingam is conducted. Shivaratri is a perfect Vrata.
The formal worship consists of bathing the Lord. Lord Shiva is considered to be the Form of Light (which the Shiva Lingam represents). He is burning with the fire of austerity. He is therefore best propitiated with cool bathing. While bathing the Lingam the devotee prays: "O Lord! I will bathe Thee with water, milk, etc. Do Thou kindly bathe me with the milk of wisdom. Do Thou kindly wash me of all my sins, so that the fire of worldliness which is scorching me may be put out once for all, so that I may be one with Thee-the One alone without a second."
Offer this inner worship to Lord Shiva daily: "I worship the jewel of my Self, the Shiva residing in the Lotus of my heart. I bathe Him with the water of my pure mind brought from the river of faith and devotion. I worship Him with the fragrant flowers of Samadhi-all this so that I may not be born again in this world."
Here is another formula for the supreme worship of the Lord: "O Shiva! you are my Self. My mind is Parvati. My Pranas are your servants. My body is your house. My actions in this world are your worship. My sleep is Samadhi. My walk is circumambulation of you. My speech is your prayer. Thus do I offer all that I am to you.
This was a gift by blessings of Shiva on Shiva ratri day.
Now I Prey , and mention that Shiva may bless me to enable postings of technical notes and articles on Astrology.
Hari om Tatsat
People observe a strict fast on this day. Some devotees do not even take a drop of water. They keep vigil all night. The Shiva Lingam is worshipped throughout the night by washing it every three hours with milk, curd, honey, rose water, etc., whilst the chanting of the Mantra Om Namah Shivaya continues. Offerings of bael leaves are made to the Lingam. Bael leaves are very sacred as, it is said, Lakshmi resides in them.
Hymns in praise of Lord Shiva, such as the Shiva Mahimna Stotra of Pushpadanta or Ravana's Shiva Tandava Stotra are sung with great fervour and devotion. People repeat the Panchakshara Mantra, Om Namah Shivaya. He who utters the Names of Shiva during Shivaratri, with perfect devotion and concentration, is freed from all sins. He reaches the abode of Shiva and lives there happily. He is liberated from the wheel of births and deaths. Many pilgrims flock to the places where there are Shiva temples.
The Story of King Chitrabhanu
In the Shanti Parva of the Mahabharata, Bhishma, whilst resting on the bed of arrows and discoursing on Dharma, refers to the observance of Maha Shivaratri by King Chitrabhanu. The story goes as follows.
Once upon a time King Chitrabhanu of the Ikshvaku dynasty, who ruled over the whole of Jambudvipa, was observing a fast with his wife, it being the day of Maha Shivaratri. The sage Ashtavakra came on a visit to the court of the king.
The sage asked, "O king! why are you observing a fast today?"
King Chitrabhanu explained why. He had the gift of remembering the incidents of his previous birth.
The king said to the sage: "In my past birth I was a hunter in Varanasi. My name was Suswara. My livelihood was to kill and sell birds and animals. One day I was roaming the forests in search of animals. I was overtaken by the darkness of night. Unable to return home, I climbed a tree for shelter. It happened to be a bael tree. I had shot a deer that day but I had no time to take it home. I bundled it up and tied it to a branch on the tree. As I was tormented by hunger and thirst, I kept awake throughout the night. I shed profuse tears when I thought of my poor wife and children who were starving and anxiously awaiting my return. To pass away the time that night I engaged myself in plucking the bael leaves and dropping them down onto the ground.
"The day dawned. I returned home and sold the deer. I bought some food for myself and for my family. I was about to break my fast when a stranger came to me, begging for food. I served him first and then took my food.
"At the time of death, I saw two messengers of Lord Shiva. They were sent down to conduct my soul to the abode of Lord Shiva. I learnt then for the first time of the great merit I had earned by the unconscious worship of Lord Shiva during the night of Shivaratri. They told me that there was a Lingam at the bottom of the tree. The leaves I dropped fell on the Lingam. My tears which I had shed out of pure sorrow for my family fell onto the Lingam and washed it. And I had fasted all day and all night. Thus did I unconsciously worship the Lord.
"I lived in the abode of the Lord and enjoyed divine bliss for long ages. I am now reborn as Chitrabhanu."
Spiritual Significance of the Ritual
The Scriptures record the following dialogue between Sastri and Atmanathan, giving the inner meaning of the above story.
Sastri: It is an allegory. The wild animals that the hunter fought with are lust, anger, greed, infatuation, jealousy and hatred. The jungle is the fourfold mind, consisting of the subconscious mind, the intellect, the ego and the conscious mind. It is in the mind that these "wild animals" roam about freely. They must be killed. Our hunter was pursuing them because he was a Yogi. If you want to be a real Yogi you have to conquer these evil tendencies. Do you remember the name of the hunter in the story?
Atmanathan: Yes, he was called Suswara.
Sastri: That's right. It means "melodious". The hunter had a pleasant melodious voice. If a person practices Yama and Niyama and is ever conquering his evil tendencies, he will develop certain external marks of a Yogi. The first marks are lightness of the body, health, steadiness, clearness of countenance and a pleasant voice. This stage has been spoken of in detail in the Swetaswatara Upanishad. The hunter or the Yogi had for many years practised Yoga and had reached the first stage. So he is given the name Suswara. Do you remember where he was born?
Atmanathan: Yes, his birthplace is Varanasi.
Sastri: Now, the Yogis call the Ajna Chakra by the name Varanasi. This is the point midway between the eyebrows. It is regarded as the meeting place of the three nerve currents (Nadis), namely, the Ida, Pingala and the Sushumna. An aspirant is instructed to concentrate on that point. That helps him to conquer his desires and evil qualities like anger and so on. It is there that he gets a vision of the Divine Light within.
Atmanathan: Very interesting! But how do you explain his climbing up the bael tree and all the other details of the worship?
Sastri: Have you ever seen a bael leaf?
Atmanathan: It has three leaves on one stalk.
Sastri: True. The tree represents the spinal column. The leaves are threefold. They represent the Ida, Pingala and Sushumna Nadis, which are the regions for the activity of the moon, the sun and fire respectively, or which may be thought of as the three eyes of Shiva. The climbing of the tree is meant to represent the ascension of the Kundalini Shakti, the serpentine power, from the lowest nerve centre called the Muladhara to the Ajna Chakra. That is the work of the Yogi.
Atmanathan: Yes, I have heard of the Kundalini and the various psychic centres in the body. Please go on further; I am very interested to know more.
Sastri: Good. The Yogi was in the waking state when he began his meditation. He bundled up the birds and the animals he had slain and, tying them on a branch of the tree, he rested there. That means he had fully conquered his thoughts and rendered them inactive. He had gone through the steps of Yama, Niyama, Pratyahara, etc. On the tree he was practising concentration and meditation. When he felt sleepy, it means that he was about to lose consciousness and go into deep sleep. So he determined to keep awake.
Atmanathan: That is now clear to me; you certainly do explain it very well. But why did he weep for his wife and children?
Sastri: His wife and children are none other than the world. One who seeks the Grace of God must become an embodiment of love. He must have an all-embracing sympathy. His shedding of tears is symbolical of his universal love. In Yoga also, one cannot have illumination without Divine Grace. Without practising universal love, one cannot win that Grace. One must perceive one's own Self everywhere. The preliminary stage is to identify one's own mind with the minds of all created beings. That is fellow-feeling or sympathy. Then one must rise above the limitations of the mind and merge it in the Self. That happens only in the stage of Samadhi, not earlier.
Atmanathan: Why did he pluck and drop the bael leaves?
Sastri: That is mentioned in the story only to show that he had no extraneous thoughts. He was not even conscious of what he was doing. All his activity was confined to the three Nadis. The leaves, I have said before, represent the three Nadis. He was in fact in the second state, namely, the dream state, before he passed into the deep sleep state.
Atmanathan: He kept vigil the whole night, it is said.
Sastri: Yes, that means that he passed through the deep sleep state successfully. The dawning of day symbolises the entrance into the Fourth state called Turiya or superconsciousness.
Atmanathan: It is said that he came down and saw the Lingam. What does that mean?
Sastri: That means that in the Turiya state he saw the Shiva Lingam or the mark of Shiva in the form of the inner lights. In other words, he had the vision of the Lord. That was an indication to him that he would realise the supreme, eternal abode of Lord Shiva in course of time.
Atmanathan: So it appears from what you say that the sight of the lights is not the final stage?
Sastri: Oh no! That is only one step, albeit a difficult one. Now think of how the story continues. He goes home and feeds a stranger. A stranger is one whom you have not seen before. The stranger is no other than the hunter himself, transformed into a new person. The food was the likes and dislikes which he had killed the previous night. But he did not consume the whole of it. A little still remained. That was why he had to be reborn as King Chitrabhanu. Going to the world of Shiva (Salokya) is not enough to prevent this. There are other stages besides Salokya. These are Samipya, Sarupya and finally Sayujya. Have you not heard of Jaya and Vijaya returning from Vaikunta?
Atmanathan: Yes, I have understood now.
Lord Shiva's Assuarance
When creation had been completed, Shiva and Parvati went out to live on the top of Mount Kailas. Parvati asked, "O venerable Lord! which of the many rituals observed in Thy honour doth please Thee most?"
The Lord replied, "The 14th night of the new moon, in the dark fortnight during the month of Phalgun, is my most favourite day. It is known as Shivaratri. My devotees give me greater happiness by mere fasting than by ceremonial baths and offerings of flowers, sweets and incense.
"The devotee observes strict spiritual discipline in the day and worships Me in four different forms during each of the four successive three-hour periods of the night. The offering of a few bael leaves is more precious to Me than the precious jewels and flowers. My devotee should bathe Me in milk at the first period, in curd at the second, in clarified butter at the third, and in honey at the fourth and last. Next morning, he should feed the Brahmins first and, after performing the prescribed ceremonies, he can break his fast. O Parvati! there is no ritual which can compare with this simple routine in sanctity."
Parvati was deeply impressed by the speech of Loid Shiva. She repeated it to Her friends who in their turn passed it on to the ruling princes on earth. Thus was the sanctity of Shivaratri broadcast all over the world.
The two great natural forces that afflict man are Rajas (the quality of passionate activity) and Tamas (that of inertia). The Shivaratri Vrata aims at the perfect control of these two. The entire day is spent at the Feet of the Lord. Continuous worship of the Lord necessitates the devotee's constant presence in the place of worship. Motion is controlled. Evils like lust, anger, and jealousy, born of Rajas are ignored and subdued. The devotee observes vigil throughout the night and thus conquers Tamas also. Constant vigilance is imposed on the mind. Every three hours a round of worship of the Shiva Lingam is conducted. Shivaratri is a perfect Vrata.
The formal worship consists of bathing the Lord. Lord Shiva is considered to be the Form of Light (which the Shiva Lingam represents). He is burning with the fire of austerity. He is therefore best propitiated with cool bathing. While bathing the Lingam the devotee prays: "O Lord! I will bathe Thee with water, milk, etc. Do Thou kindly bathe me with the milk of wisdom. Do Thou kindly wash me of all my sins, so that the fire of worldliness which is scorching me may be put out once for all, so that I may be one with Thee-the One alone without a second."
Offer this inner worship to Lord Shiva daily: "I worship the jewel of my Self, the Shiva residing in the Lotus of my heart. I bathe Him with the water of my pure mind brought from the river of faith and devotion. I worship Him with the fragrant flowers of Samadhi-all this so that I may not be born again in this world."
Here is another formula for the supreme worship of the Lord: "O Shiva! you are my Self. My mind is Parvati. My Pranas are your servants. My body is your house. My actions in this world are your worship. My sleep is Samadhi. My walk is circumambulation of you. My speech is your prayer. Thus do I offer all that I am to you.
This was a gift by blessings of Shiva on Shiva ratri day.
Now I Prey , and mention that Shiva may bless me to enable postings of technical notes and articles on Astrology.
Hari om Tatsat
Wednesday, August 24, 2005
Trisphuta old study
--- 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
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
Friday, August 12, 2005
This is me.
Thursday, August 11, 2005
gita some extracts
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.
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.
