FUNDAMENTALS OF VEDIC ASTROLOGY (ASTROLOGY BOOK IN ENGLISH ) BY BEPIN BEHARI WITH BLANK JANMPATRIKA
Popular Features. New Releases. Categories: Astrology. Fundamentals of Vedic Astrology: v. Description This book introduces the concepts and operations of Vedic Astrology. It presents the component's of the astrologer's art-the planets, signs, houses and lunar mansions. Presently, in India one is very reticent in accepting astrological couselling on a large scale or on an organised basis but almost every astrologer sometime or the other is confronted with such problems specially brought in by traditional guardians.
Even the students themselves, at an advanced stage of their career, come for such advice. In such cases, it is important to distinguish between the natural talents of the individual, the career pursued by him and the line of his success. All these are predicted differ- ently. The astrologer must at the very outset recognise that the individual may have talents in one line while he may have to undertake a profession which is radically different from it.
Intel- lect, schooling and profession are considered by three different houses such as the fourth, fifth and the tenth houses. Often it is considered that the fourth rules the intellect, the mind while the schooling and related subjects are considered by the fifth house. Opinion may differ in this regard, but the association of different 14 planets and the other rules of astrological predictions may be clearly distinguished for determining the subject in which the student may have proficiency and natural aptitude while the success or the line which he will have to take in order to earn his livelihood would depend on different planets.
The astrologer should make it clear that the student may have proficiency in one line of learning but he may have to take up another for his profession. This kind of prediction would depend upon the differ- ences between the fourth, fifth and the tenth houses. Professional counselling though very closely connected with educational career is very difficult to prognosticate. In advising about one's profession, it is necessary to distinguish three aspects of the problem namely, the line of activity, the level attained, and the amount of money earned.
An individual may earn much money but he may have neither social prestige nor very high level of achievement in his trade. For example, there may be a smuggler or a pick-pocket who may be getting much money yet in his own trade he may be quite ordinary. On the other hand, there may be a mediocre lecturer, which is considered quite a respectable occupation, and he may be very ordinary as a lecturer but by giving private tuitions he may earn quite a large amount of money.
Often a confusion regarding these three aspects of one's fife creates frustration. In classical texts, it is considered quite elementary to predict the line of profession. The disposition of the tenth house is mainly the basic house in this regard. The nature of the planets involved, the signs of the zodiac and the usual rules of astrology apply but this house is much more significant and enigmatic than it appears on the surface.
It is important to examine this house very carefully. The interpretation of the tenth house in an astrological chart is one of the most difficult tasks and it requires all the skill of the astrologer. To interpret only professional matters from this house is to take a limited view of it. Uttarakalamrita, while describing the various significances of the tenth house, gives two very meaning- ful phrases. Inter alia, it says that aswagamananth-aX is riding on a horse, as well as nidhi nikshepa, that is, spending of the treasure, should be divined by the tenth house.
These two terms in their deeper import suggest some of the implications of this house. In view of the fact that the tenth house is considered the karmasthana or the house of activities, the whole of one's life is connected with this house. During the life period, the individual gets involved in this world in various ways, that is, how the physical being, or the horse of the individual moves in this world, or that is how the vast reservoir of the vital energy is spent.
In this process of involvement the individual gets power, prestige, money, honour or humiliation. All these are important but merely as a consequence of the individual's involvement in this world of activities. When we try to consider the profession of an individual, it is important to take this house as the main house for examination but this house has a much wider significance than merely the service career.
A large number of human egos have yet to get differentiated and specialised before forging towards their ultimate goal. Unless there is any planet significantly connected with this house, the person under examination, no matter how other aspects of his life are indicated, is an ordinary ego undifferentiated, one in the multitude. The light in him still bums very dimly. His profession will be non-descript. But when the planets begin to show special relationships with the tenth house, the astrologer has to be careful.
The individual has begun to move towards his destined assignment in a much more purposeful manner. On this path, such differentiated individuals do not necessarily have only one line of activity. For example, the world-famous Dr. Ramanujan was already delving in the deeper and abstruse mysteries of mathematics while working as an ordi- nary low paid office clerk. Einstein was one of the greatest scientists of the modem age but as a violinist also he was not insignificantly skilled.
Winston Churchill was a great strategist as well as a politician but even his skill as a painter was not ordinary. Raman, who is a celebrated astrologer in India, has his proficiency as a Vedantic scholar and an astute publisher not of the ordinary kind. This should clearly imply that the tenth house which is intimately connected with the manner of one's involve- ment in the world of matter need not be considered exclusively to indicate the profession by which one earns one's livelihood. The tenth house indicates the quality and the channels through which the creative faculties of the individual flow.
Recognition of this fact makes the astrologer careful in indicating the line of profession that the individual is likely to adopt. This recognition is helpful in profeesional counselling. This house clearly shows the level of stature the individual would attain in this world, which need not necessarily be connected with his professional or money-earning career. Honour from the sovereign, name, prosperity, honourable 16 living, prominence and repute are all the things which must be assessed from this house. There are many persons who have great repute, much scholarship, much money but those who know them closely do not rate them very high.
Such qualities as under- stood by moral merits may be lacking in them. These qualities should be assessed with the help of planets in the ninth house. The influence of Jupiter on this house, no matter what are the other characteristics, would make the individual a rehgionist and a moralist. On the other hand, those who have Saturn's influence on this house will find their involvement in the world lull of negative influences : they may not be always welcome every- where.
People will be a little reluctant to be friendly with them. Under Ketu's influence the world of activity would be more in the realm of thoughts and ideas than in the world of matter and action. Often persons with this characteristic suffer from excruci- ating pain and experience humiliation.
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With the association of Sun, there must be some association with royalty, administration and flashes of spark in life: often the people will feel that the individual is much more deserving than he has been given; he is likely to have much more latent faculties than he has been able to express. With Rahu, one is bound to be mean and lowly. Such pointers relate to the personality and have no relationship with his precise means of money earning job or profession. About general affluence, it is important to consider the vari- ous houses with caution. The accrual of money is judged variously on the basis of astrological principles, but there are some combi- nations which have great relevance in this context.
The relation- ship between the trikona fifth, ninth or first house and the kendras first, fourth, seventh orthe tenth house is of great merit. This is so because the trines bring karmic forces from the deep past while the kendras relate to the present activities; a relation- ship between the two is very auspicious.
If the tenth house is connected in this way, the individual will have his involvement with the world of matter in a powerful manner; the vast forces of the past would be at his back as a result of which he may make much headway in this world. He would be affluent. Thus when the astrologer is confronted with questions relating to profession, prestige, honour and affluence, he should carefully direct his attention to the tenth house and assess the general strength of the horoscope and the directing factors which give the status of the individual in this world.
The temporary set-backs are like clouds indicated by the transits of the different planets, and the planetary rulership of the period would indicate the sequence of the unfoldment whereas 17 the strength of the house would indicate the heights which the individual would attain. The astrologer should in such a case be like a moral preceptor or at least a guide to indicate the course of the voyage meant for the individual in this world for which he should unhesitatingly prepare himself no matter whatever be the temporary set-backs and sufferings.
An important aspect of astrological responsibilities is related with the question of matrimonial relationships. It is an area in which Hindu astrology has much to contribute. The great dishar- mony in family life all over the world and difficulties between married partners rampant in the world at large can be effectively tackled by Hindu astrology.
A harmonious relationship between two individuals which is very difficult to attain, depends upon many diverse factors. Among the differing individuals when mari- tal relationship is established, it cannot and should not be taken very casually. When a relationship is like that of a husband and a wife, it is a Karmic relationship associated with many difficult problems.
It is not merely a question of sexual adjustment though that is paramount in marriage relationships. That by itself is very complex. Therefore the growing disharmony among the married partners with its consequential repercussions on family life and the psychology of the growing children is immense. If the astrolo- gers are alert and watchful, there is a possibility that the Indian astrology could be a great help to the world peace and harmony. Hindu astrology has worked out various rules on the basis of which the compatibility between two persons specially for the purpose of marriage can be worked out.
The "modem" society which considers these rules as superstitious and lays greater emphasis on "love" marriages has been reaping the consequenc- es of the same. It is important that these rules are well understood and every astrologer engaged in marriage counselling should care- fully understand the various considerations on the basis of which the marriage compatibility is determined.
Prior to the marriage, the prospective partners should be warned against sexual infatu- ation. The inevitable would however happen and there would be various other problems which the astrologer will have to tackle. In this regard, there would be the question of marriage delays and there would be the marriage disharmony. In these matters, astro- logical texts have given some methods of overcoming delays; the advice should be like that from the medical profession.
In many cases, the affliction of Mars, Saturn and Rahu will be quite severe. The inevitable consequences of these planets should be ex- plained to the partners; there are certain psychological prepara- tions which may help in enduring and meeting the misfortune 18 when it occurs. As far as Mars is concerned, in spite of everything, the adverse consequences of suddenness and rash action will have to be borne.
The only precaution is that the partners will have to be careful all the times for any tendency towards such reactions. Saturn creates the problem of lack of warmth, psycho- logical disharmony leading to sexual coolness. There is no min- gling of life-currents between the married partners. A careful undertanding by the partners of their psychological constitution and enlightened approach and understanding to their problems would go a long way in their mutual adjustment.
When Rahu afflicts, they should be careful of certain complications which would be very difficult to decipher. There is likely to be much misunderstaning btetween them based on conditions which would be difficult to comprehend. The problems arising due to these three planets, viz. Rahu, Saturn and Mars must be understood and discussed with the partners rather than suggesting certain remedi- al measures : the gems and mantras and the like will have very limited effects on these planets.
The scope of astrology in the coming times will be immense. The growing interest in the subject is a great opportunity. We must also try to relate astrology with other branches of learning. There is need for opening the frontiers of astrology and trying to synthe- size it with philosophy, psychology, politics, meteorological fore- casts and economic fluctuations. This would be the theoretical approach to the subject, but presently, there is need for establish- ing astrological predictions not merely to satisfy the idle curiosity of individuals but to aim at counselling so that different individu- als who wish to take advantage of astrology may be properly guided and real professional and enlightened guidance provided.
But for this responsibility, the astrologers must reorient them- selves and open themselves to the great wind of intellectualism that is presently blowing over the world. We cannot deny its interrelationship with others. But life, whether for the indiviaual human being or for the society as a whole, is immensely vast and M of mysterious depths and innumerable ramifications. Astrological science, specially Vedic astrology which is considered a limb of the Veda, Vedanga, is capable of providing an opportunity for delving deep into the immensity of each event and therefrom obtain a glimpse of the divine plan being unfolded for the individual.
For example, an individual in his sixties after completing his official career and most of his family responsibihties like getting his children well- settled in life, suddenly meets with an accident from which he is miraculously saved wimout even a scratch on his physical body excepting the great mental psychological trauma experienced on the occasion. He comes home to find that his wife has been greatly upset because the Qanapati idol which they had placed at the entrance and to which they were greatly attached was stolen.
Such individual events even when accurately forecast by astrologi- cal charts do not reveal the whole story. There is much more in these single events than ordinarily predicted. Generally, the consultee's reaction to these predictions, if they are 'inauspicious' is to find out ways and means to avoid, eliminate, or reduce the impact of such occurrences, for which they wish to know propitia- tory and other remedial measures. But, the responsibility of the Vedic astrologer is much greater than merely indicating the possi- bility or otherwise of the occurrence of any specific event, auspi- cious or inauspicious.
It is in such circumstances that the unique- ness of Vedic Hindu astrology comes out predominantly, it reveals the spiritual significance of every situation through which the individual passes in his life's journey. In understanding the deeper significance of every event, one understands the Divine Plan for himself much more clearly and thereby co-operates with Mature in this sense Mature represents the Divine Mother, Aditi, which very carefully and affectionately takes care of each of her child.
The most important event in one's life is his or her birth. One recognises that there are many methods of prediction, such as numerology, crystal gazing, clairvoyance, western system of pre- diction, Mayan method of prediction and so on, but Vedic astrol- ogy is entirely different from all these. Every practitioner of this system is reminded that accurate prediction of the future is possible onlyfor Brahma, the astrologer only ventures to intuit the future.
One finds that in other systems, infallibility of astrological predictions is almost postulated, whereas in Vedic astrology every prediction is considered only probable and the degree of probabil- ity depends upon the spiritual attainments of the astrologer. It does not depend only on the acquisition of various astrological tools on the basis of which he attempts to peep into the Divine Plan.
It also relies on his own yogic perfection. The birth epoch is merely a peep-hole through which one tries to see the immensity of the individual, his possibilities and thejourney through which his ultimate goal is attained. Unless this comprehensive view is received, each individual event will only be uncoordinated, spo- radic and meaningless incident without much significance to the individual in his long journey.
Only when an integrated view is taken that the significance of every single event is understood and necessary lessons learnt from it. The classical texts have given various hints, suggestions and principles for predicting the future. An important aspect of this exercise is to find out where does the individual stand in his evolutionaryjourney.
Is he still on the lower rungs of the ladder, or has he individualised sufficiently to proceed further in his specially earmarked direction? But very few consultees are inter- ested in such enquiries. One finds that persons come to enquire whether their marital life could be happy, or when would they be 'blessed' with a child; even sometimes political aspirants consult astrologers to know the possibility of their being a Minister or some such important being.
Mo one ever enquires whether these successes or failures would enable one to attain one's destined goal. It is primarily because of this reason that the real values of Vedic astrology have not so far been appreciated. Each event, whether it is marital happiness or unhappiness, success in profes- sion or failure in the same, becoming a Minister or a Prime Minister, is related with the main goal of the ego, the soul. Such an enquiry will really make an individual's life purposeful, and he would be able to react to various events of his life much more confidently.
So the important point for a deeper study of a horo- scope is to discover the purpose of one's life. The tenth house in a natal chart is very mysterious and it has many layers of impulses affecting the individual. One has there- fore to study it very closely. This house shows the goal of one's present incarnation. All successes and frustrations in life have to be studied in relation to this house. The basic strength for achiev- ing this goal depends upon the power of the Ascendant, but the importance of the fourth and seventh houses cannot be over- looked. It is only on the strength of one's emotional nature, one's relationship with one's near and dear ones, one's likes and dis- likes, one's intelligence and the power to understand, and such other qualities that the possibility of attaining one's goal can be assessed.
But one's basic nature ascendant and marital relation- ship and all that is deciphered from the seventh house will produce the limiting conditions beyond which the individual will not be able to go further. An important point to note is the cause for these limitations or helpful conditions. Here comes the necessity of understanding the hidden laws of existence which cannot be indicated from the chart but once the astrologer has understood the scheme of life's evolutionary course and the working of the Law of Karma, the chart may enable him to corroborate or refute his conclusions.
The disposition of planets and their impact on the permanent nature of the individual, his nature, his family conditions, profes- sional situations and all such other relationships should be re- lated with the individual's main goal, tenth house. From these discoveries, the individual would know the psychological orienta- tion necessary in him to enable him to permanently and effec- tively remove the basic limitations in his long-run journey of the soul. Such an approach to horoscopy takes us to many interesting aspects of one's inner exploration.
An interesting digression of astrological studies is to understand the basic structure of one's multi-dimensional personality. Mow that the importance of single events has been dropped out for the moment and we are enquir- ing about the real stature of the person, we have to understand and apply the astrological principles differently. Probably the consultee is not interested in this kind of knowledge, and many times even many 'big' persons will feel disappointed and even disillusioned with the new discoveries about his own-self. Simply because one has been positioned at a very high position in the 22 official hierarchy, or has acquired much eminence and fame, or even if he is considered a very 'religious' person, he does not necessarily possess an evolved soul.
The development and matu- rity of a soul depend upon several special factors. In a horoscope if the astrologer finds that there are individual events in the chart, such as big money, high status, much education and learning, and so on and so forth, but these are not well related with one another, then one may infer that the individual is still one of the common beings and the process of individualisation has not so far begun for him. In the evolutionary process, every spark at first moves indiscriminately, without any special direction.
They are like water- bubbles of the ocean. They do not move in any special direction, their uniqueness is still latent. Only when the streams begin to seek a direction, ultimately all of them will have to flow in seven channels, that the process of differentiation begins, and the indi- viduals begin to take a definite course. This is reflected in the emergence of patterns in horoscopes.
The patterns in a chart are different from planetary combinations about which we often read in astrological texts. There are many kinds ofpatterns emerging in a chart which may be interesting to study for understanding the differentiation that begins in the individual's life.
This chart is a very good example of pattern formation. The Sun and Moon together, Sun and Saturn in opposition. There may or may not be any special planetary combinations in such horoscopes, but the point to note is that every planet in this horoscope has taken a special position and is mutually related to another in a special manner.
It shows that the birth of the individual occurred when every planet was very much concerned to bestow its special influence to the child. From such indications one would draw the inference that the child is not a common one. He is on the path of differentia- tion. Beginning with such a process when the individual begins to work out his special mission, the life and its individual events would take a different significance.
The next enquiry relates to the discovery of one's special qualities for attaining one's destined goal. It involves the study of the special nature of the stream in which he is moving, and secondly, whether he is fully equipped in himself to receive the free flow of various planetary radiations so that he moves confi- dently and effectively towards his goal. This problem relates to the seven channels of human development very little discussed in exoteric astrological texts.
The question of the free flow of Divine Energy which could lead the individual to his ultimate goal is discussed under the title foundations of an Integrated Personali- ty and mention to it was also made even in Brihad Parashara Mora Shastra. The question of fulfilling one's goal requires that there is no impediment in the free flow ofthe Divine Energy while the individ- ual is involved in his everyday life.
It implies that all the Energy Centres, the Chakras as these are mentioned in the Yogic litera- ture, function in their natural manner. It will enable the Divine Energy entering the body of the individual through his Muladhara Chakra to move unimpeded towards his Crown Chakra and all the intervening Chakras will help the Divine Energy in proper manner till it reaches the Crown Chakra. When this happens, the Moon will be able to reflect without any distortion the specific message Ray, Spark coming from the Sun Crown Chakra and transmit the same to Vishudhi Chakra Mercury so that the intelligence in the individual is able to grasp the Divine intonations and make his sociability Venus harmonious with the world around him Mars, Jupiter and Saturn.
It is in this context that the relationship between the planets and the Chakras becomes important. It is important for the astrologers to carefully analyse the relationship as it pertains to the individual chart. The exaltation, ownership and friendly signs are important indications of this relationship.
Having known it, the consultee has to involve himself in producing counteracting impulses so that the impeding factors are removed. The specific events that happen in one's everyday life are the natural and slow- producing processes for producing this change which is required for the free flow of the Divine Energy.
Karma plays an important role in one's life. Each individual tries, consciously or unconsciously, to remove the various imped- iments and psychological blocks which is not always a very pleas- ant task. Once a person is able to understand the compulsions of Karma as they operate on his life, it is possible to face them without wasting much of one's energy. It is a very difficult task to understand these forces. These forces are also not very pleasant which many of the consultees are not willing or capable of facing.
But from the natal chart, it is possible to get a view of the past Karmic impulsions constantly impinging upon one's life. From various such impulses in each specific life incarnation some of these forces are taken out and allotted to the individual for their working out settling the account.
In this regard, the importance of Rahu and Ketu is considerable. Each incarnation revolves round certain problems represented by the two houses tenanted by the Modes. All major events of the individual's life will somehow or the other be connected with these two houses. The two houses thus involved are also positive and negative houses to each other: the forces generated in one will have to be worked out through the other.
The nature of forces generated in the chart wrll also be related with the nature and planetary disposition of these shadow planets. This Axis relates the individual events of one's life with the main goal for which the individual is given the present birth. All major twists and turns of one's life must be related to the disposition of Rahu and Ketu in one's horoscope. They are the great karmic agents whose power is beyond the individual to overcome. One Karmic factor which is often overlooked though the ancient seers had emphasized it was the relationship between the individual and his family members.
In traditional Hindu families there was a belief that each individual was under the guardianship of the Kula-Devata, the family deity who was watching and leading the family members towards the fulfilment of their destiny. The modem intellectuals treat the belief as pure fabrication of one's imagination. If one examines the family horoscopes in a bunch, all together, he may find a unique planetary relationship between the various horoscopes.
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The nature of radiation indicates the specific line of progress on which each individual in that family will progress. It does not imply uniformity or identity of life patterns. In this connection, one finds that certain planets, or certain houses, certain signs, or sometimes certain planetary combinations in the classical sense persist in many members of a family. These characteristics will have to be related to the various religious doctrines of the occult nature given for understanding the life process. On the basis of such a study, one will be able to understand the inherent impulsions of the individual and the repercussions of the working out his Karma on other members of the family.
There has to be a common bond between all of them, at the same time there will inevitably be differences between them. An artist in a businessman's family, a not-so good looking girl in a Chief Justice's family so as to deny her marriage and bring some sadness to the family, a pious family with a studious girl not finding a suitable match for her, and similar incongruities make the study of family relationship very interesting.
It is on the basis ofthese differences among the family members that one can find out the working of the laws of evolu- tion. This kind of approach will necessarily be very time consum- ing. It will also require much close cooperation between the astrologer and the consultee.
A professional astrologer may not be able to devote so much time for a single consultation of an individual unless he is suitably compensated. But even then, this study will involve several sittings before a well meaning and some useful direction about any one's life is worked out. Psycho-ana- lysts do the same, and there is no reason why astrologers cannot adopt this practice. It will also open out a new aspect of astrologi- cal consultation. So far, generally speaking, individuals consult an astrologer during periods of difficulties, their deprivations, their sonows, non-fulfilment of their desired goal and so on.
Very few persons want to understand the karmic forces impinging upon them and the specific goal to which all the individual events are guiding them. By relating the individual events with the general pattern of one's life, it is possible to realize new areas of useful- ness of astrological prognostications. Nature of Man Basic Motivation Of The Individual An Important contribution of astrological approach to human problems is to lay bare the hidden forces operating on them. Many a time, the real intentions of a person are camouflaged by external pretensions.
An ordinary individual is unable to penetrate them and are therefore duped. Sometimes the person himself is unable to understand his own basic motivations. It makes him run away for the musk though it lies latent in his own navel. Such difficulties can be removed very easily by a careful understanding of astrologi- cal impulsions. It will however require us to approach astrology not for mere physical level prognostications but for understanding our real selves. The physical level predictions may be necessary only to point to the central direction in one's true mission.
The subject of self-discovery is a very elaborate one. It con- sists of detailed examination of several aspects of the problem. Any conclusion in this respect by the astrologer will necessarily be tentative In nature : the mdividual concerned will have to arrive himself at any final conclusion. In this context, it is necessary at the outset to clearly under- stand the nature of one's basic motivation. Ordinarily it means understanding of the psychological make-up of the person.
But the concept of basic motivation has a much wider and deeper connotation. We can only try to approach the problem indirectly. It may probably enable us to see the inner nature or the core of one's basic being. In many popular folklores, it is said that the hero of the tale had to vanquish his adversary but no one knew where the latter kept his 'heart' which contained his 'fife'. Some- times it used to be kept in a pigeon on a distant unknown tree. Unless the 'heart' thus kept was retrieved and destroyed, the individual adversary could continue to thrive no matter howsoever powerful be the weapon of the invader.
The heart in these folklores represents the primary essence of the individual. Astrologically, it is different from the tenth house which represents the 'Karma' of the individual on the basis of which house, the individual's avocation is predicted. But this house is not a sure indicator of one's basic motivation. It Is evident from the fact that the individual does not feel contented whatever may be his achievement, unless he achieves the fulfilment ofhis basic urge.
This basic goal is different from desire, Status, position etc. It is something that the psychologists call by their term 'libido', yet it is not exactly that. It is something very vague, at the early stages of one's egoic growth. It is indistinct inner impulsion which is undefined but the individual feels its presence at the core of his being all the time. Even then he may be unable to identify it. Only later on, when he has proceeded farther and is capable to have insight in his inner self that his basic motivation begins to take shape before his inner-eyes.
Till that position is reached, the enquiry into one's basic motivation will necessarily remain vague and unarticulated. One will have to proceed in his exploration, at the initial stages with this vague realization of the basic motivation of his life and the direction towards which his soul is constantly guiding him. In such explorations, one has also to distinguish between one's psychological nature as popularly understood and the basic motivation.
For example, the basic nature of Rama and Ravana, in both the cases, was religious. Rama was deeply devoted to Mahadeva and he dedicated all his endeavours and actions to him, but Ravana was also able to achieve the highest benediction of Mahadeva; his penance as well as understanding of the meth- ods of pleasing the supreme god were of the highest order.
Both of them could be considered as religious persons, but Rama was concerned with being a beneficent force in the world whereas Ravana wanted everything for himself. The difference between the two can be summarised between two phrases : for Rama, it was 'In His name', while for Ravana, it was For My Satisfaction'.
The basic motivation of Rama was to help the world, or establish spiritual order, while for Ravana it was acquisition for one's own sake. In ordinary life, we often come across persons who have apparently happy family life, children are well placed and help- 31 ful, wife is very faithful and caring, he himself is, well honoured in the society and enjoys a good professional position, yet the man is not happy.
There is something missing in his life. This missing factor is sometimes related to the affliction of Moon, but it may not thus be explained in all the cases. The basic cause arises from the fact that the individual attached greatest value to something else in his life. If it is so, he may not have external trappings of life yet he could he extremely well-at-ease in his life : he may not have any grumblings about it. This kind of difference lies at the root of the basic motivation, the basic core of one's being.
Even when it is indicated to him, he may not always be willing to accept it. Once the discovery becomes real, and the individual begins tcTsee the truth of the discovery, the purpose and direction of his life may not change, but he would begin to observe a pattern In his reactions to external stimuli.
It will be a permanent gain for his evolutionary efforts. This basic element is not necessarily what should be pursued and nurtured, but it must be known and influenced in order to attain one's mission in life. The first step in the discovery is to observe the ascendant lord and its placement. The nature of the ascendant lord is not so important as its placement. In case the ascendant lord is in the ascendant itself, the person will be very self-centred; he will consider that the happiness in his life can come only when he attains something unique, something not attained by anyone else.
The nature of the object obtained will depend upon the nature of the planet concerned, the planets aspecting it and the general disposition of the horoscope. But these are secondary consider- ations. The very placement of the ascendant lord in ascendant makes all other conditions of life move around his personal self- he will not feel satisfied unless he feels that he has acquired something what others have not acquired.
It must be something pristine, something new and not already possessed by someone else, it must be something for which he has persevered, struggled and won. The thing received is not that important as its being received by him for his being uniquely qualified to receive it. Such a tendency is sometimes expressed as 'crankiness', often as egotism, but basically, the individual projects his role in the world and the response of the world to him from his personal often prejudiced point of view.
These external symptoms indicate the basic unsatisfied urge, the foundation of his life, and in being uniquely qualified to receive the special gifts - respect, accep- tance of opinion, anything which was not tarnished by others. Gandhi and Jawaharlal Mehru. Each of them thought, consciously or unconsciously, as gifted persons qualified to receive special gifts of gods which when denied brought to them immense sorrow and frustration. If they had realised this unconscious element in their life, probably their reaction to external stimuli would have been different. When the ascendant lord is in the second house, the life of the person is radically different from the previous one.
The sec- ond is a house which links the individual with the Sea of Immuta- bility, with some karmic relationship. Such a placement could make a person parochial, missionary, or deeply universal. These external symptoms express the basic urge of identifying onself with a group of persons, irrespective of the size and nature of the group. In the case of Ram an a Maharshi, his heart was with the humanity-at-large; his happiness, success or failure, rested not with his personal achievements but with the retrieval of something useful for the humanity in general. In the case of Margaret Thatch- er, it is her country while in an ordinary person, such a placement could make him more concerned about the welfare of his family members, his caste, or the group of people to which he belongs.
Such individuals do not delight in their personal glorification; they measure their success or otherwise according to what they have achieved for others. Even the content of the achievement is immaterial in the present case; that would depend upon the nature of the ascendant lord and other considerations but here one should emphasise the basic or the primary concern of the individual with some group of people with whom he is linked karmically.
The placement of ascendant lord in the third house is differ- ent from the previous ones. In this case, the individual is con- cerned with himself but not in the manner as in the first house. Here, the primary interest of the individual which could provide him enduring satisfaction would be provision of something tangi- ble for his brothers, kith and kin, or in the display of his valour and courage.
The third house is an important base of the Material Triangle in the chart. When the ascendant lord is in the third house, the individual may deceive himself with all kinds of justi- fications, but basically he will be concerned with providing some- thing material to his own kith and kin in which act there should be some display of his own valour.
Mothing else would satisfy the inner promptings of the individual. Alexander also had similar impulsion and his heart was also in search of similar pursuits. Another example has been of an international president of a religious society professing universal brotherhood. His lord of the ascen- dant was placed in the third house.
Unknowingly and without being aware of it, he appointed his own relations at important positions, provided them with material support though it brought decay of the organisation and to himself much dishonour. Obliv- ious of the obvious, he was impelled by his inner compulsions which gave him greater satisfaction than the philosophical ideal of universal brotherhood which he preached. The fourth house is still more difficult to decipher but the basic principle holds good even in this case.
The confusion arises primarily due to the mysterious nature of the fourth house. It has much in common with the second house but in the present context certain other elements have affected the result. The con- nection of this house with one's emotion is very strong. Whatever the emotional upsurge, whether it is self-sacrifice for the salvation of the humanity and acceptance of the blame of the entire world, and thereby to undergo all the punishments for the same, or it is the conquest of the world including brutal murder of those who defied the person, the individual is not concerned with what happens in the process, as long as he is working for the satisfac- tion of his 'heart', he will feel satisfied.
Such persons are mission- aries not necessarily in the sense of doing good to others; they may even inflict immense pain to others which is inconsequential to them. Whatever they feel to be right, not necessarily intellectu- ally but emotionally, they, will be happy to accomplish that. Gautam Buddha, Jesus Christ. Chengiz Khan as well as Guru Manak are some examples of this kind. Such varied personalities have one thing in common; all of them are moved by what they emotioQally felt right for them to do irrespective of the troubles and difficulties it caused to others or to themselves.
Such activities may involve personal sacrifice, it may even imply that they have to forgo much of their personal comforts, but as long as what they have produced or are produc- ing are being appreciated, they will feel greatly delighted thus minimising their sorrows in other aspects of life. Such a situation arises from the emotional attachment of the mother to her only son for whom she does not mind even sacrificing her whole life. Fifth is an important base of the Spiritual Triangle in a horoscope. When the ascendant lord is placed there, the individual finds happiness in creative efforts.
Those artists who are oblivious of their personal inconveniences but are greatly attached to their artistic creations belong to this category. An example of this categoy is that of Rabindranath Tagore. His ascendant lord Jupiter was placed in the fifth house which made him attuned to his artistic attachments more than any material reward or physical comforts. The sixth house is again one of those houses where the enormous powers of Mature are stored.
When the ascendant lord is placed in the sixth house, the individual takes delight in activ- ities which are connected with hidden sides of Mature. Unless the individual is spiritually developed, he will find happiness in de- stroying the happiness of others which may cause much difficul- ties even to himself. Such individuals do not wish to follow the straight line of evolution or social activities.
They must challenge, they must provoke Mature, society and other individuals so that something unusual comes out of them. If they are spiritually evolved, they will venture into religious occultism and try to challenge their own personality and will feel happy When they are able to externalize their own hidden powers. An example of this type is that of Sri Aurobindo whose happiness was in unfolding his own latent faculties. Such traits occur even in ordinary persons who have this combination. When the ascendant lord is placed in the seventh house, the individual is never satisfied with ordinary existence.
The seventh house represents the field which the individual-labour tills, or, it is the arena where the individual-actor plays his role. Simultaneous occurrence of detachment and attachment found In the psyche of an individual in this category makes it extremely difficult for him to feel happy; he always pines for that which is not available to him. He is like the Tantalus; he is capable, has many conveniences life and has much success to his credit.
But nothing satisfies him. He pines for that which is not there, which is slightly away from him; he wants the whole world for him to enjoy and to conquer. Such a person may be so lustful that his sexual appetite will induce him to change his partners as frequently as it is possible; in his official career, he will always remonstrate and grumble that his promotions have been less than what he de- served; in his military conquests, he will always feel that there are more countries to conquer.
His happiness rests in the region beyond the known horizon, in the area beyond one's reach, in securing that which one lacks. As these are not well articulated identified regions of acquisitions, such individuals are bound to feel inwardly unhappy howsoever great be their achievements. Such examples are of Shivaji with his ascendant lord Sun in the seventh house with Aquarius, while Hilter had Venus as his ascen- dant lord placed in seventh house Aries. They had been powerful egos, but they always wanted to possess that which was beyond their reach.
The eighth is a mysterious house in the same sense as second, fourth or the sixth. It has however a few additional attributes. It is a concealed house; it provides impetus for delving deep in mysterious laws of Mature; it also throws open its rewards for the individual. The sixth may be barren to some extent but the eighth leads the individual to the bosom of Nature's secret.
When the ascendant lord occupies the eighth house, the individual takes delight in the unknown, mysterious, secret, hidden and the occult side of life. That which is known is not satisfying to him. Such a person is not so much satisfied with his higher levels of income and right flow of money as much as with black money, bribes and secret deals. Such activities that are open and generally known to everybody do not give happiness to the person. This does not imply that the individual is necessarily engaged in surreptitious operations. That which is hidden is not necessarily dishonourable.
For example. Jagdish Chandra Bose never wanted to share his life and work with any one else. The man was extremely religious, highly sensitive but he always lived in a world which was unknown to others. His discoveries about life in plants and metals are merely an outer expression of the fondness of his inner self with that which is hidden, concealed, esoteric and still lying in the bosom of Mature. The ninth house is important for the unfoldment of spiritual nature of the person. In actual life, this aspect is represented In many different ways. When the lord of the first house occupies the ninth house, the individual's inner core forms an intimate link with his past proclivities and the future goal.
In pursuance of this relationship, the whole life of the individual becomes unworldly. His heart, consciously or uncon- sciously, is fixed to the world which is not appreciated by the materialistic people. But the individual is not interested in such persons or in the approbation of the world. He wants to transform his life according to his inner dictates irrespective of the price he may have to pay for it. Ramakrishna Paramahamsa had his ascen- dant lord Saturn placed in the ninth house occupied by Libra; and the Duke of Windsor had his Saturn, the lord of his Ascendant sign Capricorn in Virgo occupying the ninth house.
One does not have to labour hard to show that all these persons valued their inner conviction and the sense of righteousness more than what the world considered 'worldly wisdom'. In the tenth house there is a unique synchronisation of the actual involvement of the person and his inner happiness. The tenth house represents the individual's involvement in the world of his existence.
When the ascendant lord is placed in this house, the unconscious desire of the person is unified with what he does in actual life. This identification does not always appear as exter- nal happiness; the unconscious motivation of the person does not always lead to physical delight of sensual gratification.
But it does not necessarily deny the same. It only suggests that the inner core of the individual does not feel any sacrifice for what he does is great, or that he should have been doing something else than what he is doing. Examples of this category of persons are Abraham Lincoln whose ascendant lord Saturn being the ruler of Aquarius is in Scorpio, H. Wells with Capricorn as his ascendant sign has his Saturn in Libra.
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In the case of an Indian Administrative Service Officer with Cancer ascendant, he had his Moon in Aries in the tenth house and he took to his office as duck takes to water; not that his performance was always exceptional, but there was no conflict in his mind. He never thought that anything else would have been more satisfying to him. The eleventh house once more presents an enigmatic situa- tion.
It represents the important base of the Material Triangle. Through the activities of this house, the individual is immersed in material conditions. This relationship is expressed by individual's attachment to worldly ways of socialisation, womanlsation, drinks, monetary carvings, and comparison with others. Such persons attach great significance to themselves and they want that the world should move around them. They may have great achieve- ments to their credit, but that is not the aspect of their life which satisfies them inwardly.
What is satisfying is their recognition, and their achievement. Even Swami Vivekananda, who may be considered as one who was deeply and intimately identified with the inner core of his life and his greatest satisfaction was not so much in philosophical discourses or in spiritual personal attainments as in the establishment of a society, an organization, which even today is necessarily a material base in the national regeneration programmes, which also has a tinge of politicisation of religion.
Even in the case of Einstein, his achievements of scientific laws of relativity and the rest of it did not give him as much happiness as it brought to him the sorrow because of its material application in the manufacture of the atom bomb. He was more concerned with his personal life, his personal social relationships and the rest of it.
The twelth house is the life beyond the portals of death. All those persons who have their ascendant lord in the twelfth house are very unworldly in their inner life. Their inner or unconscious attachment with life after death, the theory of karma, altruism, and the rest of It, Is much deep as a result of which they are often failures in their worldly life.
But what matters to them is their 'ultimate destiny". This goal in life, may not be well identified or conscious to them, but whatever it is, it is that which draws them. Only that is of some enduring value to them, only that could provide some inner satisfaction to them. Everything else is super- ficial to their actual life. Sri Sankaracharya is a glaring example of this condition.
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