Gaṇeśa, Dasra (Aśvinī Kumar), Yama and Ahi (Sarpa) repeating three times, in that order are the four devatā of the dvādaśāṁśa.
||Dvādaśāṁśa based on longitude in any sign
|Dasra (Aśvinī Kumar)
||5°00’ – 7°30’
||15°00’ – 17°30’
||25°00’ – 27°30’
||7°30’ – 10°00’
||17°30’ – 20°00’
||27°30’ – 30°00’
Basic relationship with Parents
The four devatā show the basic relationship of the native with parents.
Gaṇeśa is the darling son of Gouri (Pārvatī of or the mother goddess) who was created from mud in the absence of his father. The mother was enamored by the beauty of Gaṇeśa and asked Hein to guard the door and not to allow anyone inside when she was bathing Lord Śiva the spouse approached the door and wanted to meet the mother. Gaṇeśa objected as He was unaware that Śiva was his father. A battle ensued between Gaṇeśa and the hordes of Śiva. The hordes were defeated and in anger, Śiva drew the trident and cut off the head of Gaṇeśa. On hearing the clamor, the divine mother came out of the bath and was aghast to see the fate of her darling son. She insisted on his rebirth /reincarnation. Lord Śiva obliged and asked the attendants to travel in four directions. The group traveling north found a dead elephant and brought its head. Lord Śiva attached the head to the lifeless trunk and uttered the saṇjīvani mantra. Gaṇeśa came back to life and became the ‘first worshipped’ among the host of gods and goddesses.
It is evident that “Gaṇeśa” dvādaśāṁśa implies a strong attachment to mother and differences with father. These differences are resolved if the wisdom of the ‘elephant head’ works, else battle ensues battle the child and father. Outbursts and quarrels with father became a part and parcel of the relationship as a means to solving problems.
We may denote Gaṇeśa dvādaśāṁśa as f (-) m (+) indicating a ‘minus’ with father and a ‘plus’ with mother.
Dasra (Aśvinī Kumar)
Saṅjñā the wife of Sun God Sūrya had decided to seek some time off from the daily rigor of life as she was unable to bear the heat of the blazing god. She went to the house of her father and left her shadow Chāyā behind to run the household. Little did she know that Chāyā would deceive her and start an illicit relationship with Sūrya in her absence due to the stark similarity between the two. When Sūrya failed to turn up at her father’s residence to take her back, she felt slighted and turned herself into a mare. When the truth was exposed to Sūrya by his ardent son Yama, he banished Chāyā and searched the seven worlds for Saṅjñā. On finding her masquerading as a mare, he decided to become a stallion and woo her love. The offspring of their love and mating were the Aśvinī Kumar (a.k.a Dasra).
Aśvinī Kumar of Dasra dvādaśāṁśa indicates that the native equally loves both parents, and is generally duty bound. We may denote this as f (+) m (+).
When Saṅjñā wanted to visit her parents she asked her shadow Chāyā (lit. shadow or image) to stay behind and serve Sūrya. Being the exact replica of Saṅjñā, Sūrya mistook her as his spouse and made love. Yama the elder son of Sūrya (from Saṅjñā) was aware of the truth and detested Chāyā, the step mother. Chāyā gave birth to Kāla (lit. time and also darkness). Unable to bear the deceit, Yama spoke the truth about the unholy union to Sūrya and to prove his point went and kicked Chāyā. Infuriated at his misbehavior Chāyā cursed Yama to become lame. Sūrya immediately realized that Yama was speaking the truth as no son can have so much hatred to kick the mother. He blessed Yama to be ‘dharma rāja’ and gave him the power to punish all those who indulge in deceit or untruth. He banished Chāyā and went to fetch Saṅjñā.
Kāla became the curse of Chāyā on Yama and sat on his head. The left leg of Yama gradually deteriorated and he became lame and limped around in a slow painful gait. This slow moving painful state of Yama is symbolic of Śani (Saturn).
Truth can be painful and those who live truthful and dharmic lives often have to bear the burden of other sinful ones they associate with. Yama dvādaśāṁśa indicates sorrow (sometimes due to parents). The native will surely standby his father and will not like his mother or may disagree with her on various issues. We may denote Yama as F (+) M (-).
Sarpa or snake indicates the unfaithful one who, largely out of fear or self-preservation or other selfish interest denounces parents. Generally indicates one who is very independent and does not obey parents in youth, may stay away from them and/or may not maintain cordial relationship with them. We may denote the Sarpa dvādaśāṁśa as F (-) M (-).
Summing up, the four dvādaśāṁśa types indicate the four permutations of relationship with parents. On the one extreme we have Aśvinī Kumar who are F (+) M (+) and on the other extreme we have Ahi (Sarpa) who are F (-) M (-). In between these extremities we have Gaṇeśa F (-) M (+) and Yama F (+) M (-).
Application and preliminary examination
The lagna shows the intelligence of the native while the pāka lagna (sign/degree occupied by the lagna lord) shows applied intelligence. The difference being the immediate natural reaction to any stimuli comes from the lagna and this is done without any application of wisdom while application of wisdom (Jupiter the significator of wisdom is also the significator of pāka lagna) is done through the pāka lagna where the individual weighs the pros and cons and based on his learning or understanding of a situation, takes concrete action. Similarly we have the lords of the ninth house representing father and that of the fourth house representing mother that act as the pāka lagna for parents.
The first step in delineating the relationship of the individual towards parents and vice-versa is to determine the dvādaśāṁśa devatā of the lagna, pāka lagna, the fourth lord and the ninth lord of the rāśi chart. The devatā of the lagna shows the basic instinct of the native towards both parents while that of the pāka lagna shows the changes brought about through experience, learning and application of thought.
The second step is to examine the lord of the 4th house and 9th house that shows the attitude of the mother and father respectively.
Finally, planets in the 4th/9th house show changes in attitude and relationship of mother or father due to the influence of life events indicated by the planets in these houses. It is good for the ninth lord (Father) to be in Dasra (Aśvinī Kumar) or Yama dvādaśāṁśa as then the father is favorable while if in Gaṇeśa dvādaśāṁśa, father considers the child to be too much of a hindrance and if in Ahi (Sarpa) dvādaśāṁśa, father considers the child to be a snake in the family. Similarly, it is good for the fourth lord (Mother) to be in Dasra (Aśvinī Kumar) or Gaṇeśa dvādaśāṁśa. If in Yama dvādaśāṁśa, mother will hate and consider the child to be a curse and if in Ahi (Sarpa) dvādaśāṁśa, mother will consider the child to be a sinner and will ignore it.
The dvādaśāṁśa devatā gives us a fine idea of what the basic relationship is with parents as well as how this can be modified with time due to the presence of planets in lagna, fourth or ninth house. However this cannot be taken as the final word on the relationship with parents. This method cannot give us details about how the relationship is modified on a regular basis with passing time. The dvādaśāṁśa chart is a much better indicator of the subtle aspects of the relationship and the Vimśottari daśā clearly shows the changes in relationship and fortune of parents.
Dvādaśāṁśa chart & father
Details about ones parents can be studied from the dvādaśāṁśa chart which also gives their nature, fortunes and the influence they have on the life of the native.
- Specifically, the ninth house from lagna in the dvādaśāṁśa chart should be treated as the lagna of father and all the details about his life, karma and death should be studied form this lagna.
- Results of the ninth lord in different houses –
- If the ninth lord is in lagna or lagneśa in the ninth house, then the father may not be long lived and the native may have to take the responsibilities of father at a young age. The pitåkāraka in Leo or Pisces (eighth sign from Leo) also indicates early death of father and various responsibilities on that account.
- The ninth lord in the fourth house (eighth from ninth house) gives a despicable father who will forever be troubled due to various ñaḍripu. This need not happen if it is well conjoined while malefic planets conjoining the ninth house or the ninth lord will indicate adverse results for father’s character or nature.
- If the ninth lord is in the seventh house then the native will, forever oppose the father or if a benefic and well disposed to the lagna, he gets the support of father for marriage and business. Ninth lord in the sixth house can show a hardworking father. The tenth house is the wealth of the father and a connection between the lagna and tenth house or lord and the ninth lord can show pursuing a career like father.
- Eighth house is the 12th (expenses/giving away) for father and the inheritance for the native.
Dvādaśāṁśa and mother
The fourth house and lord indicates the biological mother. Malefic planets in this house can show neglect by mother and the 4th lord placed in duṣthāna can show bad relationship with mother, especially if it is also in ṣaḍāṣṭaka (mutual 6/8) or dvirdvādasa (mutual 2/12) with the lagna lord. The cara mātṛkāraka in a duṣthāna, especially the 6th house can indicate very adversely for mothers health. The mātṛkāraka in Cancer or Sagittarius is generally considered inauspicious for mother and unless other alleviating factors are present it can mean separation from mother or her early death.
Note on adoption
Adoption by another mother is confirmed if there is a malefic planet in the fourth house. The adopting mother is to be seen from the 11th house in the dvādaśāṁśa chart if the adoption is being done after the death (11th house is 8th from the 4th house) of mother. If the adoption is done while the mother is alive then this is seen from the 9th house which is the 6th house (service or growth) from the 4th house ruling mother. If the rāśi chart also has these indications then adoption is sure to occur. Formal or legal adoption needs the stamp of approval of Jupiter and this must aspect the concerned house in the dvādaśāṁśa chart.
Inheritance from mother
The eighth house is seen for all inheritance in general and specifically, the third house being the 12th (giving) from the 4th house (mother) shows the inheritance from mother. What we are looking for in the dvādaśāṁśa is (1) a link between the 2nd house (wealth) and 8th house (inheritance) to guarantee the inheritance. (2) A link between 3rd house and 8th house to show that this inheritance (8th house) is a partly or wholly obtained from what the mother gives (3rd house). (3) Moon the significator for mother associated with the 8th house and (4) the 8th lord not averse to allowing the inheritance to happen.
The presentation explains all this and gives a detailed analysis about parents.