Shodashvarga/ Divisional Charts Judgement Rules

In the last post I talked about the book New Techniques of Prediction by Shri Sheshadri Iyer. In that book he has proposed some fundamental rules for judging divisional charts. I have not used all these rules and not tested all of them. In fact, I am no expert in using Divisional Charts. I personally prefer mixing Krishnamurthy Paddhati with classical astrology for judgment. Nevertheless, I tried quite a few of them and found to be very useful in predictive astrology. Here are those rules 1. The most important and necessary condition for a planet to give beneficial effect of the D chart is its relative good position from the lagna of that D-chart irrespective of other factors such as being in inimical or debilitated sign or aspect or conjunction with other planets. Thus under this theory primary factor is its position from D-lagna. If the planet be in places other than 3,6,8, and 12 (Dusthanas) it gives good results, its magnitude depending on other factors. But if they are in Dustnanas they always give bad results whatever their other results be. But there are some exceptions to this: a)Kuja even in 6th in all D charts does good for he aspects lagna from 6th. b)Budha even in 8th in D-4 only gives good. Note the general theory of Budha being in 8 as being exceptionally lucky. It is only here and not in other D charts. c)Shani though in 8 does not kill, is the general say. This holds good only in D-8 chart when Shani is in D-8 lagna and not elsewhere. Thus the above 3 exceptions have to be remembered. 2. Consider both the Rasi chart (D-1) and the divisional chart to weigh an effect. As stated above, position in D chart surpasses that in D-1 chart. Even though a planet is in bad bhava in D-1, he gives good effects of a D chart if he is there in good position from D lagna. Likewise however powerfully and favorably a planet is situated in D-1, if he is in Dustana in the D chart he gives bad effects of that D-chart. 3. Having concluded the good or bad effects as per Rules 1 and 2 above the magnitude of the effect has to be judged from both D-1 and D-charts as follows: a.If the planet has any kind of Shadbalas [Temporal (Kalaja), Motional (chesta), exaltation (uccha), Directional (Digbala), Declinatory (Ayanabala), or positional (Sthanabala)] in D-chart and favourably situated from its Lagna it gives good effects of a higher magnitude, the more the quantum the more the simultaneous varied strengths. If in addition to this the planet is also powerfully situated in D-1 also excellent results of a superior degree happen. b.Even a mere ordinary good position in D-chart coupled with strong position in D-1 (though in Dustana in D-1) gives effects of a higher order. c.But, however strongly and favourably situated in D-1 if the planet be in Dustana in D-chart he does bad to that chart portfolio even if he is exalted or in his own house in that D-chart. All these establish the necessity of a planet being in good positions from the D-lagna to give the good results. 4. A combust or vanquished planet (in planetary fight) in D-1 is of no avail in D chart even if he is well placed and powerfully situated in D- Chart. He will give worst results to that D-effect if he is also badly placed in D-chart. It precisely amounts to dealing with a dead object.

5. If a planet situated favorably in D-chart is debilitated it gives good effect if it attains Neecha Bhanga. 6. Of all the powerful positions the most important are (a) Exaltation (b) Vargottama (c) Own house (d) Digbala. All these have to be applied to all the D-Charts. In this connection remember that a planet situated in the same sign both in D-1 and any other D-Chart must be construed as being in Vargottama with respect to that D chart and the effects of that D-chart read thereon. Unfortunately this aspect is being judged only by Navamsha position. (D-9) when you apply this theory you get convinced. 7. For reasons stated above exaltations in 3,6,8 or 12 in D-Chart are of no avail. 8. See if any of the general Yogas exist in the D-chart. If so gauge the magnitude by their strengths as stated above. 9. The effects of planets in the D chart get modified by conjunction or aspect of other planets in the D chart. Here only the natural benefics and natural malefics are to be taken and not the functional ones. Among benefics, Guru is the only planet to alleviate evil indicated by a planet in bad position in the D-chart. If that Guru is powerfully situated in that D chart his aspect is certainly of effect, but a debilitated Guru cannot be banked upon. 10. The birth Yogi and Avayogi have to be noted here. If the birth Yogi is in a good place in Dchart, he gives yoga to that effect but in a bad position he is lost. Similarly, birth Avayogi in a favorable position in D-chart will create hindrances, anxieties and trouble. 11. Lordship of Bhavas are to be considered only in D-1 and not in D-charts except lord of Dlagna. 12. A debilitated planet in D-Chart though in good position gives bad, if there be no Neecha Bhanga. 13. D-Lagna becoming Vargottama is itself an indication of the effect of that D-Chart going very high provided its lord is well placed there. If he is in Dusthana in such a D-chart, only dreamy effects are felt by the native. In addition to D-lagna being Vargottama, its lord be also likewise or otherwise powerfully and favourably situated in D-chart, he gives excellent results. 14. 3rd and 8th places are deathlike places. A planet in 8th or 3rd in D-chart causes death to that effect. In D-9 to wife, in D-10 to profession. Death may be construed as also severance. A planet in 3rd in D-10 causes retirement from service. Please note the exception of Shani in 1st house in D-8 and Budha in 8th in D-4. 15. 2nd house is said to be a neutral house. A planet in 2nd house in a D-chart also behaves likewise. 16. A planet in 6th house in D-chart in a powerful rasi gives good first and bad later on.

17. It is said in general astrology that the more the number of planets aspecting Lagna, the more powerful the native becomes. The same theory applies to D-chart also. 18. Benefics on either side of Lagna is said to confer Yoga. True even in the case of D-chart. But in such a situation if any malefic joins the benefic, the Yoga gets marred. Similarly, malefics on either side though spoils first, gets better if any benefics joins them. What is said of Lagna holds good with respect to the 7th house too. Here one thing has to be noted. In the case of malefics if they are Birth Yogi or in their own house in D-chart they give modified good effects. 19. Just as the 2nd and the 12th places from the lagna were dealt in point 18, if planets are placed equidistantly from lagna such as 2-12, 3-11, 4-10, 5-9, 6-8, 1-7 they cause effects as stated above depending on their natural benefic or malefic character. This is a special mention of Jaimini known as Sankhya Yoga. 19. In D-12 if moon is with Kethu invariably the native's mother becomes a widow. 20. Planets or bhavas hemmed in between malefics goes bad. Similarly a planet in a D-chart or a D-chart lagna hemmed in between malefics becomes bad. 21.Malefics in 12th, 1st and 2nd houses in a D-chart is not good. Benefics in 12th, 1st and 2nd houses in a D-chart is good. 22. An incident such as marriage day, commencement of profession or fresh undertaking, birth of an issue, etc happening during the period of a planet situated badly in the respective D-chart may not end happily. 23. Accession, election and other positions of conferrable nature are to be read from D-11. [D11 is Labhamsa (profit & loss) (2 degrees, 8 mins and 11 secs) He gave this quite a lot of importance. For even if one's status is not good a happily situated D11 chart will confer on the native financial felicity tending his balance sheet towards profit side even without the least exertion for the same due to his past good karma. D10 represents earned income, while D11 represents unearned income as patrimony, easy income, side income, lottery, gambling etc. The formation of this chart is peculiar. In all rashis start from Mesha only and go in reverse order. Thus you see that the sign Vrishabha goes without any Amsha as the last eleventh Amsha closes with Mithuna.] 24. Uccha with Neecha or one with his enemy Not good. 25. Of the 2 planets on either side of lagna or equidistant from D-lagna if one is benefic and the other malefic, then bad results are felt only during the malefic period. 26. A planet, though in the 8th house in D-chart, does not harm if aspected by a powerful Guru. 27. Female horoscope is specially treated by classics confining at least to our Indian womanhood. As marriage and married life is held sacred in India D-9 is held very important for females. If this Navamsha chart is good, all the rest are good.

28. A karaka in bad position in D-8 kills the relative connoted by the karaka. Sun in 8th house in D-8 kills father, Moon - Mother, Shukra -Wife and so on. 29. Any yoga in a D-chart is no doubt operative through out life but is particularly felt during their periods. 30. Even a debilitated planet in good position in a D-chart does good if he is a Yoga Planet. 31. In D-11 the effect of the Bhava occupied by the planet counted from D-lagna happens, one in 7th house causes marriage, in 4th property etc. 32. Parivartana Yoga (mutual exchange of grahas) existing in D-chart has its due effect. 33. What are all said of the planets in D-charts will be felt during their periods. 34. If the lord of the D-lagna is Birth Yogi or Duplicate Yogi he gives Yoga effects even in ordinary position. 35. If the lord of the D-lagna is in Dusthana the result will be bad on or after its Dasha. 36. Karaka in Bhava is bad as per general astrology. How to apply it to D-charts? Karaka in the corresponding D-lagna is bad. Example: If Budha is in lagna in D-24 education gets spoiled. Shukra in D-9 lagna affects the wife. Sun and moon in D-12 lagna affects father and mother respectively. Kuja in D-3 lagna affects the younger co-born and so on. Labels: divisional charts, shodashvarga, vedic astrology, vedic-astrology, vedicastrology Ansumalee Sood is an engineer and an ardent exponent of Vedic Astrology. He has authored a number of articles in Jyotish and is known for his expertise in estimating stock market turns. He is a regular at the Sunday classes at SJC, New Delhi (Guru: Sanjay Rath) Medical Astrology is but one of the branches of the divine science Jyotisha, that has perhaps tremendous practical utility in our lives. The actual disease and its diagnosis requires a lot of research involving the medical and astrological experts since it encompasses a very vast and intricate area. Vedic Astrology has an extremely rich methodology that can be employed to decipher the occurence of events, disease in the present context, as well as their timing, very accurately. In order to do so it is essential to understand and appreciate astrological genesis of disease. Texts on ancient Indian medicine contain certain references to planetary combinations causing specific diseases. These combinations are, however, too general to be of any great help in medical diagnosis. Nevertheless the revelation of certain principles therefrom can certainly be made use of. Similarly, astrological texts are replete with planetary combinations indicating specific ailments. These combinations are also fairly generalised and do not easily lend themselves for application to individual charts. They can be of some utility only if the essence of their underlying principles is understood. Vedic astrology is unique in another respect. It

advocates remedial measures in the form of propitiation of planets in the event of an untoward planetary combination. The term Medical Astrology at once brings to ones mind two points: The occurrence of disease, or the disturbance of ones ease. The role of Astrology as applied to disease. Health as defined by the World Health Organisation is a state of complete physical, mental and social well being and not merely an absence of illness. In the present times of awareness perhaps the inclusion of spiritual well being into the list is warranted to be a part of the definition of health. As per the ancient classic of ancient Indian system of medicine, Charaka Samhita, the mind and the body are the abodes of disease. For our purpose this definition will suffice and therefore our consideration of disease would include physical and mental disease only. There is a lot of ancient literature available separately on astrology and medicine. However on medical astrology the literature is indeed scanty. The present day medical astrology remains deficient in many ways. The primary underlying cause remains that the astrologers are generally not trained in medicine and the best of them do not have enough understanding of the functioning of the human body. On the other side it is rare to spot the combination of a medical person being an astrologer too. Till recently members of the medical fraternity had not shown much inclination towards astrology, though there is a definite perceptive and refreshing change of late. In order that there is sound research in medical astrology it is indeed essential that medical men/women take up the study of astrology in right earnest. The handling of this vital area by non-medical persons may not lead to the desired outcome. Yet another impediment for the modern day medical man, particularly qualified in the modern allopathic system of medicine, is the variance in the understanding of disease according to allopathy vis-a-vis the classical Indian system known as the Ayurveda. The classical texts use only the standard Ayurvedic terminology those do not lend themselves to translation into the modern allopathic system. Therefore the task of undertaking appropriate research in medical astrology may prove a non-starter unless the scope of medicine is broadened to include Ayurveda and Homeopathy also. In fact good progress has been made using astrology and homeopathy in Germany and Switzerland. Any tall claims made by non-medical astrologers in this connection would leave the divine science of astrology vulnerable to ridicule. A medical astrologer may consider the following factors while studying a chart with respect to disease: 1 Timing of disease. 2 Diagnosis. 3 Severity. 4 Treatment and remedy.

The above factors are equally important to the medical astrologer as well as to the doctor and the patient. Each may be briefly discussed, and the role of the astrologer versus that of the medical man outlined as follows: Timing (Onset) of disease This is the strong area of an astrologer. A sound astrologer, on examining a horoscope, should be able to indicate the time when a person is liable to fall ill. This may help in taking some preventive steps, especially the astrological remedial measures, to forestall the malady. For a medical man, it is not possible to predict a future illness. There are certain diseases that run in families and may be expected to occur in some of the blood relations of the native. On whom amongst the relatives the suffering may befall and when cannot be predicted with any degree of accuracy on the basis of the existing medical knowledge. Diagnosis (or the nature) of disease This is a weak area for the astrologer. To be sound in this will require a lot of research by medical men proficient in astrology. Diagnosis of a disease is the strongest area of the medical man, with all the sophisticated investigations at his disposal to help him in this regard. Severity (and Outcome) of disease A patient or a consultor is, naturally, concerned about the severity of an ailment and its outcome. Generally, a medical practitioner of today, with his sound knowledge, will be able to accurately decipher the possible course that an ailment may take in a given patient. An astute astrologer, too, should be able to indicate the severity and the outcome of an illness with a fair amount of accuracy, sometimes perhaps better than the medical practitioner. Treatment There is no doubt that medical remedies of today are far superior to and more reliable than any astrological remedies. Astrology can, however, help in two ways. Firstly, when adverse planetary influences indicate the occurrence of an ailment at a future date, and medical science understandably has no clue about it, resorting to propitiation of planets as a remedial astrological measure may be undertaken. Secondly, astrology can sometimes indicate whether or not surgical intervention is going to help, and when. In addition it is also possible that a sound astrologer may be able to point to a diseased organ or region when the medical man is finding it difficult to locate the site of illness; without doubt this happens frequently. It is but obvious that the area clearly offers many challenging opportunities for research. Following this it is earnestly hoped that medical astrology someday, perhaps sooner rather than later, would be of great help to the medical profession and therefore to the populace at large. Further delving into the area of medicine is precluded from the scope of the present paper. I would however very much like to present a brief glimpse into the astrological side.

Disease Classification Astrologically, disease may be classified into the following two categories: 1 Nija or due to self. 2 Agantuka or acquired. Would include inherited. Nija (Self) This type of disease can again be classified into two broad areas. First the physical type, namely relating to the physical body or the shareera. The eighth house and the eighth lord of the natal horoscope govern these. Second are the diseases effecting the mind or the chitta. These fall under the purview of the fifth house and lord, Moon and the eighth house and lord of the natal chart. Agantuka (Acquired) type of disease can also be categorised further into two broad areas. First the drishta, or that which is visible and due to known causes. The sixth house and lord and the shadripu are responsible here. Next is the adrishta, or the invisible and ostensibly caused due to unknown reasons. Problems related to evil spirits and like would also fall here. The badhak house and lord take charge here. Systems of the Body The main systems in the human body are governed by the planets as under: No. PLANET SYSTEM 1 Sun Skeletal (Bone) 2 Moon Circulation 3 Mars Muscular 4 Mercury Nervous system (& Skin) 5 Jupiter Digestive 6 Venus Reproductive 7 Saturn Excretory Problems in any particular system in the human body are likely to be caused by the planet inimical to the ruler of that system. The effect of Saturn, for instance, is virtually non-existent at birth and progressively goes on increasing with age. As a result any bone injury in early years tends to heal immediately while a similar injury in old age may prove stubborn and not heal at all sometimes. Jupiter is the naisargika karaka for growth. Cancer is unchecked growth of toxic cells in the human body. It is indicative of Jupiter having become malefic and having withdrawn its benign protection. Let there be no ambiguity, problems/disease are caused as a result of the atma having become agitated and desiring to leave the body. Further detailing of disease, its causes

and remedies may form the subject matter of an entire book and is therefore beyond the scope of the present paper. Readers desirous of more expansive study on the subject are referred to the Medical Astrology books by Dr.K.S. Charak. According to Ayurveda, the ancient Indian system of medicine, there are three basic humours that need to be in balance for the maintenance of health. Any imbalance in these three humours leads to bodily illness. The technical terms for the three are Vaata, Pitta and Kapha. The closest but inadequate translation would be wind, bile and phlegm respectively. Accordingly the Vaata element produces windy complaints, neurological disorders, joint pains etc. The Pitta is concerned with heat, inflammations, fever, liver and gall bladder problems etc. The Kapha element concerns with most of respiratory ailments, colds, asthma etc. Any mental level disease caused due to any one of the three humours can be cured with relative ease. On the other hand such a mental disease resulting out of a combination of two or more of the three humours cannot be addressed that easily and is known as sannipatta. Koluka (Special Shastamsa) Koluka is a very important subdivision of the rashi. Each rashi comprises six kolukas of 5o each. Kolukas are associated with the drekkana, i.e each drekkana has two kolukas. The effect of the planets causing disease is relative to the drekkana/koluka they are are posited in. Planets in the first drekkana effect the upper part of the body, mainly above the neck, while those in the second drekkana effect the middle part of the body also known as the trunk and lastly the ones in the third drekkana effect the lower parts of the body. The key here is that planet in the first koluka in any drekkana effect the interior working of the concerned body part while a planet posited in the second koluka of any drekkana effects the corresponding external organ. A typical example would be a planet in the first koluka of the first drekkan will have an effect on the brain internally while the same planet posited in the second koluka of the first drekkana will manifest its effect externally, maybe on the skin of the skull or the hair etc. Examples Chart A: Female born on 8 March 1921, 3 PM, New Delhi, India. Chart A (Cancer ascendant) belongs to a lady having a clear cancellation of balarishta, note day birth and waning Moon. Further take note of the 3 retrograde planets namely Jupiter, Saturn and Mercury holding out an adverse for health. Jupiter and Saturn are the 6th and 8th lords respectively, afflicting the ascendant lord Moon, Sun and Mercury. Amongst others Moon signifies anemia and Sun signifies stomach ailments. An extremely serious illness developed during Vimshottari mahadasha of Saturn and antardasha of Jupiter. The illness started in the pratyantar of Jupiter and peaked in the pratyantar of Saturn and gradually disappeared in the pratyantar of Mercury. The stomach ceased manufacturing vitamin B12 during this period, resulting in an extremely severe anemia, with a dangerously low count of red blood cells. Due to below-par medical treatment, the nature of the illness was not

detected/treated in a timely fashion, resulting in extreme weakness and inability to eat and continuous vomiting, forcing this lady to keep to her bed for months. The lady also suffers from chronic sleep disorders. Note that Jupiter is the 9th Lord ruling sleep. Chart B - Female born on 31st May 1957; 1: 16 PM, New Delhi. Venus signifies amongst others endocrine and hormonal disorders, reproductive organs etc. Note also the Taurus-Scorpio axis, representing the same theme. Ketu and Mars indicate surgical intervention. Venus also stands for part of the pancreas; Mercury signifies the throat while Ketu can bring viral/infective diseases and poisoning. The lady has suffered from a hyperactive thyroid on an on going basis. During the Vimshottari dasha of Saturn Mercury Venus she was hospitalized for a 2-week period for treatment of a pancreatic infection. The apparent cause was toxic food intake leading to bacterial infection; while in the hospital, she was, on the spur of the moment, also subjected to a radio-active iodine treatment to remove part of the thyroid on a permanent basis, a form of surgical intervention. Later during the Vimshottari dasha of Saturn, Rahu antar, Mercury pratyantar, she was operated upon for an ablation of the endometrium [lining] of the uterus was determined to be too thick. Note that at the time of the surgery, the Narayan dasha running was that of Taurus main period having A7 (Darapada), Venus and Sun in it, aspected by Capricorn having A8 (Mrityupada), opposite Saturn and in kendra to Jupiter. The sub-period was that of Capricorn having A8 in it, being aspected by Saturn, Venus, Sun and Jupiter.

Shodashvarga/ Divisional Charts Judgement Rules

In the last post I talked about the book New Techniques of Prediction by Shri Sheshadri Iyer. In that book he has proposed some fundamental rules for judging divisional charts. I have not used all these rules and not tested all of them. In fact, I am no expert in using Divisional Charts. I personally prefer mixing Krishnamurthy Paddhati with classical astrology for judgment. Nevertheless, I tried quite a few of them and found to be very useful in predictive astrology. Here are those rules 1. The most important and necessary condition for a planet to give beneficial effect of the D chart is its relative good position from the lagna of that D-chart irrespective of other factors such as being in inimical or debilitated sign or aspect or conjunction with other planets. Thus under this theory primary factor is its position from D-lagna. If the planet be in places other than 3,6,8, and 12 (Dusthanas) it gives good results, its magnitude depending on other factors. But if they are in Dustnanas they always give bad results whatever their other results be. But there are some exceptions to this: a)Kuja even in 6th in all D charts does good for he aspects lagna from 6th.

b)Budha even in 8th in D-4 only gives good. Note the general theory of Budha being in 8 as being exceptionally lucky. It is only here and not in other D charts. c)Shani though in 8 does not kill, is the general say. This holds good only in D-8 chart when Shani is in D-8 lagna and not elsewhere. Thus the above 3 exceptions have to be remembered. 2. Consider both the Rasi chart (D-1) and the divisional chart to weigh an effect. As stated above, position in D chart surpasses that in D-1 chart. Even though a planet is in bad bhava in D-1, he gives good effects of a D chart if he is there in good position from D lagna. Likewise however powerfully and favorably a planet is situated in D-1, if he is in Dustana in the D chart he gives bad effects of that D-chart. 3. Having concluded the good or bad effects as per Rules 1 and 2 above the magnitude of the effect has to be judged from both D-1 and D-charts as follows: a.If the planet has any kind of Shadbalas [Temporal (Kalaja), Motional (chesta), exaltation (uccha), Directional (Digbala), Declinatory (Ayanabala), or positional (Sthanabala)] in D-chart and favourably situated from its Lagna it gives good effects of a higher magnitude, the more the quantum the more the simultaneous varied strengths. If in addition to this the planet is also powerfully situated in D-1 also excellent results of a superior degree happen. b.Even a mere ordinary good position in D-chart coupled with strong position in D-1 (though in Dustana in D-1) gives effects of a higher order. c.But, however strongly and favourably situated in D-1 if the planet be in Dustana in D-chart he does bad to that chart portfolio even if he is exalted or in his own house in that D-chart. All these establish the necessity of a planet being in good positions from the D-lagna to give the good results. 4. A combust or vanquished planet (in planetary fight) in D-1 is of no avail in D chart even if he is well placed and powerfully situated in D- Chart. He will give worst results to that Deffect if he is also badly placed in D-chart. It precisely amounts to dealing with a dead object. 5. If a planet situated favorably in D-chart is debilitated it gives good effect if it attains Neecha Bhanga. 6. Of all the powerful positions the most important are (a) Exaltation (b) Vargottama (c) Own house (d) Digbala. All these have to be applied to all the D-Charts. In this connection remember that a planet situated in the same sign both in D-1 and any other D-Chart must be construed as being in Vargottama with respect to that D chart and the effects of that D-chart read thereon. Unfortunately this aspect is being judged only by Navamsha position. (D-9) when you apply this theory you get convinced. 7. For reasons stated above exaltations in 3,6,8 or 12 in D-Chart are of no avail. 8. See if any of the general Yogas exist in the D-chart. If so gauge the magnitude by their strengths as stated above. 9. The effects of planets in the D chart get modified by conjunction or aspect of other planets in the D chart. Here only the natural benefics and natural malefics are to be taken and not the functional ones. Among benefics, Guru is the only planet to alleviate evil indicated by a planet in bad position in the D-chart. If that Guru is powerfully situated in that D chart his aspect is certainly of effect, but a debilitated Guru cannot be banked upon.

10. The birth Yogi and Avayogi have to be noted here. If the birth Yogi is in a good place in Dchart, he gives yoga to that effect but in a bad position he is lost. Similarly, birth Avayogi in a favorable position in D-chart will create hindrances, anxieties and trouble. 11. Lordship of Bhavas are to be considered only in D-1 and not in D-charts except lord of Dlagna. 12. A debilitated planet in D-Chart though in good position gives bad, if there be no Neecha Bhanga. 13. D-Lagna becoming Vargottama is itself an indication of the effect of that D-Chart going very high provided its lord is well placed there. If he is in Dusthana in such a D-chart, only dreamy effects are felt by the native. In addition to D-lagna being Vargottama, its lord be also likewise or otherwise powerfully and favourably situated in D-chart, he gives excellent results. 14. 3rd and 8th places are deathlike places. A planet in 8th or 3rd in D-chart causes death to that effect. In D-9 to wife, in D-10 to profession. Death may be construed as also severance. A planet in 3rd in D-10 causes retirement from service. Please note the exception of Shani in 1st house in D-8 and Budha in 8th in D-4. 15. 2nd house is said to be a neutral house. A planet in 2nd house in a D-chart also behaves likewise. 16. A planet in 6th house in D-chart in a powerful rasi gives good first and bad later on. 17. It is said in general astrology that the more the number of planets aspecting Lagna, the more powerful the native becomes. The same theory applies to D-chart also. 18. Benefics on either side of Lagna is said to confer Yoga. True even in the case of D-chart. But in such a situation if any malefic joins the benefic, the Yoga gets marred. Similarly, malefics on either side though spoils first, gets better if any benefics joins them. What is said of Lagna holds good with respect to the 7th house too. Here one thing has to be noted. In the case of malefics if they are Birth Yogi or in their own house in D-chart they give modified good effects. 19. Just as the 2nd and the 12th places from the lagna were dealt in point 18, if planets are placed equidistantly from lagna such as 2-12, 3-11, 4-10, 5-9, 6-8, 1-7 they cause effects as stated above depending on their natural benefic or malefic character. This is a special mention of Jaimini known as Sankhya Yoga. 19. In D-12 if moon is with Kethu invariably the native's mother becomes a widow. 20. Planets or bhavas hemmed in between malefics goes bad. Similarly a planet in a D-chart or a D-chart lagna hemmed in between malefics becomes bad. 21.Malefics in 12th, 1st and 2nd houses in a D-chart is not good. Benefics in 12th, 1st and 2nd houses in a D-chart is good. 22. An incident such as marriage day, commencement of profession or fresh undertaking, birth

of an issue, etc happening during the period of a planet situated badly in the respective Dchart may not end happily. 23. Accession, election and other positions of conferrable nature are to be read from D-11. [D11 is Labhamsa (profit & loss) (2 degrees, 8 mins and 11 secs) He gave this quite a lot of importance. For even if one's status is not good a happily situated D11 chart will confer on the native financial felicity tending his balance sheet towards profit side even without the least exertion for the same due to his past good karma. D10 represents earned income, while D11 represents unearned income as patrimony, easy income, side income, lottery, gambling etc. The formation of this chart is peculiar. In all rashis start from Mesha only and go in reverse order. Thus you see that the sign Vrishabha goes without any Amsha as the last eleventh Amsha closes with Mithuna.] 24. Uccha with Neecha or one with his enemy Not good. 25. Of the 2 planets on either side of lagna or equidistant from D-lagna if one is benefic and the other malefic, then bad results are felt only during the malefic period. 26. A planet, though in the 8th house in D-chart, does not harm if aspected by a powerful Guru. 27. Female horoscope is specially treated by classics confining at least to our Indian womanhood. As marriage and married life is held sacred in India D-9 is held very important for females. If this Navamsha chart is good, all the rest are good. 28. A karaka in bad position in D-8 kills the relative connoted by the karaka. Sun in 8th house in D-8 kills father, Moon - Mother, Shukra -Wife and so on. 29. Any yoga in a D-chart is no doubt operative through out life but is particularly felt during their periods. 30. Even a debilitated planet in good position in a D-chart does good if he is a Yoga Planet. 31. In D-11 the effect of the Bhava occupied by the planet counted from D-lagna happens, one in 7th house causes marriage, in 4th property etc. 32. Parivartana Yoga (mutual exchange of grahas) existing in D-chart has its due effect. 33. What are all said of the planets in D-charts will be felt during their periods. 34. If the lord of the D-lagna is Birth Yogi or Duplicate Yogi he gives Yoga effects even in ordinary position. 35. If the lord of the D-lagna is in Dusthana the result will be bad on or after its Dasha. 36. Karaka in Bhava is bad as per general astrology. How to apply it to D-charts? Karaka in the corresponding D-lagna is bad. Example: If Budha is in lagna in D-24 education gets spoiled. Shukra in D-9 lagna affects the wife. Sun and moon in D-12 lagna affects father and mother respectively. Kuja in D-3 lagna affects the younger co-born and so on. Labels: divisional charts, shodashvarga, vedic astrology, vedic-astrology, vedicastrology

# posted by Punit Pandey : 12:17 AM

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Marma Points and the Practice of Yoga

Marmas and Pratyahara: Marmas as Control Points

The main aspect of Yoga practice that actively considers the use of marmas is the practice of Pratyahara, which is the fifth branch of Yoga. Pratyahara mediates between the outer factors of Yoga, which include Asana and Pranayama, and the inner factors of Yoga, which mainly consist of meditation. Pratyahara is the door between the outer and inner factors of Yoga that allows us to turn our energy inward. Pratyahara literally means withdrawal, like a turtle withdrawing into its shell. It refers to various internalization exercises designed to control the senses and motor organs and introvert the mind. Such are closing ones eyes and ears to look and listen within or mauna, the practice of silence and not speaking in order to control the vocal organ. However, there are common and more physical forms of Pratyahara, which are mainly relaxation exercises; tightening and releasing the energy in various muscles and joints, which affects related marmas. This also clears the energy in the organs and system that the related marmas control. We can understand the relevance of marmas and Pratyahara when we consider that marmas are control points, through which Prana and the various organs of the body can be worked on. Each marma point has various organs, systems, senses, nadis and chakras that it rules over. Through working on that particular marma, we can control or affect these factors in various therapeutic manners. The great yogic text, Vasishta Samhita, contains an important section explaining the use of specific marmas for the practice of Pratyahara. We have included a translation and summary of the material as it is not available in English. Great yogis ever praise Pratyahara as concentration (Dharana) in the eighteen marma places of Prana. Drawing the Prana from each of these places is said to be the best form of Pratyahara. The text then mentions eighteen such marmas and their locations. Eighteen Yogic Marma Regions and Main Corresponding Marmas

1. 2. 3. 4. 5. 6. 7.

The toes are the starting point. Kshipra marma. The ankles: four and a half finger units from the toes. Gulpha (ankle) marma. The middle of the calf: ten finger units from the ankle. Indrabasti marma The root of the knee: eleven finger units from the middle of the calf. This marma is not one of the classical 107, but can also be used. The center of the knee: two and a half finger units from the root of the knee. Janu marma. The middle of the thigh: From the knee to the middle of the thigh is nine finger units. Urvi marma. The anus: From the middle of the thigh to the root of the anus is nine finger units. Guda

marma.

8. 9.

The middle of the hip : From the root of the anus to the middle of the hip is two and a half finger units. Kukundara and Nitamba marmas. The root of the urethra: From the middle of the hip to the root of the urethra is two and a half finger units. Vitapa marma. navel: From the root of the urethra to the navel is ten and a half finger units. Nabhi center of the heart: From the navel is the middle of the heart is fourteen finger units.

10. The 11. The

(navel) marma. Hridaya (heart) marma.

12. The base of the throat: six finger units from the middle of the heart. Nila marma. 13. The root of the tongue: From the root of the throat to the root of the tongue is
units. Shringataka marma.

four finger

14. The

root of the nose : From the root of the tongue to the root of the nose is four finger units.

This marma is not one of the classical 107, but control of it can be related to Phana marma by the nostrils at the base of the nose.

15. The center of the eyes: From the root of the nose to the eyes is one-half finger units. Apanga
marma.

16. The

middle of the brows: From there to the middle of the brows is one-half finger unit.

Sthapani marma.

17. The center of the forehead. From the middle of the brows to the center of the forehead is three
finger units. The marma point here is not one of the classical 107 but is still very useful.

18. The

top of the head: From the middle of the forehead to the top of the head is three finger

units. Adhipati marma.

These eighteen marma regions include points for seven chakras (the root of the anus (Muladhara), the root of the urethra (Svadishthana), the navel (Manipura), the heart (Anahata), the root of the throat (Vishuddha), the middle of the brows (Ajna) and the top of the head. The regions of the eyes, the root of the nose and the root of the tongue, as well as the middle of the brows relate to the third eye or Ajna chakra. Similarly, the point on the forehead relates to the crown chakra. The point at the root of the tongue is an important meditation place and gives control over Soma or amrit. These marma regions also relate to the fourteen nadis or channels of yogic thought. The root of the anus relates to Alambusha nadi. The root of the urethra relates to Kuhu nadi. The navel relates to Vishvodhara nadi. The heart relates to Varuna nadi. The root of the tongue relates to the Sarasvati nadi. The top of the head relates to the Sushumna nadi. The eyes relate to the Pusha and Gandhari nadis. The marmas along the legs relate to the Hastijihva (right side) and Yashasvati (left-side) nadis.
Marmas, Regions of the Body and the Five Elements

The body can be divided into five regions relative to the five elements. We can treat the elements in the body according to the marmas in the portion that relates to them. 1. MARMAS IN THE REGION FROM THE FEET BELONG TO THE EARTH ELEMENT.
Key marma: Talahridaya on the feet. 2. MARMAS IN THE REGION FROM THE KNEES TO THE ANUS BELONG TO THE WATER ELEMENT.

Key marma: Urvi marma on the middle of the thighs. 3. MARMAS IN THE REGION FROM THE ANUS TO THE HEART BELONG TO THE FIRE ELEMENT. Key marma: Nabhi (navel) marma on the navel. MARMAS IN THE REGION FROM THE HEART TO THE MIDDLE OF THE EYEBROWS BELONG TO THE AIR ELEMENT. Key marma: Phana marma on the nostrils. MARMAS IN THE REGION FROM THE MIDDLE OF THE BROWS TO THE TOP OF THE HEAD BELONG TO THE ETHER ELEMENT. Key marma: Adhipati marma on the head.

4.

5.

Marma Meditation Below we have presented a form of meditation and Pratyahara using marma points according to this yogic teaching, as Vasishta Samhita states, One should practice concentration by drawing ones Prana by the power of attention from each of these marma regions. To do this practice the following method carefully, using inhalation and exhalation at each marma region, much like flexing and relaxing of the muscles. 1. Direct your attention to your toes. On inhalation, gather your energy there. On exhalation,
release it. Feel this region of your body energized, healed and relaxed. 2. Move your attention to your ankles. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the middle of your calves. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the base of your knees. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the middle of your knees. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your energy to the middle of your thighs. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your energy to the root of your anus. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your energy to the middle of your hips. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your energy to the root of your urethra. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your energy to your navel. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your energy to your heart. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

3.

4.

5.

6.

7.

8.

9.

10.

11.

12.

Move your energy to the root of your throat. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the root of your tongue. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the root of your nose. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to your eyes. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the point between your brows. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the middle of your forehead. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed. Move your attention to the top of the head. On inhalation, gather your energy there. On exhalation, release it. Feel this region of your body energized, healed and relaxed.

13.

14.

15.

16.

17.

18.

In this practice one concentrates both mind and Prana in each of these regions starting with the feet. Gather your attention from one marma region to another like climbing a series of steps from the bottom of the body to the top of the body. Finally, you can hold your awareness at the top of the head in the space of the Supreme Self beyond birth and death and all suffering. However, you can also direct your breath and attention to any of these marma sites to heal that area or for specific therapeutic purposes. Marmas and the Use of Mantra Mantra is not only used for spiritual purposes but has a wide application for healing purposes. Mantra therapy, Mantra Chikitsa, is widely used in all aspects of Ayurveda. Mantras have a special application to energize and protect marma points. Mantras can create a protective covering or armor (kavacha) at a psychic or pranic level. They also facilitate the flow of Prana through the marma region which can be directed by our energy of attention. Many mantras can be used for this purpose. For the sake of brevity and simplicity we will only mention a few. The Mantra Purusha, which correlates the different root sounds of the Sanskrit alphabet to the various parts of the body, can also be used for this purpose.
Important Bija (Seed) Mantras and Usage With Marmas

The mantra HUM (pronounced hoom) is Varma bija or the seed sound of

protection, having a fiery nature. It can be used specifically to protect marma and varma points and is probably the most important mantra in this regard. It can be repeated relative to any marma that one wants to protect from injury or debility. This mantra can be used along with the marma meditation practice outlined above to create a protection of mantra (mantra-varma) around the physical body and the aura. Visualize this mantra as creating a deep blue protective force that can ward away all negativity, disease or debility. Chanted with a shorter u-sound, as in the word put, HUM has a more fiery energy for purposes of warming the marmas and increasing Agni or fire at their

locations.
The mantra OM is Prana bija or the seed sound of energy and vitality. It can be repeated relative to any marma that one wants opened, cleared and released. It carries the energy and immortal force of the higher Self (Atman).

guidance and concentration. It can be used for directing mental energy and healing intentions to any marma point. It holds the Sarasvati energy, the energy of wisdom and creativity. The mantra KRIM (pronounced kreem) is the seed sound of Kriya shakti or the power of action and represents electrical force. It can be used to stimulate and energize any marma with pranic force. It holds the Kali energy, the energy of transformation, internalization and spiritual awakening. The mantra SHRIM (pronounced shreem) is the seed sound of well-being and projects a nutritive lunar energy. It can be used to heal or soothe any marma region, particularly from conditions of weakness. It holds the Lakshmi energy or the positive force of health, well-being and prosperity. The mantra HRIM (pronounced hreem) is the seed sound of the heart, space and Prana and projects a solar force. It can be used to open, energize and heal any marma. It holds the Goddess energy in general as a force of health, vitality and enlightenment. The mantra KLIM (pronounced kleem) is the power of attraction or magnetic energy. It can be used to increase Kapha or Ojas energy at any marma. You should recite these mantras a minimum of 108 times (or multiples thereof) for one month (preferably between two new moons) in order to fully energize any marma. It is best to meditate upon the marma you intend to energize and repeat the mantra along with the breath, energizing the marma on inhalation and releasing it on exhalation. Mantras for the Elements and the Chakras The seed mantras of the elements can also be used at the marma points that connect to the chakras, like the mantra YAM for the region of the heart. Earth Water Fire Air Ether LAM (pronounced lum as in lump) VAM (pronounced vum) RAM (pronounced rum as in rump, with the r-sound rolled) YAM (pronounced yum) HAM (pronounced hum as in hump)

The mantra AIM (pronounced aym) is Guru bija the seed sound of speech,

Mantra Marma Meditation One can also use mantras relative to the eighteen marma regions mentioned above. In this regard, use the mantra OM on inhalation to gather energy in the marma region, and use the mantra HUM on exhalation to protect and fortify the marma. One can visualize OM as creating a golden light to

energize the marma and HUM creating a dark blue light to protect it.