THE ROLE OF TMKRAKA AND

CARA KRAKAS IN THE CHART

Gauranga Das


1. The Role of Cara Krakas

Mahari Parara deals with the three types of krakas in chapter 34 of Bhat Parara
Hora stra entitled krakdhyya. Of the three groups of krakas, viz. cara, sthira and
naisargika krakas, the most important group stands to be the cara krakas, which are
lorded by r Viu and will indicate how the Paramtm guides the native towards the
goal of ultimate perfection and regaining his lost relationship with Bhagavn. Of the 8
(or 7) cara krakas the king is the tmkraka or significator of the self, which will
indicate the natives spirit, mentality, and desires leading to his rebirth in this material
world. So in this way the tmkraka does not only indicate the path of salvation for the
jva, but also represents his free will by which he may choose to stay away from
Bhagavn and engage in searching happiness in this mundane realm. Thus the
tmkraka will also indicate the obstacles on the path of ones spiritual advancement
and the arrangement made by the Lord to destroy those obstacles, which often entails
suffering.

2. Number of Cara Krakas

A Qaa_h&SaMPa[v+YaaiMaGahaNaaTMaaidkarkaNa( )
SarVYaaidXaNYaNTaaNa( raNTaaNa( Vaa_ Sa&: YakaNa( ))1))
A&XaE" SaMaaEGa]haEaEc ed(raaNTaaNa( ic NTaYaeTa( Tada)
SaEv karkaNaev&ke-ic d aEPa[c +aTae ))2))

athha sampravakymi grahntmdikrakn
saptaravydianyantn rhvantn vasa khyakn
a ai samau grahau dvau cedrhvntn cintayet tad
saptaiva krakneva kecidaau pracakate

Now I speak of the planetary krakas called tm etc. There are 7 cara krakas from the
Sun to Saturn or 8 from the Sun to Rhu. According to some if two planets have equal
degrees, then only should Rhu be considered as a kraka. Although some say that there is
only 7 planets, others say that always 8 should be taken. [BPHS 34.1-2.]

As it will be seen from the following lokas, the carakrakatva is occupied by the planets
on the basis of their degrees covered in the signs they occupy, irrespective of the sign
itself. The planet achieving the highest degree becomes the tmkraka. However in
some cases it is possible that two planets are at exactly the same degree, minute and
second in their respective signs. In this case, two planets will occupy the post of the
respective kraka and they will compete for it. At the same time the next kraka-place
becomes vacant, and its role will be played by the sthira or naisargika kraka.

Why is Rhu included and Ketu excluded from the range of cara krakas? Naturally all
planets have naisargika krakatvas or natural significations including Ketu, because the
Lord has assigned roles to all of them, and Brahm created their significations. However
Ketu is the moka-kraka, or significator of liberation for the cycle of repeated birth
and death, and thus he does not cause suffering or teach lessons for our advancement.
He just gives the knowledge and whether we take it or not depends on our free will.
Thus even Rhu is able to direct the native towards God if he becomes the tmkraka.
This is seen in charts of saintly persons like rla Prabhupda or Rmaka
Paramaha sa.

On the other hand, while the 8-kraka system is useful in jtaka of living entities with
the ability of procreation, the 7-kraka system will be useful in mundane astrology for
bodies without the ability of procreation, because in the 7-kraka system the
putrakraka (significator of son) is excluded. Also Rhu would appear only in
exceptional cases, as Rhu indicates the individuals karma-bandha (sinful reactions
that tie him down). However organizations will not have individual karma, rather the
nodes would indicate the collective karma of their members.

3. Calculation of tmkraka

A aTMaaSaUYaaRid%$aNaa&MaDYae &XaaiDak-aeGa]h" )
A&XaSaaMYaek-LaaiDaKYaaTa( TaTSaaMYaeivk-LaaiDak-" ))3))
buDaEraiXak-LaaiDaKYaad( Ga]a aeNaEVaaTMak=ark-" )
A&XaaiDak-" kark-" SYaadLPa>aaGaae_NTYak=ark-" ))4))
MaDYaa&XaaeMaDYa%e$" SYaduPa%eTa" SaWv ih )
ivl /aeMaGaMaNaad\ahaer&Xaa" XaaeDYaa" %viTa" ))5))
A &Xak]=MaadDaae_Da"SQara: Yaa"k=ark=awiTa)
A aTMaa: Yak=ark-STaezuPa[DaaNa&k-QYaTaeiJ a))6))
SaWv J aaTak=aDaaIXaaeivj eYaaeiJ aSataMa)
YaQa>aUMaaEPa[iSaae_iSTaNara<aa&i+aiTaPaal /k-" ))7 ))
SavRvaTaaRiDak=arI c bNDak*=NMaae+ak*=Ta( TaQaa))8))

tm s rydikhen madhye hya dhiko graha
a asmye kaldhikyt tatsmye vikaldhika
budhai rikaldhikyd grhyo naivtmkraka
a dhika kraka sydalpabhgontyakraka
madhy o madhyakhea sydupakheta sa eva hi
vilomagamandrhora odhy khavahnita
a akramdadhodha sycarkhy krak iti
tmkhyakrakasteu pradhna kathyate dvija
sa eva jtakdho vijeyo dvijasattama
yath bh mau prasiddhosti nar kitiplaka
sarvavrtdhikr ca bandhaknmokakt tath

The tmkraka planet is that one whose degrees are the greatest in number among
the planets Sun etc. If the degrees are identical, then the one having more minutes
(kals) and if they are also identical, the one having more seconds (vikals) will be the
tmkraka planet. The learned should know that not the one which passed more signs
and degrees is the tmkraka. The planet that has the highest number of degrees is the
tmkraka, the one who has the lowest number is the antyakraka, and the ones in
between are called madhyakhea. There is also upakhea. Due to his retrograde motion
the degrees of Rhu should be deducted from 30 and the remainder should be
considered as tmkraka. Situated lower and still lower in the order of degrees, kals
and vikals the planets ara cara krakas. O brhmaa, of these it is the tmkraka
which is called the principal kraka. O excellent of brhmaas, it is he who should be
regarded as the king of the nativity. As in the country the king is the most famous of
all the men there, he is the head of all the affairs of the country and is entitled to arrest
and release men. [BPHS 34.3-8]

The above lokas reveal a number of important factors regarding the calculation of the
tmkraka. While calculating the order of krakas the planet with the highest degrees,
minutes and seconds (irrespective of the occupied sign) will become the tmkraka.
The lowest is called the antyakraka (or drkraka) and the ones in between are called
madhyakhea. Sometimes if two planets fall exactly into the same degree, minutes and
seconds, then two planets will compete for the krakatva. In this case the stronger
becomes the respective cara kraka, and the weaker one will be called upakhea. It also
influences the signification, but in a subordinary way.

During calculations it should be noted that Rhus degrees should be counter from the
end of the sign and not the beginning, because he is always retrograde. However the
other planets performing retrograde motion in the chart should still be calculated as
ordinarily. The Mahari's mentioning of Rhu as candidate for the post of even
tmkraka, indicates that for jtaka purposes, Parara was in the favour of the 8-
cara-kraka system, as opposed to the 7-cara-kraka system, in which Rhu could never
become the tmkraka. Also the specific method of calculation for Rhu indicates that
Mahari implies usage of mean nodes as opposed to true nodes, which at times become
direct, and thus the above principle would lose its logical basis.

4. Importance of tmkraka

YaQaraJ aaj aYaaivPa[ Pau}aaMaaTYaadYaaeJ aNaa" )
SaMaQaaRl /aek-k=aYaeRzuTaQaEva_NYaeiPak=ark=a" ))9))
A aTMaaNaukUl /Maeva}a>aviNTaf -l /daYak-" )
Pa[iTakU=l e/ YaQaa>aUPaeSaveR_MaaTYaadYaaeiJ a))10))
k=aYa| k-Tau| MaNau ZYaa<aa&NaSaMaQaaR>aviNTaih )
TaQaa_TMakarke- U=reNaa_NYaeSvXaaE>adaYak-" ))11))
A NaukU=l e/ Na*PaeYaTa( SaveR_MaaTYaadYaaeiJ a)
NaaXau>a&ku-vRTaeTaaNYaaeSva_Xau>adaYak==" ))12))

yath rjjy vipra putrmtydayo jan
samarth lokakryeu tathaiv nyepi krak
tmnuk lamevtra bhavanti phaladyaka
pratik le yath bh pe sarve mtydayo dvija
krya kartu manuy na samarth bhavanti hi
tath tmakrake kr re n nye svaubhadyaka
anuk le npe yadvat sarve mtydayo dvija
nubha kurvate tadvannnyo sv ubhadyak

O Vipra, just as by the order of the king his son and his ministers etc. are capable of
doing public works, in the same manner the other krakas are also giving their effects
in conformity with the tmkraka planet. O brhmaa, just as the ministers etc. are
not capable of doing public works if they are adverse to the king, in the same way if
the tmkraka is inauspicious, the other krakas are unable to give auspicious effects.
O brhmaa, just as all the ministers etc. are favourable if the king is favourable, in the
same way the other krakas also do not exert their malefic influence if the tmkraka
is favourable. [BPHS 34.9-12]

The tmkraka is called the king of the horoscope. Hence it is evident that neither the
rja-yogas (combinations conferring power and wealth), nor the pravrajya-yogas
(combinations conferring spiritual advancement) are able to function properly unless
the tmkraka grants permission for them either by dint of conjunction,
dispositorship, aspect or argala. On the other hand, the tmkraka is the protector of
the self, so in the same way it will protect the native from the effect of the yogrias
(malefic combinations) which would otherwise destroy the native.

The tmkraka indicates the force of the soul to achieve a certain goal. Therefore it is
said that if the tmkraka conjoins the lagna in ri/nav a then the stage is set for
self-actualization, in other words, the native is able to realise the desires of his soul;
whether they are material or spiritual. If, however the tmkraka does not activate a
certain combination or potential in the chart, then it may remain dormant, as the soul is
not interested in achieving that goal. In other words, you can put the fruit into
someones hand but cannot force him to eat it. It is also important to note which area
will be destroyed or blocked by the tmkraka by becoming the badhakea of a certain
house or falling into the 6
th
, 8
th
or 12
th
from the house.

In this way it is seen that the tmkraka may play not only a spiritual role. Mahari
Parara specifically mentions rja-yogas caused by the combination of the tmkraka
with the pitkraka (power conferred upon the native by his elders) and the tmkraka
with the putrakraka (power conferred upon the native by his followers). This dual role
of the tmkraka is also confirmed by the statement bandhaknmokakttath, i.e. that
the tmkraka may cause the bondage or release of any of his subordinates, i.e. the rest
of the krakas or planets. Thus the tmkraka may support or block the planets of the
chart, and may also indicate the liberation of the jva from the bondage of karma or its
unwillingness to pursue the same.

In the next portion, the Mahari points out the dual role of the tmkraka in directing
the activities of the planets by using the phrases anuk la-pratik la (favourable-
unfavourable) and ubha-kr ra (benefic-malefic). The first one would indicate the
compound relationship of the grahas to the tmkraka, i.e. their being friends or
enemies etc. based on the combination of natural and temporary relationships
(naisargika and tatklika sambandha). The planets which are friendly to the
tmkraka will receive support from it while those which are inimical, will be blocked
by it.

The phrase ubha refers to natural benefics like J upiter (giving wisdom), Venus (giving
enjoyment) and Moon (giving happiness), and kr ra refers to natural malefics like
Saturn (giving ignorance), Mars (giving anger/aggression), Sun (giving heat and passion)
and Rhu (giving demoniac desires). So according to the loka above, if the tmkraka
is a malefic planet, it will support the other krakas represented by natural malefics,
while if it is a benefic planet, it will support the benefic cara krakas.

5. The Other Seven Krakas

A aTMak=ark=>aaGae>YaaeNYaUNaa&Xae_MaTYak=ark-" )
TaSMaaNNYaUNaa&Xak-ae>a]aTaaTaNNYaUNaaeMaTa*Sa&j k=" ))13))
TaNNYaUNaa&Xa" iPaTaaTaSMaadLPaa&Xa" Pau}ak=ark-" )
Pau}aaNNYaUNaa&Xak-aej aiTaj aRTaeNYaUNaa&Xak-aeih Ya" ))14))
Sadark=ark-aej eYaaeiNaivRXa&k- iJ aaetaMa )
c ra: Yak=ark=aWTaeb]a <aak-iQaTaa" Paura))15))
MaaTa*k=ark-Maeva_NYaaevdiNTaSauTak=ark-Ma( )
aEGa]haE>aaGaTauLYaaEc eaYaeTa&YaSYaJ aNMaiNa))16))
TadGa]k=ark-SYaEv&LaaePaaej eYaaeiJ aaetaMa)
iSQarkark-vXataSYaf -l /&j eYa&Xau>aa_Xau>aMa( ))17 ))

tmkrakabhgebhyo ny n o mtyakraka
tasmnny n ako bhrt tanny nomtsa jaka
tanny n a pittasmdalp a putrakraka
putrnny n ako jtirjterny n ako hi ya
sa drakrako jeyo nirvia ka dvijottama
carkhyakrak ete brhma kathit pur
mtkrakamev nyo vadanti sutakrakam
dvau grahau bhgatulyau cejjyet yasya janmani
tadagrakrakasyaivam lopo jeyo dvijottama
sthirakrakavattasya phala jeya ubh ubham

O excellent of the brhmaas, the planet next to the tmkraka in his degrees is
called amtyakraka, the planet having fewer degree than the amtyakraka is called
bhrtkraka, the next to bhrtkraka in degrees is mtkraka, and next to him in
degrees is pitkraka, next putrakraka, next jtikraka, and next to jtikraka in
degrees should be undoubtedly the drkraka. Since ancient times the brhmaas
have spoken of these as cara krakas. Some other astrologers take the mtkraka and
the putrakraka to be the same. If the degrees etc. of two planets are identical, both are
considered as one kraka, and O excellent of the Brhmaas, in this case the next
kraka is eclipsed. In such a state the auspicious or inauspicious effects of that kraka
should be known from the sthira kraka. [BPHS 34.13-17]

The nomenclature of the cara krakas develops in the following way:

1. tmkraka: This is the principal kraka, the king of the chart, and it will direct
the function of all the other ones, as much as the tm directs the functions of all
the senses. It signifies the living entity himself, the desires with which he was born
into this world, and the way to become free from these desires.

2. Amtyakraka: This is the advisor or minister, which gives advise to the tm on
how to fulfill its desires. It refers to the manas or mind, while the tm is the soul.
Although the amtyakraka is subordinate to the tmkraka, often times it is
able to influence the tm very strongly. Therefore if the amtyakraka is
regularly propitiated by prayers etc., then it will direct the tm on the path to
God.


3. Bhrtkraka: This is the significator of brothers and co-born, who are expected
to help and support the native in times of need. It also signifies the Guru, who is
the next one to the manas who can guide the tm towards Bhagavn.

4. Mtkraka: This is the significator of mother. She is the one who brings the tm
into this world, and gives him his first direction. Saints like Nrada Muni, r
Prahlda, Dhruva Mahrja etc. attained spiritual perfection by the blessings of
their mothers.

5. Pitkraka: This is the significator of the father. He is the one who delivers the
soul into the womb of the mother, but he is only second in the order after her,
because on his own, he is not able to maintain the child during pregnancy and
childhood.

6. Putrakraka: This is the significator of the sons. The sons are the future of the
native, and they perform the last rites of their parents.

7. J tikraka: This is the significator of the uncles and other relatives. The
relationship with the relatives is next to importance of the sons. They are
supposed to help the native and teach him different skills.

8. Drkraka: This is the significator of wife. The wife is considered to be the
better half of the native, and therefore she is akin to the self. The self is always
last in the order of importance, therefore the 8
th
planet will indicate the kraka of
the wife. Also, the wife is oft times considered to be the least helpful in ones
spiritual advancement.

In the 7-kraka system (used for mundane horoscopy) the 4
th
kraka, mtkraka takes
up the role of putrakraka as well, and thus pitkraka becomes the 5
th
, jtikraka 6
th

and drkraka is 7
th
. However, if in any of the two systems two planets are found to be
competing for a krakas place, then the next place automatically falls vacant. In this
case the previous kraka steals the next one, and its place is occupied by the sthira
kraka. Some say the use of naisargika kraka instead is advisable, as sthira kraka is
not active during life, only at death. Also, theres no sthira krakas for the tm and
manas, therefore in their case it is natural to take the naisargika krakas, Sun and
Moon. In any case, the lists of sthira and naisargika krakas to replace the respective
cara krakas are given herewith:

Table 1: Cara-Sthira-Naisargika Kraka Relations

NUMBER CRA
KRAKA
STHIRA KRAKA NAISARGIKA
KRAKA
1. tm (soul) Sun
2. Amtya
(advisor)
Moon
3. Bhrt
(brother)
Mars (younger) or Saturn
(elder)
Same, plus J upiter
(Guru)
4. Mt (mother) Moon or Mars (the strongest) Moon
5. Pit (father) Sun or Venus (the strongest) Sun
6. Putra
(children)
J upiter J upiter
7. J ti (uncles) Mercury Mercury
8. Dr (spouse) Venus (wife) or J upiter
(husband)
Venus or J upiter (the
same)

6. Characteristics of the tmkraka

The different planets becoming the tmkraka in the chart of the native will indicate a
different mentality being displayed in the spirit of the native.
According to the natural krakatvas of the planet: If the planet is a benefic, the native is
more agreeable and less resistant in his search for truth. However if the planet is a
malefic, then the native takes up more suffering and difficulty to achieve his goals. The
qualities of planets becoming tmkraka and the lessons they teach are listed as
follows:

Sun: The native is very dharmic, and usually fights for the truth or accepts a lot of
suffering to uplift others. He has to learn to overcome his ego and become humble.
Examples: J oan of Arc, Swami Vivekananda.

Moon: The native is very sensitive, more easily influenced by the emotions of others,
humanitarian and helpful. He should learn to be very caring and compassionate.
Examples: Ramaa Mahari, di-akarcrya.

Mars: The native is willing to be confronted on issues of philosophy and spirituality, is
very straightforward. He should refrain from all forms of violence and adhere to the
path of ahi s.
Examples: the Dalai Lama, C.G J ung.

Mercury: The native may be too communicative and superficial, inconsistent in his
spirituality. He should control his speech and be truthful at all times.
Examples: r Aurobindo, Leo Tolstoy.

J upiter: The native is wise and happy and tries to make others wise and happy. The
native should learn to respect Guru, husband and children.
Examples: Mahtm Gandhi, Osho.

Venus: The native is fond of luxury and enjoyment, on the high end is love personified.
On the low end, it denotes a doubtful character. He should develop a very clean
character and refrain from illicit sex/lust.
Examples: Albert Scweitzer, Benito Mussolini.

Saturn: Accepts a lot of suffering and is resistant to it, he is not dependent on the amount
of happiness/distress he achieves. He should learn how to avoid giving sorrow to others,
empathize and share their sorrows and help them.
Examples: Cardinal Richelieu, Aliester Crowley.

Rhu: The native may be deeply spiritual or saintly, but sometimes completely
unorthodox, rejecting the traditions of his culture for a higher purpose. He may be
cheated often and still have to be free from guile and clean hearted.
Examples: Sigmund Freud, Mother Teresa.


7. Placement and Strength of the tmakraka

As mentioned above, the tmkraka gives the icch-akti (power of desire) of the soul
to the chart. Therefore any house, planet and combinations of conjunction, aspects or
disposited by the tmkraka become strengthened and receives the potency to fructify.
This is also true of the unobstructed argala caused on a house by the tmkraka.
Usually the tmkraka is considered to be the strongest planet of the chart as per
J aiminis first and second source of strength. So if an argala is obstructed by the
tmkraka or the tmkraka falls into the badhaka sthna from a house or becomes
the badhakea, then it will cause very strong obstacles, however by overcoming it the
native will advance substantially. If the tmkraka is situated in trines from ri lagna,
then its potency is able to work to its fullest extent, as its duty is to link the trinal houses
of dh (intelligence, 1
st
house), punya (previous pious karma, 5
th
house) and bhgya
(fortune arising from dharma, 9
th
house). If the tmkraka is situated in kendras, then
it is still able to sustain the effect of favourable combinations, but the ability to advance
is not as wide as in trines. The tmkraka situated in the 3
rd
house gives parkrama
bala on the spiritual level, i.e. the native is willing to conquer over the obstacles on his
path. The tmakraka in dusthnas (6
th
, 8
th
, and 12
th
house) from lagna or any house will
cause much suffering through enemies, disease and losses respectively. However, this
suffering still encourages progress, but the suffering may be severe. The tmkraka in
the 2
nd
from lagna or any house maintains the house, as the 2
nd
is the seat of Viu. The
tmkraka in the 11
th
house may indicate instability or inconsistency in the spiritual
efforts etc.

The house occupied by the tmkraka indicates the focus in the natives life and goals.
The other krakas that conjoin or enter into parivartana (exchange) with the
tmkraka also gain considerable significance. Of course the placement of the
tmkraka should be analysed not only in the ri chart, but in nav a (D-9)and
vi a (D-20) also for spirituality, as well as in tri a (D-30) and ay a (D-
60) for karma as well. Actually the tmkras position is very important in every
divisional chart as it will indicate the natives focus and the fructification of yogas in
that life area.

The tmkrakas strength is not measured according to the standard methods i.e.
adbala, aakavarga bala etc. as it is evident from J aiminis sources of strength.
However, a host of factors tend to modify the influence caused by the tmkraka. If the
tmkraka is afflicted by being in debility or conjunction of malefics, then both its
ability to give suffering and to protect the tm may be disturbed. If the tmkraka is
retrograde, then the cause of rebirth is a very strong desire which remained unfulfilled
in the previous birth. The nature of this desire may depend on other significations in the
lagna and 9
th
house. As retrograde planets tend to work in the opposite way they are
supposed to, the lives of such natives may also be topsy-turvy, especially the daas of the
tmkraka may bring in a whirlwind in his life. The retrogression will however add
strength to a debilitated planet and take it away from an exalted one. This should also be
considered. The effects of the tmkraka in the nav a (D-9) chart will be the topic of
another paper. Other blemishes like the tmkraka falling in r/bhava sandhi,
gandanta etc. and malefic combinations like ppakartari or bandhana yoga should
invariably be considered while analyzing the effects of the tmkraka.

Despite saying that the tmkrakas strength cannot be measured in the ordinary way
as for other planets, I would consider vaieik as like uttam a, prijat a etc. to
assess the karmic depth of the tmkraka planet. This will also justify using vi opaka
bala to judge how effectively the tmkraka will function in the different areas in life.
The above principles naturally may be applied to all the cara krakas, considering their
area of competence. The cara krakas will mainly indicate the natives relationship with
those particular persons, how they influence his life, how he performs his duties towards
them and how his karma is purified in that life area. On the contrary, naisargika
krakas will indicate phalita results (the fortune of those relatives) while sthira krakas
will show their longevity expectation.

The cara krakas are an important tool in compatibility analysis also. For couples the
tmkrakas and drkrakas should be cross-checked and their relationship reveals a
lot about their compatibility on the spiritual level. This principle can be extended to
parent-child, guru-iya, etc. relationships as well. Another useful factor is to study the
placements of the graha rudhas of the different cara krakas, as from this we may
understand how he perceives those different relationships in his life.

8. The tmkraka in Daas

In concordance with the above descriptions of the tmkrakas functioning, it is useful
to analyse how it will act during the daas of different daa systems. The tmkraka
usually indicates suffering during its Vimottari (or Aottari wherever applicable) daa
or bhukti. This is also true for the Klacakra daa of the signs ocuppied or aspected by
the tmkraka.

During the Nryaa daa of a sign ocuppied or aspected by the tmkraka, great
achievements are expected, especially if the native is spiritually inclined. This holds true
for varga Nryaa daa as well. In the Drigdaa, the signs occupied or aspected by the
tmkraka indicate periods when the native receives the blessings of the ia-devata
and thus advances in spirituality.

Mahari J aimini mentions two daa systems, specifically connected to the tmkraka,
these are the tmkraka kendrdi ri/graha daas. These will indicate the experiences
of the soul at the various stages of his life. The AK kendrdi ri daa will show us a
more objective picture of the changes between the different stages of consciousness
(comp. to the five koas or sheaths of consciousness, vide Taittirya Upaniad adhyya 2.,
see end-notes), while the the AK kendrdi graha daa will indicate how the individual
will experience the changes in his life in terms of relationship to his spiritual
advancement.

Tha yur daas will indicate the other, protective aspect of the tmkraka. Although
the tmkraka may give a considerable amount of suffering, it tends to protect the life
of the native in order to give him more lessons and purify his karma. This is why suicide
is prohibited in Vedic culture. God is the one who gives life and only He has the right to
take it away, and till that time we are entitled to suffer the reactions of our past
activities. Finally, the tmkraka lifts the soul out of the body and takes it to its next
destination; whether in the material or the spiritual world. The tmkraka or other
cara krakas may change around from life to life as our karma and desires evolve. This
is why they are called temporary significators.

9. Study Cases

9.1. r Caitanya Mahbrabhu, February 27, 1486, 17.53 LMT Navadvpa, West
Bengal (88E22, 23N28)







r Caitanya Mahprabhu is Bhagavn r Kas hidden incarnation in the age of
Kali, who appeared to spread the transcendental movement of chanting the Lords
names, the Hare Ka mah-mantra. His tmkraka is Saturn in the 4
th
house of his
chart. Hence the focus of his desire is to renounce family life (mother and wife, Saturn
disposits the 7
th
house having drkraka Rhu and is in parivartana with the 4
th
lord
Mars) for the upliftment of the humanity by spreading nma-sakrtana. He accepted
austerities by walking barefoot all over India (7
th
house travels, 4
th
house vehicle) and
spread the religion of love (prema-dharma). Venus is in the 9
th
house aspected by
Saturn.
Skipping nav a, we will go to Vimsamsa. Saturn is significantly the lord of lagna,
situated in the 4
th
house again, while the Moon is in lagna, indicating a worshipper of r
Ka. Saturn also aspects and disposits the lord of the 9
th
house.

In D-60, Saturn is again the lord of the lagna, having gone to the 12
th
house of moka.
Thus we may accept that His appearance is the advent of a divine incarnation, and not a
birth taken by the force of karma. Saturn is in my ay a, indicating that still
many will be misled by Him appearing as a mere mortal and take Him as so. However
the lagna has Venus and Ketu, Indicating that He appeared with the complexion and
sentiments of r Rdh, although He is Ka Himself. Comparing this to the chart of
r Ka, we see the following:



r Kas lagna is in Taurus, in trines from r Caitanyas D-60 lagna. His lagna lord
is Venus, which is also there in Mahprabhus D-60 lagna. The nodes are in the same
houses in both charts, indicating that the mission of annihilating the miscreants and
liberating the ignorant remains the same in this incarnation. However in Kas case
the former was very prominent as seen from the two malefics occupying the 2
nd
house
and giving Him parkrama bala to kill the demons, while in r Caitanyas case,
dissipating the darkness of ignorance is the main interest, indicated by Ketu conjoining
D-60 and D-1 lagna as well. Now r Kas tmkraka is the Sun (indicating the
essence of r Rma, the previous incarnation in Him), and it is situated in the 4
th
house
in Leo. The 4
th
house indicates the heart so if the tmkraka conjoins it, the native is
able to fully devote himself to his cause. So this appears in r Caitanyas chart as lagna
lord in the 7
th
with Rhu. So he has not fulfilled the task of destroying the demons (or
demoniac mentality) and therefore He reappeared to spread the chanting of the holy
names. The conclusion is that the relationship between the tmkraka and the nodes
should be studied very carefully especially in ri and D-60 to see the life purpose of the
native. However in the case of avatras the life purpose is Their mission to liberate the
fallen souls, and not some concocted desire or strong karmic force.

9.2. Emperor Aurangzeb November 3, 1618, 13.58 LMT, 77E12, 28N36



Aurangzebs tmkraka is the retrograde Mercury, indicating the disturbance of the
tmkraka and his deep-rooted desire to fight Hinduism. Mercurys lordship over the
8
th
house indicates the adharmic tendency. The retrogression of the tmkraka alone is
not sufficient to create a personality with demoniac propensities, although we meet this
phenomenon in several charts like Hitler, Osho, Mao Tze Tung, Cardnial Richelieu etc.
However if the 9
th
house or the dharma-kraka Sun is also afflicted, then the native is
able to become demoniac. Here the tmkraka is combust by a debilitated Sun, and
also the Moon is conjoined by Saturn, another retrograde planet, while the whole
combination aspects the tmkraka. The mutual aspect of pitkraka Mars and
tmkraka Mercury assures power, also considering the aspect by the ghati lagna and
Mercury being lord of the 5
th
house. J upiter indicates a dharmic person in his own
religious system, but the position of the nodes indicates that the karmic forces are
concentrated around enmity and warfare. The 9
th
lord Venus is in puriaka ay a,
meaning contamination, while Mercury is in kla pvaka a a, indicating a greatly
destructive fire.


9.3. Satya Sai Baba, November 23, 1926, 6.22 am IST, Puttaparthi (77E45, 14N15)





Sai Babas tmkraka is J upiter, which is debilitated in the 3
rd
house, indicating a non
violent, peaceful person. However, the aspect of a strong rja-yoga from the lagna
(janma lagna, hora lagna and ghatika lagna conjoined by four planets and aspected by
another two indicates) gives strength to it, or rather they support each other. Exalted
Ketu is stronger than Mars in own house to become the lord of lagna. He is however
obstructed by the planets in the badhaka sign Gemini, Moon and Rhu. This is not a
very favourable combination, and may point to the tendency to misuse mystic power,
being in the 8
th
house. At the same time the Moon is lord of the 9
th
house, which is again
unfavourable, being in the 8
th
. The lord of this 8
th
house, Mercury is retrograde, but
their mutual aspect with the 6
th
house lord Mars produces a viparta rja-yoga which
again confers power to the ascendant through conquering over enemies. The two
retrograde planets, Mercury and Mars may indicate the karmic debts incurred in the
previous birth, which becomes even clearer if we look into the D-60 chart.

In the D-60 chart we see the lagna and Saturn being in the same sign as in the ri chart.
A consistency of effort is seen from this. J upiter is in much better position, exalted in the
9
th
house, indicating the gurus blessings. 9
th
lord Moon is in the 10
th
with Ketu,
combining the areas of work and spirituality in a very strong way. Mars and Mercury
again aspect each other, at this time from the 5
th
and 8
th
house, indicating some karmic
debt incurred by practicing mantras and tantras. Also, Saturn un-afflicted in lagna may
indicate a renunciate in his previous life. Going back to the ri we again, see a strong
pravrajya-yoga in the lagna. Ketus position in Upapada is also helpful for renunciation
of marriage.

The interesting thing here is that the tmkraka J upiter is in mutual aspect with
putrakraka Venus, which is conjoined by another three planets. This indicates a great
number of followers, especially because the lagna falls into the rudha of the 5
th
house. A
great amount of pious karma is indicated by the 9
th
lord Moon being in p racandra
ay a. J upiter was much stronger in D-60, being exalted in the 9
th
house. He was in
kinnara ay a, again indicating the acquisition of mystic abilities in his previous
life.

Notes

Translation of Adhyya 2. of Taittirya Upaniad (Brahmnanda-vall)

By Swami Nikhilnanda

Chapter IThe Sheath of Food
1

hir>` , z< nae im> z< v[ >, z< nae - vTvyR ma, z< nae #nhSpit>
z< nae iv:[ u m> , nmae [ e , nmSte vayae , Tvme v Ty] < ais
, Tvame v Ty] < vid:yaim , \ t< vid:yaim , sTy< vid:yaim ,
tNmamvtu , tarmvtu , Avtu mam! , Avtu varm!,
` zaiNt> zaiNt> zaiNt> , ,
Om. May Mitra be propitious unto us! May Varua be propitious unto us!
May Aryamn be propitious unto us! May Indra and Bhaspati be propitious
unto us! May Vishnu, of wide strides, be propitious unto us! Salutation to
Brahman! Salutation to Thee, O Vayu! Thou indeed art the visible Brahman.
Thee indeed, O Vayu, I shall proclaim as the right! Thee indeed, I shall
proclaim as the true! May It protect me! May It protect the teacher! May It
protect me! May It protect the teacher!
2
` shnavvtu , sh naE - un , sh vIyR < krvavhE , te j iSvnavxItmStu ,
ma ivi;avhE ,
` zaiNt> zaiNt> zaiNt> , ,
Om. May Brahman protect us both! May Brahman bestow upon us both the
fruit of Knowledge! May we both obtain the energy to acquire Knowledge!
May what we both study reveal the Truth! May we cherish no ill-feeling
toward each other!
Om. Peace! Peace! Peace!
3
` ivdaae it prm!, tde ; a_yu a , sTy< }anmnNt< ,
yae ve d iniht< gu haya< prme Vyaemn! , sae = u te svaR n! kaman! sh ,
[ a ivpi te it ,
Om. He who knows Brahman attains the Supreme. On the above, the
following mantra is recorded:
He who knows Brahman which is Reality, Knowledge and Infinity, hidden
in the cave of the heart and in the highest kahe, being one with the
omniscient Brahman, enjoys simultaneously all desires.
tSmaa @tSmadaTmn Aakaz> sM- U t>, Aakazaayu > , vayae ri> Ae rap>,
A(> p& iwvI , p&iwVya Aae ; xy> ,
Aae ; xI_yae m! , Aat!pu; > , s va @; pu ; ae =rsmy>,
tSye dme v izr> , Ay< di] [ > p] > , Aymu r p] > , AymaTma , #d<
pu CD< it , tdPye; ae kae - vit ,
#it wmae=nuvak> , ,
From the tman was born ka; from ka, air; from air, fire; from fire,
water; from water, earth; from earth, herbs; from herbs, food; from food,
man.
He, that man, verily consists of the essence of food. This indeed is his head,
this right arm is the right wing, this left arm is the left wing, this trunk is his
body, this support below the navel is his tail.
Chapter IIThe Sheath of the Vital Breath
AaE j a> j ayNte , ya> ka p& iwvIg! i ta> , Awae Ae nE v j IviNt
, AwEndipyNt!yNtt> , Ag! ih - Utana< J ye m! , tSmaTsva R ; xmu Cyte ,
svR< vE te =mau viNt , ye =< ae paste , Ag! < ih - Utana<J yem! ,
tSmaTsvaR; xmuCyte, Aad - Utain j ayNte , j ataNye n vxR Nte , A*te =i
c - Utain , tSmad< tCyt #it ,
From food, verily, are produced all creatureswhatsoever dwell on earth.
By food alone, furthermore, do they live and to food, in the end, do they
return; for food alone is the eldest of all beings and therefore, it is called the
panacea for all.

They who worship food as Brahman obtain all food. Food alone is the eldest
of all beings and therefore it is called the panacea for all. From food all
creatures are born: by food, when born, they grow. Because it is eaten by
beings and because it eats beings, therefore it is called food.
tSmaa@tSmadrsmyat! , ANyae Ntr ATma a[ my> , te nE ; pU [ R > , s
va @; pu ; ivx @v , tSy pu ; ivxtam! , ANvy pu ;ivx> , tSy
a[ @v izr> , Vyanae di] [ > p] > , Apan %r> p] > ,
Aakaz AaTma , iwvI pu CD< ita , tdPye ; ae kae - vit , , #it
itIyae=nuvak> ,
Verily, different from this, which consists of the essence of food, but within it,
is another self, which consists of the vital breath. By this the former is filled.
This too has the shape of a man. Like the human shape of the former is the
human shape of the latter. Pra, indeed, is its head; vyna is its right wing;
apna is its left wing; ka is its trunk; the earth is its tail, its support.
Chapter IIIThe Sheath of the Mind
1
a[ < deva Anu a[ iNt , mnu:ya> pzv ye , a[ ae ih - U tanamayu > ,
tSmaTsvaRyu; muCyte , svR me v t Aayu yR iNt , ye a[ < ae paste , a[ ae ih -
U tanamayu > , tSmaTsvaR yu ; mu Cyte , tSyE ; @v zarIr AaTma
The gods breathe after the pra, so also do men and cattle; for the pra is
the life of creatures. Therefore it is called the life of all. Those who worship
the pra as Brahman obtain a full life; for the pra is the life of creatures.
Therefore it is called the life of all.
2
y> pUvRSy , tSmaa @tSmat! a[ myat! , ANyae =Ntr AaTma mnaemy> ,
tene; pU [ R > , s va @; pu ; ivx @v , tSy pu ; ivxtam! , ANvy<
pu ; ivx> , tSy yj u re v izr> , \ g! di] [ > p] > , samae r> p] > ,
Aade z AaTma , AwvaR irs> pu CD< ita , tdPye ; ae kae - vit , #it
t& tIyae =nu vak> , ,
This sheath of the Pra is the embodied soul of the former. Verily, different
from this sheath, which consists of the essence of the pra, but within it, is
another self, which consists of the mind. By this the former is filled. This too
has the shape of a man. Like the human shape of the former is the human
shape of the latter. The Yajur-Veda is its head, the g-Veda is its right wing,
the Sma-Veda is its left wing, the teaching is its trunk, the hymns of
Atharva and Angiras are its tail, its support.
Chapter IVThe Sheath of the Intellect
1
ytae vacae invtR Nte , AaPy mnsa sh , AanNd< [ ae ivan! , n
ib- eit kdacne it ,
He who knows the Bliss of Brahman, whence all words together with the
mind turn away, unable to reach ithe never fears.
2
tSyE; @v zarIr AaTma , y> pU vR Sy , tSmaa @tSmaNmnae myat! ,
ANyae=Ntr AaTma iv}anmy> ,
tenE; pU [ R > , s va @; pu ; ivx @v , tSy pu ; ivxtam! , ANvy<
pu ; ivx> , tSy E v izr> , \ t< di] [ > p] > , sTymu r> p] > ,
yae g AaTma , mh> pu CD< ita, tdPye; ae kae - vit ,
#it ctu wa R =nu vak> , ,
This sheath of the mind is the embodied soul of the former.
Verily, the different from this sheath, which consists of the essence of the
mind, but within it, is another self, which consists of the intellect. By this the
former is filled. This too has the shape of a man. Like the human shape of the
former is the human shape of the latter. Faith is it head, what is right is its
right wing, what is truth is its left wing, absorption is its trunk, Mahat is its
tail, its support.
Chapter VThe Sheath of Bliss
1
iv}an< y}< tnu te , kmaRi[ tnu te =ip c , iv}an< deva> sv R,
J ye mu paste , iv}an< ce e d ,
tSmae ma* it , zrIre paPmnae ihTva , svaR n! kaman! smz nu t #it ,
The intellect accomplishes the sacrifice; it also accomplishes all actions. All
the gods worship the intellect, who is the eldest, as Brahman.
If a man knows the intellect as Brahman and if he does not swerve from it,
he leaves behind in the body all evils and attains all his desires.
2
tSyE; @v zarIr AaTma , y> pU vR Sy , tSmaa @tSmai}anmyat! ,
ANyae=Ntr AaTma==nNdmy>, te nE ; pU [ R >, s va @; pu ;ivx @v , tSy
pu ; ivxtam! , ANvy< pu ;ivx> , tSy iyme v izr> , mae dae di] [ >
p] > , mae d %r> p] >, AanNd AaTma , pu CD< ita , tdPye ;
ae kae - vit ,
#it pmae =nu vak> ,
This is the embodied soul of the former. Verily, different from this, which
consists of the essence of the intellect, but within it, is another self, which
consists of bliss. By this the former is filled. This too has the shape of a man.
Like the human shape of the former is the human shape of the latter. J oy is
its head, delight is its right wing, great delight is its left, bliss is its trunk.
Brahman is its tail, its support.
Chapter VIBrahman: The Source of All
Ase v s - vit , Asd e it ve d ce t! , AiSt e it ce e d ,
sNtmen< ttae ivirit , tSyE ; @v zarIr AaTma , y> pUvRSy ,
Awatae =nu a> , %taivanmu < l aek< e Ty , k n gCDtI , Aahae
ivanmu<l aek< e Ty , ki Tsm u ta% ,
sae =kamyt , b Sya< j aye ye it , s tpae =tPyt , s tpStp! Tva ,
#dg! < svR < ms& j t , yidd< ik< c , tt! s& ; ! q va tde vanu aivzt! , tdnu ivZy ,
s Tya- vt!,
in< cain< c , inl yn< < cainl yn< c ,
iv}an< caiv}an< c , sTy< can& t< c sTym- vt! , yidd< ik< c ,
tTsTyimTyac] te , tdPye ; ae kae - vit , #it ; aenuvak>
If a person knows Brahman as non-existent, he himself becomes non-
existent. If he knows Brahman as existent, then know him as existent.
This is the embodied soul of the former. Thereupon the following questions
of the pupil: Does anyone who knows not attain that World after departing
this life? Or does he who knows attain that World after departing this life?
He desired: May I be many, may I be born. He performed austerities.
Having performed austerities, He created all thiswhatever there is. Having
created all this, He entered into it. Having entered into it, He became both
the manifested and the unmanifested, both the defined and undefined, both
the supported and unsupported, both the intelligent and the non-intelligent,
both the real and the unreal. The Satya became all this: whatever there is.
Therefore call It the True.
Chapter VIIBrahman as Fearlessness
Asd va #dm AsIt! , ttae vE sdj ayt , tdaTmanGg! < Svymk t ,
tSmat! tTsu k tmu Cyt #it , yd vE tTsu k tm! , rsae vE s> , rsGg! <
evay< l bXvanNdI - vit , kae e vaNyat! k> a{yat! ,
yde; Akaz AanNdae n Syat! , @; e vanNdyait ,
yda e vE ; @tiSmZye =nat! Mye =ine=inl yne=- y< ita ivNdte , Aw sae =-
y< gtae - vit ,
yda e vE ; @tiSmu drmNtr< k te , Aw tSy - y< - vit , tTve v - y<
iv; ae=mNvanSy , tdPye ; ae kae - vit , #it smae =nu vak> , ,
In the beginning all this was non-existent. From it was born what exists.
That created Itself by Itself; therefore It is called the self-made.
That which is Self-made is flavour; for truly, on obtaining the flavour one
becomes blissful. Who could direct the pra and the apna if this Bliss did
not exist in the ka? Brahman verily exists because It alone bestows bliss.
When a man finds fearless support in That which is invisible, incorporeal,
indefinable and supportless, he has then obtained fearlessness.
If he makes the slightest differentiation in It, there is fear for him. That
becomes fear for the knower who does not reflect.
Chapter VIIIThe Supreme Bliss of Brahman
- I; a=Smaat> pvte , - I; ae de it sU yR > , - I; a=Smadi e N >m& Tyu xaR vit
pm #it ,
sE ; a=nNdSy mImag! < sa - vit , yu va SyaTsaxu yu va=Xyayk> , Aaizae
iFae bil > , tSye y< p& iwvI svaR ivSy pU [ aR Syat! , s @kae manu ;
AanNd> , te ye zt< manu ; a AanNda> , s @kae mnu:ygNxvaR [ amanNd> ,
aeiySy cakamhtSy , te ye zt< mnu:ygNxvaR[ amanNda>, s @kae
devgNxvaR[ amanNd> , ae iySy cakamhtSy , te ye zt< de vgNxvaR [ amanNda>,
s @k> ipt& [ a< icrl ae kl ae kanamanNd> ae iySy cakamhtSy , te ye zt<
ipt& [ a< crl aekl aekanamanNda> ,
s @k> Aaj anj ana< de vanamanNd> , ae iySy cakamhtSy , te ye
ztmaj anj ana< de vanamanNda> , s @k> kmR de vana< de vanamanNd> , ye
kmR[ a de vanipyiNt , ae iySy cakamhtSy , te ye zt< kmRde vana<
devanamanNda> , s @kae de vanamanNd>, ae iySy cakamhtSy , , te
ye zt< de vanamanNda> , s @kae #NSyanNd> , ae iySy cakamhtSy ,
te ye ztimNSyanNda> , s @kae b& hSpte ranNd> , ae iySy
cakamhtSy , te ye zt< b& hSpte ranNda> ,
s @k> j apte ranNd> , ae iySy cakamhtSy ,
te ye zt< j apte ranNda> , s @kae [ AanNd>,
aeiySy cakamhtSy , s y ay< pu ; > , y asavaidTye , s @k> ,
s @v @v< ivt! ,
ASmaLl aekat! eTy , @tmmymaTmanmups' amit , @t<a[ mymaTmanmups' amit
, @t<mnaemymaTmanmups' amit ,
@t<iv}anmymaTmanmups' amit , @tganNdmymaTmanmups' amit ,
tdPye; ae kae - vit , , #it Amae =nu vak> ,
From fear of It the wind blows; from fear of It the sun rises; from fear of It
Agni and Indra and Death, the fifth, run. Now this is an inquiry regarding
the Bliss.
Suppose there is a young mana noble young manversed, the best of
rulers, firm in body and strong and possesses the whole world, full of wealth,
is his: that is one measure of human bliss. This human bliss, multiplied on
hundred times, is one measure of the bliss of the human gandharvas, as also
of a man versed in the Vedas and free from desires. This bliss of the human
gandharvas, multiplied one hundred times, is one measure of the bliss of the
celestial gandharvas, as also of a man versed in the Vedas and free from
desires. This bliss of the celestial gandharvas, multiplied one hundred times,
is one measure of the bliss of the Manes, who dwell in the long-enduring
world, as also of a man versed in the Vedas and free from desires. This bliss
of the Manes who dwell in the long-enduring world, multiplied on hundred
times, is one measure of the bliss of the gods born in the Ajana heaven, as
also of a man versed in the Vedas and free from desires.
The bliss of the gods born in the Ajana heaven, multiplied one hundred
times, is one measure of the bliss of the sacrificial gods who have attained to
divinity by means of sacrifices, as also of a man versed in the Vedas and free
from desires.
The bliss of the sacrificial gods, multiplied one hundred times, is one measure
of the bliss of the gods, as also of a man versed in the Vedas and free from
desires.
The bliss of the gods, multiplied one hundred times, is one measure of the
bliss of Indra, as also of a man versed in the Vedas and free from desires.
The bliss of Indra, multiplied one hundred times, is one measure of the bliss
of Bhaspati, as also of a man versed in the Vedas and free from desires.
The bliss of Bhaspati, multiplied one hundred times, is one measure of the
bliss of Prajpati, as also of a man versed in the Vedas and free from desires.
The bliss of Prajpati, multiplied one hundred times, is one measure of the
bliss of Brahma, as also of a man versed in the Vedas and free from desires.
He who is here in man and he who is in yonder sunboth are one.
He who knows this, after dying to this world, attains the self which consists of
food, attains the self which consist of the vital breath, attains the self which
consists of the mind, attains the self which consists of intellect, attains the self
which consists of bliss.
Chapter IXThe Merging of Good and Evil in Brahman
ytae vacae invtR Nte , AaPy mnsa sh , AanNd< [ ae ivan! ,
n ib- eit k t ne it , @tg!< h vav n tpit , ikmhg! < saxu nakrvm!
, ikmh< papmkrvimit , s y @v< ivane te AaTmanGgU <
Sp& [ u te , %- e e vE ; @te AaTmanGgU < Sp& [ u te , y @v< ve d , #Tyu pin; t!
, #it nvmae =nu vak> , shnavvtu #it zaiNt> , , anNd viLl sma>
, ,
He who knows the Bliss of Brahman, whence words together with the mind
turn away, unable to reach Ithe is not afraid of anything whatsoever.
He does not distress himself with the thought: Why did I not do what is
good? Why did I do what is evil? Whosoever knows this regards both these
as Atman; indeed he cherishes both these as Atman. Such, indeed, is the
Upanishad, the secret knowledge of Brahman.
The Peace Chant
` shnavvtu , sh naE - un , sh vIyR < krvavhE , te j iSvnavxItmStu ,
ma ivi;avhE ,
` zaiNt> zaiNt> zaiNt> , ,
Om. May Brahman protect us both! May Brahman bestow upon us both the
fruit of Knowledge! May we both obtain the energy to acquire Knowledge!
May what we both study reveal the Truth! May we cherish no ill-feeling
toward each other!

Om. Peace! Peace! Peace!
Source Materials:

Bhat Parara Hora stra (Mahari Parara)
Upadea S tram (Mahari J aimini)
Cara Krakas (SJ C class, Pt. Sanjay Rath, 23.2.1999., Delhi)
Cara Kraka & Sprituality (SJ C class, Pt. Sanjay Rath, 24.11.2002., Delhi)