We are not the only one’s who visit temples to be forgiven of past karma.

Examination of Rāśi Chart
What are the areas we need study in the kṣetra? These include primarily the nature, health and longevity of the native and then we can go into the various areas of his life from each of the houses and their lords. We start with longevity which is the most important of the three as life is everything (sarva) and death is nothing (śūnya).

Life is Light
Life is light and death is akin to darkness. Sunrise and lagna are equated with life while sunset and 7th bhāva are equated with death. Light is called divu in Sanskrit which is also the root for the word deva or devatā.

Light of the Deva
The word jyotiṣa includes light (jyoti) and a source of enlightenment (iṣa). The source of the light is called deva. Most scholars misinterpret the word ‘Deva’ as meaning ‘God’. In reality, there are 33 deva’s with about 330 million forms. The word is derived from the root divu that has ten meanings[1] which define the purpose of a deva. Nirukta[2] defines Deva as that which (a) confers benefits (dānada) (b) illumines (dīpanada) or (c) is the source of such knowledge or illumination (dyutanad). Thus, translating deva as God is conceptually incorrect and a reference as ‘demi-god’ would be more apt. This view is further confirmed without an iota of doubt in the Aitereya Brāhmaṇa[3] as well as the Satapatha Brāhmaṇa[4]. The natural question is ‘if Deva’s are not Gods, then who or what are the Deva’s and in what manner are they linked to Jyotish’?

Satapatha Brāhmaṇa 14.16:
katame te trayastriṁśat iti aṣṭau vasavaḥ|
ekādaśa rudrā dvādaśādityāḥ ta ekatriṁśat
indra’caiva prajāpatiśca trayastriṁśāviti||

Translation: (We) speak of the thirty-three (deva) of which (a) eight vasus, (b) eleven rudrā and (c) twelve ādityā add up to thirty-one; (d) indra and (e) prajāpati included bring their number to thirty-three.
We have a list of 33 devas that guide the entire process of creation, sustenance and destruction. These include
Asta Vasava or the eight perennial sources of light, which are associated with the process of sustenance, experience and learning for the atma (soul). The number eight is crucial as it links these eight lights to the eight spokes of the Kala Chakra (also known as Kota Chakra) and the eight Chara Karaka which represent the individual soul and the other souls that interact with it in the learning process. At the level of the Atma (soul) life is nothing but a learning process where every soul, be in the body of a human being, animal or any creature is constantly interacting and sharing knowledge in a learning process indicated by the relationship between Jupiter (teacher) and Mercury (student). This is the understanding, which goes into Varahamihira’s vīryotkaṭā principle[5] or Jaimini’s second source of strength.

Dvādasa Āditya or the twelve sun signs are the fields of knowledge and source of material benefits for the maintainence of the created being.
Indra is the king of the devas just as the Atmakaraka is the king of the horoscope.
Prajapati is the creator and represents Brahma in his creative aspect.
Ekadaśa Rudra or the eleven destroyers are associated with the destruction of the creation and the created being. Of these, one shall be Maheśvara (Shiva) responsible for delivering the soul from the bondage of the mind (mana) while the remaining ten shall be responsible for the protection of the body.

Phalīta jyotiśa has two aspects – (1) the study of the real spiritual being and the learning process where the aṣṭa vasavaḥ and indra are involved, which we consider is the first principle of jyotiśa śastra, and (2) the study of the field where the entire learning process, survival and sustenance of the created being is carried out where the Dvādasa Āditya and all other devas come into the picture, which we consider is the third principle of jyotiśa śastra.

Ayur jyotiśa is the study of the period of sustenance in this material universe as well as the period for the return of the individual soul to its spiritual master. The former is controlled by the rudra while the latter is specifically controlled by maheśvara (śiva). Brahma (prajapati) also comes into the picture and these twelve devas (ekadaśa rudra and prajapati) weild all control in this aspect, which we consider is the second principle of jyotiśa śastra.

In this workshop we shall study the rudra and prajapati for getting a deeper uderstanding of the life and death process.

Ekādaśa Rudra
Satapatha Brāhmaṇa 14.16:
katame rudrā iti| daśeme puruṣe praṇā ātmaikādaśaḥ tekatame rudrā iti|
daśeme puruṣe praṇā ātmaikādaśaḥ te
yadasmat martyāccharīradutkrāmanti atha rodantiyadasmat martyāccharīradutkrāmanti atha rodanti
tad tad rodayanti tasmād rudrā iti|tad tad rodayanti tasmād rudrā iti|

The eleven Rudra[6] are defined as devas. Ten of these Rudra are like huge bull elephants holding the ‘Prāṇa’ (vital life force or air) within the body that sustains the breathing and life. Their nature is akin to Marut or storm god and in a sense like Vayu (the air element or the wind god). The eleventh Rudra is Maheśvara and is responsible for the Atma (soul). These are called Rudra from the root Rud meaning to weep as their ‘going away’ results in the death of the native and the near and dear ones weep. These eleven Rudra (including Maheśvara) are responsible for the destruction of everything that has been created and form the second principle of Jyotish. Their ‘going away’ causes the Tattva to separate and the body disintegrates. The first to leave under normal conditions is vayu (vital breath/air/gas), which is ruled by Saturn. Hence, Saturn becomes the Ayus karaka or the significator of longevity and the spiritual discipline of prāṇāyāma (retaining vital breath) results in long life and good health.

In the first stage, there is the destruction of the physical body by the ‘going away’ of any of the ten Rudra. In physical terms, this means the separation of the Mana (and Atma) from the body. Thereafter the Atma (soul) is separated from the Mana (mind) by Maheśvara (Shiva) the eleventh Rudra. The two nodes of the Moon called Rahu & Ketu are the destroyers. Rahu has the responsibility of destroying the Luminaries and the signs (Dvādasa Āditya). Ketu destroys the material creation represented by the Pancha Tattva (in Jyotish the five planets Mars, Mercury, Jupiter, Venus and Saturn) and the Nakshetra. The Rudra can be viewed as the binding forces in any created being, both living and non-living. They symbolize the strength of God and are the strength of the created because their going away results in the weakness of the body and it is destroyed.

Rudra Qualification

Jaimini Upadeśa: Sūtra 2.1.35
Translation: The stronger of the lords of the eighth house from the ascendant or the seventh house in Rudra (the destroyer).

Jaimini Upadeśa: Sūtra 2.1.36
Translation: Between the two lords (of the eighth house), malefics association and aspects can make the weaker one Rudra.

The lord of the eighth house from (a) Lagna or (b) seventh house, whichever is stronger qualifies as the Rudra. Here the strength of the ascendant or seventh house is not of paramount consideration but that of the lords of the eighth houses from these houses. The lords of the eighth houses are the lords of the second and eighth house. Whichever of these two lords of the second and eighth house are stronger, shall qualify for the position of Rudra. Jaimini adds a rider in advising us to use the fourth source of strength of signs[7] in saying that if the weaker of the two lords of 2nd/8th house is afflicted by a larger number of natural malefics, it can become the Rudra.

At this stage we ignore all these complications and just consider the 8th house as the giver of longevity and its lord is Rudra.
Indra & Prajāpati
Satapatha Brāhmaṇa
katama indraḥ katama prajāpati| stanayitnurevendro yagya prajapatiriti|

Yajña is the worship or praise for Prajāpati the progenitor. This is the fourth principle of Jyotiṣa and is called Lagna or the ascendant representing the seat of Prajāpati the progenitor and the ‘praise worthy one’. He is the (physical) creator of all beings and is a form of Brahma. He is praised with the Gayatri mantra for His excellent service to all creation.

Maharsi Jaimini has an elaborate method of calculating Brahma (graha) from the stronger of the lords of dusthana (6th, 8th 12th), whichever is in an odd house. Such a graha symbolises the strongest sin that causes rebirth. However, for our purpose, we stick to the lagna lord as the representative of the creator’s powers.

Indra (Ātmakāraka, the King)
Stanayitnu means thunder or lightening and refers to the electrical impulses that are used by the brain to control the senses. Indra is the demigod controlling the senses and the working of the brain as well as the intelligence of all creation. Parāśara refers to Him as the deity of Jupiter. It seems most logical as Jupiter rules the ‘dhī śaktī’ or intelligence in a being, and Indra is the final authority controlling and guiding this intelligence using His weapon vajra (electrical impulses represented by lightening).

He is represented by the Ātmakāraka in a horoscope as He is the king of the devas. It is during the periods of Jupiter that one has reverence for the Iṣṭa devatā (Parāśara). His throne is in the tenth house of the horoscope, which indicates the heavens (Svarga). Indra is the real personification of the native himself, as it is the soul of the chart.
{tab=Three Kings}
Method of Three Kings
We have learnt that the three critical houses for matters of longevity are the (A) Lagna, (B) 8th bhāva (Āyus) and (C) 10th bhāva (Karma). These houses represent the thrones of (A) Earth, called bhū-loka, (B) Intermediate region, called bhuva-loka and (C) Heavens called svarga-loka respectively.

Loka House/Sign Throne King
Bhū Earth 1, 2, 3, 4 1 Lagna Prajāpati
Bhuva Inter 5, 6, 7, 8 8 Ayus Rudra
Svarga Heaven 9, 10, 11, 12 10 Karma Indra

Mars owns the 1st & 8th houses and is exalted in the 10th house. The houses coming into the picture of longevity estimation are the Lagna, 8th and 10th houses. The first step in longevity estimation is to examine the Lagna, eighth and tenth houses and their lords. If these lords are strong, and houses are owned and conjoined by natural benefics then long life is indicated. Let us examine some of the aphorisms in the light of this knowledge. The Sun is the natural Atmakaraka and giver of life for all beings. The relationship of these planets to the Sun should be considered. The Sun owns the fifth house of the natural zodiac. This brings the fifth house and lord into the reckoning of longevity as a secondary consideration to the three houses/lords mentioned above. A majority of the canons on Balāriṣta Yoga in the classical literature are based on the above principle of the ‘method of three lords’ and some substitute the 5th lord for the 10th lord clearly indicating the relevance of the advise of Maharishi Jaimini. A checklist is given under as an aid –

If the lord is in a kendra, panapara or apoklimas it will indicate long, middle and short life respectively.

  1. If the lord is friendly, neutral or inimical to the Sun, it will indicate long, middle and short life respectively.
  2. If the lord is in the sign of a friend (or own), neutral or enemy, it will indicate long, middle and short life respectively. Exaltation is a sign of strength and debility is a sign of weakness.
  3. If the lord is in the navāṁśa of a friend (or own), neutral or enemy, it will indicate long, middle and short life respectively. Here again, exaltation is a sign of strength and debility is a sign of weakness.


Balāriṣta Yoga – Illustration

Chart 1: Case#1 Rasi Chart

On October 4, 2002 this girl’s distressed mother writes, “ I have a daughter for whose natal chart one of our friends had contacted you some months ago. While all the pundits had predicted very bright things for her only you could predict that there are health related problems. You had told us that if she survives till September 12, 2002 contact me again. She required surgery immediately after birth but we postponed till Sep-12. Now the surgeries are due and we are in great dilemma whether we should go about them as they are critical and the doctors don’t predict anything good though the child looks healthy and progressing well except for her legs, which look weak (you had said you would advice what needs to be done for it). I shall be very grateful for an early reply pertaining to how her future shall be and what else needs to be done. You had advised for ‘Maha Mṛtyunjaya Jap’, which was performed! Will she be healthy and independent? We are very worried and going through a very rough time!”

Let us take a recap into the initial analysis. On the first examination of a chart, look at the lord of Lagna. Lagna Lord is in the 8th house of chronic diseases and its dispositor, the 8th Lord Saturn is also in a dusthana afflicted by Rāhu. If the dispositor of the Lagna lord is in a dusthana, ill health is sure to follow during its period. Added to this is the fact that these planets are two of the crucial trio controlling longevity. Look at the Vimsottari daśa from Moon (for health purposes this is advised irrespective of other factors).

Sat MD: 1986-03-22 (14:46:08) – 2005-03-22 (11:42:29) Antardaśa in this MD: Rah: 1999-11-06 (18:05:10) – 2002-09-12 (20:40:48); Jup: 2002-09-12 (20:40:48) – 2005-03-22 (11:42:29)

Saturn daśa Rāhu antardaśa was to continue till September 12, 2002 and this was to prove to be a very difficult and dangerous period. Both these planets aspect the third house from Āruḍha Lagna (cause of death) and threaten premature death due to disease (Saturn). Rāhu was sure to cause a wrong diagnosis especially when sitting in the 12th house of secret enemies and undoing. The third planet among the longevity trio, the tenth Lord Jupiter is placed in Lagna, in a kendra in strength in retrogression and in a debilitated navāṁśa. Retrogression would imply reversed results and the debilitation would get cancelled due to ‘chesta bala’ of the planet. Parāśara teaches that a single Jupiter placed in lagna is the best antidote against a host of evils just as a sincere bow to Lord Siva the trident holder, causes a million sins to be forgiven. Accordingly, they were told about the dangers and the remedy was suggested. The parents also named her after Shiva. The additional point to be noted is that the Lagna is vargottama indicating the blessings of Lord Shiva and the applicability of Satabdika daśa for the theme of life. This confirms the blessings of Sri Tryambakkeśvara (Siva). Although there is a Sakata Yoga between the Moon and Jupiter, the latter being in Lagna breaks this to form a Mukuta Yoga. She will get out of all these problems and rise and shine.

On October 5, 2002 we replied, “The most evil time is over and in my estimate the antardaśā of Guru has come. Irrespective of what the doctors till now have said, I think that they have been misled due to some ‘false report’ or a peculiar way of Rāhu to divert the mind in the wrong direction. Choosing a Wednesday, visit the doctor and seek fresh opinion. The operation should also be done only on a Wednesday[8] between 4-30 PM to 6.00 PM[9] in the afternoon. Please continue to recite the Mṛtyunjaya Mantra everyday 108 times. The mantra is simple and will not take much time. And do not worry about pronunciation. We all become perfect after practise, not before. Now, the disease/health should trouble till ten years of age[10] is what the stars indicate, and day by day the strength will increase due to the blessings of Shiva (Guru in Lagna)”.

On October 28, 2002 a very distressed mother writes, “My daughter’s surgery was carried out on October 11 from 9.30 to 11.30am. We could not dictate the timing, as it was in a govt hospital with too many surgery schedules being broken to accommodate hers. After a week the doctors said another surgery of the head is to be carried out urgently, this was on October 22, due to some strange reasons it got postponed and now they say that it was some bacterial disease and probably second surgery may not be required but nothing can be said as of now. Post surgery one or the other problem keeps coming and this Saturday one of her legs, which are already weak, was deeply hurt (a wound is formed) by the normal saline drip. The miseries seem unending with the doctors saying she will not be able to walk and be normal though to us she seems perfectly normal. Our miseries seem to have no end. Kindly advice if some thing can be done in this matter. I am deeply indebted to you for all your advices and help.”

Unfortunately the operation could not be carried out on the date and time advised. The chart-2 drawn for the moment of the operation clearly shows the trouble. Saturn in the 8th house causes delay and some obstacle but Jupiter is very strong. Unfortunately, the Moon is also in debility, and that too in Lagna as the lagna rising (Scorpio) is the 6th house from natal Lagna, but Jupiter aspects the Lagna and Moon. Shiva is protecting no doubt inspite of all the evils.

{tab=Case 2}

Chart 2: Case#1 Operation

We replied, “As I had told you, the going is tough, very tough no doubt, especially for you till four years of age of your daughter, but have faith in Lord Shiva. He stands there with the trident guarding her. Your prayers will be answered and she will get out of this problem, although gradually. Time flies and it is only the present that torments, you will look back to this day and recall His protection. If you have to spend time waiting at the hospital, then recite the Mṛtyunjaya mantra even out there. The transits indicate that the doctors will gradually get to the right medicine and to the root of the problem. She will be required to take some medicine for some time[11] till Mercury daśa begins. Saturn daśa is terrible. I wanted to share with you that your daughter is a very spiritually realised soul[12]. If in addition to the Mṛtyuṅjaya mantra, you are able to perform a puja for her Iṣṭa Devatā (Maha Lakshmi Devi[13]), then she will come back home early, in good health. Please bear in mind that the daśā of Śani ends only on 22 March 2005, and that is her 4th year (Hindu count) by another system of reckoning as well. Thereafter, from 4th year to 10th year her health will gradually improve. You will have to continue with the mantra for the entire period and make this your daily spiritual discipline.”



Chart 3: Case#2 Rāśi Chart

Assignment: Determine the longevity of the horoscope. Answer: Endnote[14]

There are various other matters like Gandanta, Dagdha Tithi and Rasi, Mṛtyu Bhaga etc, which should be studied from standard texts and which have a strong bearing on balarishta and other apamṛtyu yoga.


[1] Dhatupatha- divu: kṛḍāvijigiñā vyavahāra dyuti stuti moda mada svapna kānti gatiñu|

  1. kṛḍā- sporting
  2. vijigiñā – conquest
  3. vyavahāra – occupation/pursuit
  4. dyuti – intellectual inspiration or brilliancy
  5. stuti – praise
  6. moda – pleasure
  7. mada – exhilaration, intoxication

[2] ibid 7.16

[3] śloka 1.6 satyasamhita vai deva

[4] śloka vidmanso hi deva

[5] Varahamihira, Brihat Jataka 1-19: horā svāmi guru jña vīkñitayutā nānyaiśca vīryotkaṭā kendrasthā dvi padādayo’hni niśi ca prāpte ca sandhyādvaye.

[6] Jaimini has given considerable details on calculating these eleven Rudra (infact ten Rudra and the eleventh he calls Maheswara or Shiva Who is responsible for delivering the soul).

[7] Appendix-1: Sources of strength.

[8] Day ruled by Lagna Lord since Jupiter is in Lagna

[9] The last Kala (1½ hours) of the daytime on a Wednesday is ruled by Jupiter.

[10] When the 10th lord is in Lagna ill health troubles till 10 years of age.

[11] In the natal chart, Jupiter is conjoined Gulika in the ascendant. Thus although the gradual cure is indicated, the poison consumption indicated by Gulika would also occur during this sub-period of Jupiter.

[12] The Atmakaraka is Venus, which also indicates the Ista devata being the lord of the 12th house from Karakamsa, and is placed alone in Karakamsa.

[13] Venus indicates Mahalakshmi

[14] The child barely survived a few months. The lords of Lagna, eighth and tenth are all in the malefic eighth house. In addition the Sun is the natural and Chara Atmakaraka as well and Mercury is inclined to give the results of the malefic 8th house being stationed in own sign instead of its other lordship of the 11th house. In addition, there are no combinations for the cancellation of the Balarishta like a strong Jupiter in Lagna/7th house.




VA West[1] VA
Graha Exalt D D Fall D
Sun Ar 10 20 Li 10
Moon Ta 3 3 Sc 3
Mars Cp 28 28 Cn 28
Merc Vi 15 15 Pi 15
Jup Cn 5 15 Cp 5
Ven Pi 27 27 Vi 27
Sat Li 20 21 Ar 20
Rāhu Ge Ta 3 Sg Sc
Ketu Sg Sc 3 Ge Ta

In Vedic Astrology, exaltation is one of the six essential dignities of a planet (Babylonian astrology uses five essential dignities instead and calculates them differently). Each of the seven traditional planets has its exaltation in one zodiac sign. This exaltation is its ‘uccha bala’ or rising power. We will understand these exaltations when we study ṣaḍbala, the six sources of strength.

Exaltation and debility of the planets is the oldest astrological feature perhaps predating the very zodiac. In which case, the exaltation and debility must have their roots in the degrees of the bhā-chakra and in the nakṣatra. Many modern thinkers believe that Indian astrology was borrowed from the Greeks, but this one fact contradicts their thinking as the Indian and Greeks disagree with the exaltation degrees which forms one of the fundamental elements of their astrology. Secondly, in practice, Vedic astrology makes extensive use of this element while western astrology treats it like an ornament.

Albiruni, The Book of Instruction in the Elements of the Art of Astrology, ch.444: Hindu’s differ as to degrees’: “There is no difference of opinion as to the signs of exaltation, but the Hindu’s differ as to the degrees in certain cases. They are agreed that the exaltation of the Sun lies in 10° of Aries, of Jupiter in 5° of Cancer, of Saturn in 20° of Libra,
the others as above, except with regard to the Dragon’s head [Moon’s north node] and Tail [Moon’s south node] which are not mentioned by them in this connection as is quite proper.

Effects of Exaltation or Fall

A planet in debility (fall) shows its lordship (house, bhāva) diminishing (falling) while one in exaltation shows the bhāva increasing. If the planet is retrograde, then the reverse shall happen as it gives the results of the opposite sign. If it is exalted and retrograde, it gives the results of opposite sign which is its sign of debility. While the results, or fruits are those of loss and diminution, the effects of its exaltation like high thinking and morals or ethics shall not go away. For this reason, Viṣṇu avatāra must have at least two planets in exaltation of which the planet indicating their avatāra powers must be exalted. In the chart of Śrī Rama the Sun is exalted while Śrī Kṛṣṇa has exalted Moon. Similarly, Narasiṁha is exalted Mars, Budha-avatāra is exalted Mercury, Śrī Vāmana is exalted Jupiter, Śrī Paraśurāma is exalted Venus, Śrī Kūrma is exalted Saturn, Śrī Varāha is exalted Rāhu and Śrī Matsya is exalted Ketu.

Pūrṇimā Symbol

Graha Ex Viṣṇu Fall Kālikā
Sun Ar Rama Li Mātaṅgī
Moon Ta Kṛṣṇa Sc Bhuvaneśvarī
Mars Cp Nṛsiṁha Cn Bagalāmukhī
Mercury Vi Buddha Pi Tripurā
Jupiter Cn Vāmana Cp Tārā
Venus Pi Paraśurāma Vi Kamalā
Saturn Li Kūrma Ar Kālī
Rāhu Ge Varāha Sg Chinnamastā
Ketu Sg Matsya Ge Dhūmāvatī
Lagna Kalki Bhairavī

Exaltation point is like pūrṇimā (full moon) and debilitation point is like amāvāsya (new moon) for a planet. Therefore, when a planet falls from its exaltation to its debilitation point, it is said to be अवरोह (avaroha) or falling like the kṛṣṇa pakṣa moon. When it rises from its debility to its exaltation point, it is said to be आरोह (āroha) or increasing like the śukla pakṣa moon. In Vedic astrology one of the important concepts is ‘śukla pakṣa is Viṣṇu pakṣa, kṛṣṇa pakṣa is rudra pakṣa’. The planet which attains exaltation has the energy of the Viṣṇu avatāra whereas the planet which attains debility needs the śaktī of the Kālikā avatāra (Mother Divine). Planets in āroha are in their Viṣṇu pakṣa whereas planets in avaroha are in their rudra pakṣa. In this manner the Mahāvidyā were linked to the Avatāra, and they are exactly ten in number.

Raja-bhaṅga (cancellation of exaltation) causes the bhāva to suddenly suffer while nīca-bhaṅga (cancellation of fall) causes the bhāva to suddenly rise [We learn these under ‘Yoga’ next year].

Examine Exaltation Degree

Since the exaltation degrees of planets were known even before the advent of the zodiac, it goes without saying that these degrees are actually absolute degrees of the zodiac. Later when the knowledge of the signs was revealed, these degrees were mapped into the signs. For example, the exaltation of Saturn is in 200° which is also Libra 20°.

Secondly, the word ‘bhā-chakra’ refers to the nakṣatra chakra having 27 lunar mansions with 4 pada in each nakṣatra (total of 108 nakṣatra pada). This is a feminine view of the universe as the lunar mansions are related to the periods of women and their fertility and delivery, which is the birth of baby. Later, the rāśi (fixed zodiac) was carved out by taking 9 nakṣatra pada to equals 1 rāśi. Later, when divisional charts were known, the second most important divisional chart was the Navāṁśa as one nakṣatra pada was equal to one navāṁśa. As a first step to understanding exaltations and comparing the statements of the East (India, Vedic) and West (Babylon, Greek), let us map the exaltation degrees into nakṣatra. The difference of opinion are related to the exaltation (and fall) degrees of Sun, Jupiter and Saturn primarily and also the nodes.

Vedic, India Babylon, Greek Vedic, India
Graha Exalt Deg Nakṣatra Deg Nakṣatra Fall Deg Nakṣatra
Sun Ar 10 10 1 Aśvinī 20 20 2 Bharaṇī Li 10 190 15 Svātī
Moon Ta 3 33 3 Kṛttikā 3 33 3 Kṛttikā Sc 3 213 16 Vaiśākha
Mars Cp 28 298 23 Dhaniṣṭha 28 298 23 Dhaniṣṭha Cn 28 118 9 Aśleṣā
Merc Vi 15 165 13 Hastā 15 165 13 Hastā Pi 15 345 26 Uttara bhādrapada
Jup Cn 5 95 8 Puṣyā 15 105 8 Puṣyā Cp 5 275 21 Uttara Āsāḍha
Ven Pi 27 357 27 Revatī 27 357 27 Revatī Vi 27 177 14 Chitrā
Sat Li 20 200 16 Viśākhā 21 201 16 Viśākhā Ar 20 20 2 Bharaṇī
Rāhu Ge 20 80 7 Punarvasu 3 63 5 Mṛgāśirā Sg 20 260 20 Pūrva Āsāḍha
Ketu Sg 20 260 20 Pūrva Āsāḍha 3 243 19 Mūla Ge 20 80 7 Punarvasu

According to Vedic Astrology Sun exalts in Aśvinī nakṣatra which has Aśvinī Kumar, the healers who rejuvenate, revive and give eyesight, as the devatā whereas according to the Greeks Sun exalts in Bharaṇī nakṣatra which has Yama, the god of death and after-life as the devatā. It is evident then that Vedic Astrologers found this hard to accept as the Sun represents good health, rejuvenation and coming of the world to life. He represents eyesight and gives vision to the world. From the point of nakṣatra jyotiṣa, the Sun must exalt in Aśvinī nakṣatra which carries its healing powers rather than Bharaṇī which has death energies associated.

For Jupiter and Saturn, the exaltations, both in Vedic and Greek astrology is in the same nakṣatra – Puṣyā and Viśākhā respectively. Jupiter must be exalted in Puṣyā in order to gain the power of life called ‘jīva’ while Saturn must exalt in Viśākhā to gain the purity is craves for from Indra-agni (devatā). Saturn constantly suffers from impurity and without this cleansing, it can never be free from sins. For this reason, the best remedies associated with Saturn are always related to purification. These include giving a bath (water offering) to Lord Śiva called Rudra-abhiśeka as well as repetition of the name of Viṣṇu which gives purity to all the worlds. Jupiter’s exaltation in Puṣyā is to with the secret of life, which is learning that leads to knowledge. Information, learning and knowledge is the key to survival in this planet. Even animals retain information about their food sources and water. This memory power comes from Puṣyā nakṣatra and differentiates the jīvātmā from the jaḍātmā. There must be another process of examining the differences between the degrees of exaltation of Saturn and Jupiter using which the Vedic Astrologers disagreed with the Greeks.

Coming to Rāhu, the ascending node, Vedic astrologers accept its exaltation (material world, bhoga) in Gemini just as the Greeks do. Yet they differ on the degrees as they prefer the exaltation in Punarvasu nakṣatra ruled by Aditi whereas the Greeks show the exaltation in Mṛgāśiras nakṣatra ruled by the Chandra, the Moon God. Punarvasu means ‘return of light’ or the ‘return of life’ and represents rebirth and is the perfect nakṣatra for Rāhu to derive his great power to cause the rebirth of every soul. This is the high watermark of Rāhu’s power. It is very hard to accept any logic for Rāhu to get exalted in Mṛgāśiras the nakṣatra of its sworn enemy the Moon.

Similarly Ketu is exalted in Pūrva Āsāḍha nakṣatra ruled by Jala devī. This nakṣatra represents the end of Kali Yuga when complete destruction of the worlds occurs. It is ‘Pralaya sūcaka nakṣatra’. At this time all souls, irrespective of their karma, shall get mokṣa. Ketu being the mokṣa-kāraka gains its great power from this Pūrva Āsāḍha nakṣatra. Although Ketu is the lord of Mūla nakṣatra, it does not derive any special power from it. Mūla symbolizes the root and is definitely linked to Ketu but it does not represent the power to exalt Ketu, the mokṣa-kāraka.

Illustration: President Obama


In the chart of Barrack Obama, the Moon is in its exaltation sign in Taurus while Jupiter is in its debility sign in Capricorn. Moon in the 5th house gives many friends (dṛṣṭi 11H of friends), popularity and being in exaltation it gives great success and fame. As such it is the lord of the 7th house placed in 5th bhāva showing devotion to the almighty Śiva (Holy Father) and this brings power, position and fulfillment of all desires.

The aspect of the Moon on the 11th house brings many friends and supporters but this is Scorpio, its sign of debility. Therefore this may prove to be his undoing or fall of the significations of the Moon. Friends may end up using his goodwill. It is evident that whenever a planet is exalted, it shall aspect its sign of fall and this is its weak spot.

Jupiter is debilitated in Capricorn and being in fall it destroys the significations of the houses it shall own, and not the house it is placed it. Jupiter is the lord of the 3rd and 12th houses which are generally classified as bad houses. Therefore the placement of Jupiter in debility is a kind of blessing in disguise as it damages secret enemies in the 12th house and challengers in the 3rd house. A retrograde Jupiter is truly beneficial when in debility as then it gives the results of its opposite sign Cancer. And we know that Jupiter in Cancer is exalted. Therefore during the period of Jupiter he rose, slowly and surely to become a senator. In any case we can say that the exalted Moon brings the blessings of Kṛṣṇa promising huge popularity and success in destroying enemies (Osama Bin Laden for example). We can also say that the debilitated Jupiter needs Tārā śaktī to get activated, and this must have happened for him to attain the high position. How did this happen? (A) Moon, the lord of exaltation sign of Jupiter is exalted, (B) Saturn the lord of debility sign of Jupiter is in kendra from
Lagna and in Mahāpuruṣa yoga and conjoins Jupiter, (C) Mars the planet which gets exalted in Capricorn, the debility sign of Jupiter is placed in kendra from the Moon. Can you remember these three rules which help a weak planet get support and strength to rise?

Moon is the lord of Cancer and is in the 5th house from Jupiter besides being the lord of its exaltation sign. During the conjoined period of these planets Jupiter daśā Moon antardaśā, his popularity soared and he became the President of the United States. In this manner we see how planets in exaltation or in debility can dramatically alter life. These are powerful positions and should be studied carefully.

Some of you may give an argument that Jupiter is conjoined Saturn whose results he is sure to give. Now we know that Saturn is in Sasa Mahāpuruṣa Yoga and has astoundingly high ṣaḍbala (188). Besides it is retrograde and gives the results of being in Cancer. It is said that Jupiter in Pisces and Saturn in Cancer are sure sign of rājayoga as they have the strength of Tārā Mahāvidyā. In fact Jupiter and Saturn in water signs give the powers of Tārā while these planets in wind signs bring the might of Kālī Mahāvidyā. Perhaps for this reason the three wise kings of the east went looking for a baby (Jesus) when Jupiter and Saturn conjoined in Pisces. In any case if Jupiter was giving its own nīcabhañga or the conjunction with Saturn, both results were one of rājayoga.But then by the same argument, Saturn should be giving the rājayoga of Jupiter plus its own power, and Saturn daśā starts only in July 2012. Till then Obama has to deal with a terrible Rāhu spoiling the rājayoga of Jupiter by pāpa-argalā (8th house from Jupiter) as well as pāpa-argalā on Moon (4th house).

As usual there will be so many new words and terms that you don’t know. Do not worry about it but keep adding it to your TO-DO list. Those who know what they do not know are surely wiser than those who do not know what they do not know.

Assignment: Examine the Exaltation and Debilitation of Graha in the nakṣatra listed in the Lesson with particular emphasis on the mental powers they derive from these nakṣatra. We have explained the exaltation for some of these planets in the lesson. There must be no reference to the zodiac signs.
Assignments have to be submitted to your Jaimini Scholar guide who will grade you and send final grade-sheet to Certification head.


[1]Greek, Persian and perhaps Babylonian astrology

Sri Vishwakarma

After death a person carries with him the dharma (and the Karma), which can be divided into two broad parts called Saṅcita Karma and Prārabdha Karma. Saṅcita Karma is finished in various types of hells and suffering in the life after death whereas Prārabdha Karma has to be carried into another body and can be burnt only through experience. So, only the most elevated souls who have complete control over their Indriya (sense’s) are not affected by these experiences in this life. All others are.
Based on the Prārabdha Karma, Krishna decides the circumstances of birth, experiences and length of life that a person has to undergo to complete this Prārabdha. Sometimes one life is not enough and many births maybe necessary. The conception chart is used to determine the past karma. In fact the Dvādaśāṁśa (D-12 Chart) of the Niṣeka (Conception) tells us many details. This is not a practical proposition, but not an impossibility given the direction of development of the biological sciences.
The Janma Kuṇḍalī (Birth Chart) is the perfect map of the Prārabdha Karma and the Ṣaṣṭiāṁśa (D-60 Chart) is the most vital in the ṣoḍaśavarga scheme of Parāśara. The D-60 gets the highest weightage in the vimśopāka bala scheme and hence establishes its priority over others. This chart also tells us about the Prārabdha Karma in addition to the navāṁśa, rāśi and other charts in their relative importance (weights assigned by Parāśara in Vimśopāka scheme).
Given this paradigm of the theory of Karma and rebirth, we hardly have any space to manoeuvre and it seems that the journey through this life is an inevitable jail term that we must bear. This is true. Now the hard question is what is the role of Jyotish and in what way is the Jyotish going to help in altering the inalterable or changing that which cannot be changed as the term is fixed and so is the sentence inevitable. In reply some astrologers offer platitudes like making the suffering easier by knowing that this was an eventuality and that this is only a natural reaction to what we had done, but then this is a nice logical analysis and is not really supported by the traditional texts or literature. Harihara the author of Praśna Mārga [Praśna Mārga – ref. translation by Dr.B.V.Raman] answered this question in detail. After reading that, all doubts will disappear and you will realize the great job that Dr Raman has one.
Like every other birth, the Atma rides (Āruḍha) this Mana (Mind-Moon), which controls this Sareera (Body). The Atma remembers all it’s past incarnations but the Mana, being new and aware of this incarnation alone cannot understand the reason behind the various forms of suffering that it sees and experiences. It expresses anger when a feeling that injustice has been done (based on its awareness and concept of justice) this is Mars and later this passion results in sorrow as the Atma does not cooperate with the Mana being aware that the Prārabdha Karma is being burnt through this anubhava (experience). It is here that Jupiter intervenes. If Jupiter is strong in Simhalokamsa or is strengthened by adoration of one’s DIKSHA GURU (be careful here – not Siksha Guru’s like K N Rao or myself and Acyutānanda Dāsa has warned us to be very careful with the advent and advancement of Kali Yuga w.r.t guru’s), then one is directed in the path of self-correction through recitation of prayers for forgiveness and protection from evil experiences that are destined to come.
This is the point made by Harihara when he was explaining the value of Praśna. Praśna tells us whether the native has done better or worse Karma from his birth till the time of Praśna. By implication, Karma done in this life is immediately recorded by Chitra Gupta (sitting on the star Chitrā -linked to Chitra Pakṣa Ayanāṁśa maybe). [Some astrologers advise the worship of Chitragupta the assistants of Yama on Chaitra (derived from Chitrā) Pūrṇimā so that they may skip some records of your bad Karma!!!]. These immediate recording results in an alteration or influence to the birth/natal chart and have a profound influence on the immediate and long-term future.
If the Natal Chart planetary positions are better than the Praśna chart, then the person has fallen further in this life i.e. accumulated more bad karma.
If the Natal chart planetary indications are worse than the Praśna chart then infer that he has done better Karma in this life, and to that extent shall have a better future.
If the indications of the Natal and Praśna chart are the same, then he is merely sailing through this life experiencing the past Karma.
That the effect of this Karma can alter the indications of the Janma Kuṇḍalī including longevity.

Question of Free-Will

It is evident from the above clear statements that the Karma we do in this life is immediately recorded from the moment the Karma is performed and has an immediate impact on the future whether immediate or distant or subsequent births. It is here that another question crops up. This is the question of FREE WILL. Now, what is free will? It means the power to determine the action that one shall take as a consequence to or for the purpose of some event or goal. It is a goal directed action and not an involuntary action. This is where the question of Upachaya comes up and the houses 3,6,10 & 11 deal with the actions that one can or will take given the various inputs from the environment (33% is bounded rationality like the Simonian model of decision making). Thus, in the first place, this action itself is bounded by various inputs and this is called bounded rationality depending on four factors that are like four boundaries of a plot – Information (Knowledge) called BUDDHI [Dharma-Ayana], Resources that are focused on vrddhi or increase of wealth [Artha-Ayana], Abilities that fulfill desires based on (the purity of) the purpose śuddhi [Kāma -Ayana] and finally Time that is the
final giver of emancipation and end of all Karma whether Saṅcita or Prārabdha called SIDDHI [Moksha-Ayana]. Here comes the greatest teaching of the Gita “Karma is your birth right but you have no right (adhikāra) on the fruits”. This adhikāra or right to freedom of Action is the only
birth right given by God.
Hence Harihara (Praśna Mārga) prays –

मध्याटव्याधिपं दुग्धसिन्धुकन्याध्वं धिया।
धियायामि साध्वहं बुद्धे शुद्ध्यै वृद्ध्यै च सिद्धये॥
madhyāṭavyādhipaṁ dugdhasindhukanyādhvaṁ dhiyā|
dhiyāyāmi sādhvahaṁ buddhe śuddhyai vṛddhyai ca siddhaye||

Translation: Lord of my region [or village, Vishnu]; you are the lord of the lady who emerged from the milky ocean [Lakṣmī comes from churning of seas and is daughter of Varuṇa] and impeller of our
intelligence. Pray that you bless us with intelligence and discernment, purity and innocence, growth and prosperity, and accomplishment – both material and spiritual.

Definition of स्व sva – Self

Devaguru Brihaspati
Devaguru Brihaspati

Once again we come to the definition of the self (sva) and find that the ātman is merely an observer and hence these houses or upachaya for reckoning the right to action or exercise of free-will is not at the level of the ātman and is merely a process of action and reaction of the manas and śarīra in this manifested Universe. Thus, this is only to be seen from the Lagna and especially, the Moon, especially the tenth house from the Moon. Kalyāṇa Verma (Sārāvalī) has given a very detailed explanation on the placement of individual planets or groups of them in the tenth from the Moon. Why is so much importance being given to the Moon for this free-will? It is the mind where the seed of
all action is generated and hence Moon the manaḥ-kāraka is the playground for this māyā to act on. This is what the Bhagavat Gita teaches “Give the reigns of the horses (of your mind) to Krishna
and see how He shall steer you through the battlefield of life (Life in the Kali Yuga is viewed as a battle field)”. The Rig Veda is very clear about the generation of this seed of all action in the mind in Vishwamitra’s prayer to Bṛhaspati:

शुचिमर्कैर्बृहस्पतिमध्वरेषु नमस्यत। अनाम्योज आचके॥
śucimarkairbṛhaspatimadhvareṣu namasyata| anāmyoja ācake. Rig Veda 3.62.5

May Brihaspati (the Deva Guru -note my earlier explanation to the importance of the Dīkṣa Guru and Jupiter) the granter of success (to all our actions – the term adhvareshu refers to the inviolable principle or the TRUTH that must prevail like OM TAT SAT) give us good thoughts (that lead to such actions that are inviolable – the inviolable principle also refers to holding back such thoughts that lead to such Karma that would violate the principles of Dharma).
It is evident that this concept of free will is limited to the Mana and that too the Upachaya’s i.e. those thoughts that are action related. Having accepted the limited free will concept, we now come to the method of Vedic remedial measures called Mantra i.e. Mana + Trai or protection of the Mana from (a) generating such seeds of evil thought that result in evil Karma, as well as (b) protecting against the provocation from the experiences of Past karma that can bring anger, sorrow and passion (Rajas) and ignorance (Tamas) to dominate the Mana and raise the level of the Mana to that of the Atma (self-realisation).
Vivaha (i.e. Marriage and its specific form) maybe destined in the form of an ANUBHAVA and to say that two people were married for so many births or shall continue together for so many births is fine if you are a priest solemnizing the marriage but not as a
Jyotish. How the Mana will react to the various experiences that it is subject to and is so confused about (not having the knowledge of Prarabdha) is what a Jyotish should be looking for. This is where he can guide if he is aware of the pitfalls and troubles that can result from a mismatch like Kuja Dosha.

Forum Discussion

In the discussion on Karma and Freewill, we have argued from a ‘centrist’ view point stating that all karma is based on our own desires that lead to creation of karma. For this we need some amount of freewill. If we did not have freewill then this karma is the creation of an external force for which we cannot be held as the sinners.
My questions are –

  1. Man is different from other animals in that he has (A) the power of understanding and (B) the power of will. Which house governs the Will and which giverns Understanding?
  2. What are ‘Upachaya’ and ‘Apachaya’ houses? Why are they so named? Which planets are the natural indicators of Upachaya?
  3. Is strong will the same as free-will? How can we know strong wil, weak will and free will in a chart? what combinations of lords and houses support this?

Padma Purāṇa Extract

shiva_shaktiLord Shiva said “My dear Pārvatī, now I will relate to you the glories of the Eleventh Chapter of Śrīmad Bhagavad-gītā. It is not possible to tell it’s full glories, as there are thousands of stories, I will relate one of them only.

On the banks of the Pranita river is a large town of the name Megankara in which is the famous temple of Jagat Iśvara (Jagannāth). Jagat Iśvara is holding in His hand a bow. In that town of Megankara, there was a pure brāhmaṇa of the name Sunanda, who remained a brahmacārya his whole life.
Maha Vishnu
Sunanda would sit in front of Lord Jagat Iśvara and recite the Eleventh Chapter of the Śrīmad Bhagavad-gītā and remember the Universal Form of the Lord. By reciting that Eleventh Chapter of Śrīmad Bhagavad-gītā, he gained complete control over his senses and was able to remember Lord Jagat-Iśvara continuously.

Once that pure brahmana Sunanda went on a tour of the holy places on the banks of the Godavari River. He visited all the sacred places, starting with Vraja-Tirtha. In all the holy places he visited, he bathed, and took darshan of the presiding deity. One day he reached the town of Vivian Mandela. Along with his associates he searched for a place to stay and eventually in the middle of that town they found a dharmashala, where they all took rest for the night. When Sunanda woke up in the morning he found that all his associates had left. While searching for them, he met the headman of the town, who immediately fell at his feet and said, “Oh great sage, I cannot say where your associates have gone, but I can tell you that there is no devotee equal to you. I have never seen anyone as pure as you. Oh, my dear brahmana, I am begging you to stay in this town.”

When Sunanda heard the humble request of the headman of the town, he decided to stay for some days. That headman made every arrangement for the comfortable stay of Sunanda and engaged in his service day and night. After eight days had passed, one villager came before Sunanda, crying very loudly and said, “Oh pure Brahmana, last night one rākṣasa ate my son,” Sunanda inquired, “Where does that rākṣasa stay? And how did he eat your son?”

The villager replied, “In this town one very frightful rākṣasa lives, who every day was eating villagers as and when he pleased. One day, we all went to that rākṣasa and requested him to protect us, in return for which we would provide him with his daily food. One dharmashala was built, and any travelers who came here were sent there to stay and while they were sleeping the rākṣasa would eat them, In this way we have been able to protect ourselves from this rākṣasa. You, along with your associates, stayed at that dharmashala, but that rākṣasa did not eat you along with everyone else. The reason I will tell you. Last night a friend of my son came but I did not realize that he was a very close and dear friend of my son, so I sent him to stay in dharmashala. Later when my son found out, he went after him to try and bring him back from the dharmashala but when he went there, he was also eaten by that rākṣasa. Today, in the morning, I went to that rākṣasa and asked him, why he had eaten my son along with the other travelers. I also requested him, if there was any way, I could get back my son. That rākṣasa told me, “I did not know that your son had also entered the dharmashala, thus he was eaten with everyone else. As far as getting him back that will be possible when I am freed from this rākṣasa body which will be possible by the mercy of a person who recites the Eleventh Chapter of Śrīmad Bhagavad-gītā daily.

Śrī Jagannāth Mahāprabhu


Right now, there is one brāhmaṇa staying in this town, who had stayed at this dharmashala, but I had not eaten him, because he daily recites the Eleventh Chapter of Śrīmad Bhagavad-gītā. If He daily recites the Eleventh Chapter of Śrīmad Bhagavad-gītā seven times then sprinkles water on me, then I will be able to get free from the curse of this rākṣasa body”.

Sunanda inquired, from that villager, “What sin did this person perform to attain a rākṣasa body?” The villager replied, ‘Long ago there had been a farmer living in this town. One day he was guarding the fields when, just a little distance away from him, one large vulture attacked a person, who was traveling on the road. At that time, one yogi was passing by and when he saw that person being attacked by that vulture he came running to his aid but when he reached him, it was too late. Then that yogi became very angry with the farmer and spoke to him as follows, “One who sees others in danger from thieves, snakes, fire, attack by weapons etc., and even though he is capable of helping them, but does not come to help, is punished by Yamarāja. After suffering in hell for a very long time, he takes birth as a wolf. And one, who helps someone in need of help, certainly pleases Lord Vishnu. One, who attempts to save a cow from the hands of a ferocious animal, a low-class man or a wicked ruler, attains Lord Vishnu. Wicked farmer, you saw that vulture attacking that person but still you made no attempt to save him. Now I curse you to take birth as a rākṣasa.” The Farmer said, “I was watching the fields for the whole night and I am very tired, so kindly be merciful to me, oh, gentle sage.” The yogi replied, “When someone, who is daily reciting the Eleventh Chapter of Śrīmad Bhagavad-gītā, sprinkles water on your head, then you will become free from this curse”.

The villager said. “My dear Sunanda, with your hand kindly sprinkle water on the head of this rākṣasa.” After hearing that history from the villager, Sunanda went along with him to the place where that rākṣasa was staying and while he was reciting the Eleventh Chapter of Śrīmad Bhagavad-gītā, sprinkled water on his head. That rākṣasa immediately attained a four-armed form like that of Lord Vishnu. Not only he, but all the thousands of persons he had eaten also attained a four-armed form like that of Lord Vishnu. Then they all sat down in the flower airplane, which had been sent to take them all to Vaikuṇṭha.

Seeing those amazing events, the villager inquired from the rākṣasa which one was his son. The rākṣasa started to laugh and pointed at one of those thousands of beautiful persons sitting in the transcendental airplane and replied, “That is your son”. The villager requested his son to come home with him. Hearing his father’s request the son smilingly replied, “My dear sir, many times you have been my son and I yours but now by the grace of this great pure devotee Sunanda, I have been released from this wheel of birth and death and now I am going to my real home, Vaikuṇṭha. Dear sir, kindly surrender unto the lotus-feet of Sunanda and hear from him the Eleventh Chapter of. Śrīmad Bhagavad-gītā, and you also will be able to attain the abode of Lord Vishnu (Vaikuṇṭha), of this there is no doubt. From Lord Krishna’s mouth, these nectarine instructions came on the battlefield of Kurukṣetra in reply to the questions of His friend Arjuna. And only by hearing and reciting this discourse can one break the tight knot which is binding us to this wheel of birth and death.”

Lord Shiva said; “After speaking those words, full of wisdom, to his father, along with all those other fortunate souls, he went to Vaikuṇṭha and his father learned the Eleventh Chapter of Śrīmad Bhagavad-gītā from Sunanda and very soon they also went to Vaikuṇṭha.”

My dear Pārvatī, you have heard the glories of the Eleventh Chapter of Śrīmad Bhagavad-gītā, which is capable of destroying all sinful reactions.

hari oṁ

ॐ गुरवे नमः | om gurave namaḥ


Sapphire Illustration

Process of energizing Yellow Sapphire ring

Direction : North – East
Weekday : Thursday
Color : Yellow (Turmeric)
Metal : Gold
Gemstone : Yellow Sapphire, Yellow Topaz
Fruit : Banana, Mango [Yellow]
Flower : White Flowers
Food : Rice mixed with Bengal Gram
Incense: Champa


Instruction: This is to be done 10 (ten) times.
Breathe in and recite mentally
ॐ भू: । ॐ भुवः॒ । ॐ स्वः । ॐ महः । ॐ जनः । ॐ तपः । ॐ सत्यम ।
om bhūḥ| om bhuvaḥ| om svaḥ| om mahaḥ| om janaḥ| om tapaḥ| om satyam|

Hold Breath pressing nostrils with ring finger and thumb and recite mentally
तत् सवितुर्वरेण्यं भर्गो देवस्य धीमहि।
धियो यो नः प्रचोदयात्॥
tat saviturvareṇyaṁ bhargo devasya dhīmahi|
dhiyo yo naḥ pracodayāt||

Breathe out and recite mentally
ॐ अपो ज्योतिः रसोऽमृतं ब्रह्म। भूर्भुवस्स्वरोम्॥
om apo jyotiḥ raso’mṛtaṁ brahma| bhūrbhuvassvarom||

Pañca Upacāra Pūjā

Instruction: Either do this pūjā mentally or physically with Śiva liñga or both.
Step 1: Rub the ring finger with the thumb from the base to the tip, both hands. As you rub, recite this mantra and imagine all the heavenly waters of the celestial Ganges being offered to Lord Śiva. [Offer water on Śiva Liñga] वं अपात्मना जलम् कल्पयामि
vaṁ apātmanā jalam kalpayāmi

Step 2: Rub the little finger with thumb base to tip, reciting the following mantra. Imagine that you are offering all that is sweet-smelling (particularly sandalwood paste) to Lord Śiva. [Offer a leaf touched with sandal paste to Śiva Liñga] लं प्रिथिव्यात्मना गन्धम् कल्पयामि।
laṁ prithivyātmanā gandham kalpayāmi|

Step 3: Rub the thumb from the base up with the index finger,
reciting the following mantra. Imagine that you are offering the best most beautiful and sweet smelling flowers to Lord Śiva. [Offer a flower to Śiva Liñga] हं आकाशात्मना पुष्पम् कल्पयमि
haṁ ākāśātmanā puṣpam kalpayami

Step 4: Rub the index finger with thumb base to tip, reciting the following mantra. Imagine that you are offering the best incenses in form of sweet-
smelling smoke to Lord Śiva. [Offer incense to Śiva Liñga] यं वाय्वात्मना धोपम् कल्पयामि
yaṁ vāyvātmanā dhoopam kalpayāmi

Step 5: Rub the middle finger with thumb base to tip, reciting the following mantra. Imagine that you are offering the lamp to Lord Śiva and the darkness of ignorance being removed by this Divine Light. [Offer ghee lamp to Śiva Liñga] रं वह्न्यात्मना दीपम् कल्पयमि।
raṁ vahnyātmanā dīpam kalpayami|

Step 6: Rub the ring finger with the thumb from the base to the tip, both hands. As you rub, recite this mantra and imagine all the best fruits are being offered to Lord Śiva. [Offer fruit near Śiva Liñga] वं अमृतात्मना नैवेद्यम् कल्पयामि।
vaṁ amṛtātmanā naivedyam kalpayāmi

Dhyāna Mantra

Instruction: This is to be recited 1 (one) times

देवानां च ऋषीणां च गुरुं काञ्चनसंनिभम्‌।
बुद्धिभूतं त्रिलोकेशं तं नमामि बृहस्पतिम्‌॥ ५॥
devānāṁ ca ṛṣīṇāṁ ca guruṁ kāñcanasaṁnibham |
buddhibhūtaṁ trilokeśaṁ taṁ namāmi bṛhaspatim || 5||

Meaning: I pray to Bṛhaspati (Jupiter God), the teacher of gods and ṛṣi, intellect incarnate, lord of the three worlds.

Bṛhaspati Gāyatrī Mantra

Instruction: This is to be recited 108 times
ॐ तत्सत् | वृषभं चर्षणीनां विश्वरूपमदाभ्यम्। बृहस्पतिंवरेण्यम्॥
om tatsat | vṛṣabhaṁ carṣaṇīnāṁ viśvarūpamadābhyam| bṛhaspatiṁvareṇyam||

ringRing Energizing Mūla Mantra

Instruction: Remove the ring from the turmeric and place it on left hand on a leaf with sandalwood and turmeric paste. Cover it with the right hand. Place the palm on your lap. Close eyes and recite the mantra 1008 times (30 minutes).
बृं बृहस्पतये नमः। bṛṁ bṛhaspataye namaḥ
Wear the ring on the right hand ring finger

Forgiveness Prayer

Instruction: This is to be recited 1 (one) times while bowing to Lord Śiva. [Bow to the Śiva Liñga.]

कर चरण क्रितं वाक्कायजं कर्मजं वा
श्रवण नयनजं वा मानसं वापराधम्।
विहितमविहितं वा सर्वमेतत्क्षमस्व
जय जय करुणाब्दे ष्री महादेव षम्भो॥
kara caraṇa kritaṁ vākkāyajaṁ karmajaṁ vā
śravaṇa nayanajaṁ vā mānasaṁ vāparādham |
vihitamavihitaṁ vā sarvametatkṣamasva
jaya jaya karuṇābde ṣrī mahādeva ṣambho ||

Whatever sins (faults) committed, by hand or foot, in word or deed, with ears or eyes, in mind or body, knowingly or unknowingly, may I be forgiven for all them, by the ever victorious Śrī Mahādeva (Śiva) who is Sambhu (self manifested) ~Verse 16, Shiva Aparadha Kshama Stotra by Adi Śaṅkara Bhagavatpāda

Finally wear the ring in your right hand ring finger and prostrate to your iṣṭa devatā and offer prayers to your gurus. Without the grace of the guru ths gemstone is of not much use except for some financial benefits. With the grace of the guru, this gemstone can turn one’s life from meaningless mundane existence to complete fulfillment.

Wearing Gemstone PDF Download

Pt.Sanjay Rath
Sanjay Rath belongs to a traditional family of astrologers from Bira Balabhadrapur Sasan village of Puri, Orissa, which trace their lineage back to Shri Achyuta Das (Sri Achyutananda).
Students: sanjay.rath@...
Readings: sanjay@srath.in


  • Nitin Bhanap

    nbhanap@gmail.com +19195392537 Nitin Bhanap is an IT professional turned Vedic astrologer by the grace of Guruji (Pt. Sanjay Rath). Nitin is originally from Bombay, Maharashtra and now based in Raleigh USA. Nitin comes from a family of astrologers and Jyotiṣa was part of his early life because of his father and grandfather who had a career in corporate world, however practiced Jyotisa to help and guide people. Nitin pursued his interest in Jyotisa by reading many books, however after meeting Guruji (Pt Sanjay Rath), at the Someshwara Shiva temple prāṇa pratiṣṭhā in Ashveille NC, USA, Nitin found his Jyotiṣa Guru (Pt. Sanjay Rath). Nitin’s early life was spent in boarding school and then in Mumbai, where he completed his Master’s in Mathematics and then left for USA at the age of 23 to pursue career in IT and is still living in USA with his wife and one daughter. Nitin worked for many large corporations in USA and now has taken up Jyotisa seriously by volunteering to leave his professional career at Verizon to pursue Jyotisa studies further under guidance of Guruji (Pt. Sanjay Rath). Nitin joined Parāśara 5-year course under tutelage of Pt. Sanjay Rath in 2012 and completed his Jyotisa Paṇḍita certification in 2016 and now in the 3rd year of Jaimini Jyotisa under Pt. Sanjay Rath. Nitin has also currently enrolled Mantra Shastra course and continuing pursuing his Jaimini studies. Nitin continues to practice Jyotisa by guiding many young and middle-aged adults about their careers, marriage, children and many other areas of life. Nitin does the Jyotiṣa practice as an offering to Mahadev as Shiva is Parameṣṭhi Guru and the ocean of all knowledge Nitin is also learning Advaita Vedanta from Chinmaya mission and is currently serving as President of Chinmaya mission Raleigh Durham. As a part of Chinmaya mission, Nitin teaches Vedanta to young high school children on Sunday’s and organizes many spiritual discourses on Vedanta by inviting Chinmaya mission Swamiji’s from different US centers as a part of his seva to the Raleigh Durham community

  • Kaartik Gor

    kaartik@kaartikgor.com +971555532511 www.kaartikgor.com Kaartik Gor is a professional Vedic Astrologer, originally from Somnath, Gujarat and now based in Dubai. Kaartik comes from a family of priests and Jyotiṣa was part of his life since early days though he got interested after meeting his Gurudev. His early life was spent in Gujarat and later Mumbai where he completed his Engineering and later worked with corporate giants in their Sales and later as a Project Manager in Mumbai & Dubai. He later migrated to Dubai in 2002 and is now based there, though he consults and teaches globally via his webinar, conferences and personal contact classes. He also writes for leading publications and was instrumental in many positive changes related to Vedic scriptures in the GCC region. Kaartik Gor considers himself to be very fortunate and takes pride to be amongst the first direct students of his Gurudev (as he like to address him) Pt. Sanjay Rath. He strongly feels “Knowledge is Shiva” and takes pride in being associated with a tradition which dates back to 2500 years! He strongly feels that Jyotiṣa is his road to attain moksha since it gives him an opportunity to heal souls and make his life worthwhile. Teaching Jyotiṣa is something he enjoys a lot and being a young Turk likes to make it easy for Beginners to understand and implement the knowledge in their day to day life. He is a firm believer that knowledge should be applicable else its waste of time! Kaartik has been part of all major programs conducted by his Gurudev and has been associated with him for approx. 2 decades during which he is now a Jaimini Scholar, Jyotiṣa Pandita (Brihat Parashara Hora Shastra), Mantra Shastra among others. He still likes to call himself a Beginner and strongly advocates what his Gurudev told him “Knowledge is an Ocean, Start Swimming”. He truly believes that best Gurus are those who make best friends and likes to be grounded and approachable. His mission is to spread this brilliant Vedic knowledge globally and work tirelessly to achieve it, no mood to rest On a personal note he loves taking care of Cows and does his bit for them. He also loves music, singing, watching movies and playing squash!