© Gauranga Das

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Mahar¢i Par§ªara deals with the three types of k§rakas in chapter 34 of B¥hat Par§ªara Hora ¼§stra entitled k§rak§dhy§ya. Of the three groups of k§rakas, viz. cara, sthira and naisargika k§rakas, the most important group stands to be the cara k§rakas, which are lorded by ¼r¦ Vi¢£u and will indicate how the Param§tm§ guides the native towards the goal of ultimate perfection and regaining his lost relationship with Bhagav§n. Of the 8 (or 7) cara k§rakas the king is the §tm§k§raka or significator of the self, which will indicate the native’s spirit, mentality, and desires leading to his rebirth in this material world. So in this way the §tm§k§raka does not only indicate the path of salvation for the j¦va, but also represents his free will by which he may choose to stay away from Bhagav§n and engage in searching happiness in this mundane realm. Thus the §tm§k§raka will also indicate the obstacles on the path of one’s spiritual advancement and the arrangement made by the Lord to destroy those obstacles, which often entails suffering.

As it will be seen from the following ªlokas, the carak§rakatva 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 §tm§k§raka. 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 k§raka and they will compete for it. At the same time the next k§raka-place becomes vacant, and its role will be played by the sthira or naisargika k§raka. 

Why is R§hu included and Ketu excluded from the range of cara k§rakas? Naturally all planets have naisargika k§rakatvas or natural significations including Ketu, because the Lord has assigned roles to all of them, and Brahm§ created their significations. However Ketu is the mokªa-k§raka, 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 R§hu is able to direct the native towards God if he becomes the §tm§k§raka. This is seen in charts of saintly persons like ¼r¦la Prabhup§da or R§mak¥¢£a Paramaha°sa. 

On the other hand, while the 8-k§raka system is useful in j§taka of living entities with the ability of procreation, the 7-k§raka system will be useful in mundane astrology for bodies without the ability of procreation, because in the 7-k§raka system the putrak§raka (significator of son) is excluded. Also R§hu would appear only in exceptional cases, as R§hu indicates the individual’s 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.

The above ªlokas reveal a number of important factors regarding the calculation of the §tm§k§raka. While calculating the order of k§rakas the planet with the highest degrees, minutes and seconds (irrespective of the occupied sign) will become the §tm§k§raka. The lowest is called the antyak§raka (or d§r§k§raka) and the ones in between are called madhyakhe±a. Sometimes if two planets fall exactly into the same degree, minutes and seconds, then two planets will compete for the k§rakatva. In this case the stronger becomes the respective cara k§raka, and the weaker one will be called upakhe±a. It also influences the signification, but in a subordinary way. 

During calculations it should be noted that R§hu’s 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 Mahar¢i's mentioning of R§hu as candidate for the post of even §tm§k§raka, indicates that for j§taka purposes, Par§ªara was in the favour of the 8-cara-k§raka system, as opposed to the 7-cara-k§raka system, in which R§hu could never become the §tm§k§raka. Also the specific method of calculation for R§hu indicates that Mahar¢i 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 Ýtm§k§raka

yath§ r§j§jñ§y§ vipra putr§m§ty§dayo jan§¤
samarth§ lokak§rye¢u tathaiv§ ’nyepi k§rak§¤
§tm§nuk¡lamev§tra bhavanti phalad§yaka¤
pratik¡le yath§ bh¡pe sarve ’m§ty§dayo dvija
k§rya° kartu° manu¢y§£§° na samarth§ bhavanti hi
tath§ ’tmak§rake kr¡re n§ ’nye svaªubhad§yaka¤
anuk¡le n¥pe yadvat sarve ’m§ty§dayo dvija
n§ªubha° kurvate tadvann§nyo sv§ ’ªubhad§yak§¤ 

" 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 k§rakas are also giving their effects in conformity with the §tm§k§raka planet. O br§hma£a, 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 §tm§k§raka is inauspicious, the other k§rakas are unable to give auspicious effects. O br§hma£a, just as all the ministers etc. are favourable if the king is favourable, in the same way the other k§rakas also do not exert their malefic influence if the §tm§k§raka is favourable." [BPHS 34.9-12] 

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

The §tm§k§raka indicates the force of the soul to achieve a certain goal. Therefore it is said that if the §tm§k§raka conjoins the lagna in r§ªi/nav§°ªa 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 §tm§k§raka 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 someone’s hand but cannot force him to eat it. It is also important to note which area will be destroyed or blocked by the §tm§k§raka by becoming the badhakeªa 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 §tm§k§raka may play not only a spiritual role. Mahar¢i Par§ªara specifically mentions r§ja-yogas caused by the combination of the §tm§k§raka with the pit¥k§raka (power conferred upon the native by his elders) and the §tm§k§raka with the putrak§raka (power conferred upon the native by his followers). This dual role of the §tm§k§raka is also confirmed by the statement bandhak¥nmok¢ak¥ttath§, i.e. that the §tm§k§raka may cause the bondage or release of any of his subordinates, i.e. the rest of the k§rakas or planets. Thus the §tm§k§raka may support or block the planets of the chart, and may also indicate the liberation of the j¦va from the bondage of karma or its unwillingness to pursue the same. 

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

The phrase ªubha refers to natural benefics like Jupiter (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 R§hu (giving demoniac desires). So according to the ªloka above, if the §tm§k§raka is a malefic planet, it will support the other k§rakas represented by natural malefics, while if it is a benefic planet, it will support the benefic cara k§rakas.

5. The Other Seven K§rakas



 

 

 

 

 

 

 

 

 

 

 

 

§tm§k§rakabh§gebhyo ny¡n§°ªo ’m§tyak§raka¤
tasm§nny¡n§°ªako bhr§t§ tanny¡nom§t¥sa°jñaka¤
tanny¡n§°ªa¤ pit§tasm§dalp§°ªa¤ putrak§raka¤
putr§nny¡n§°ªako jñ§tirjñ§terny¡n§°ªako hi ya¤
sa d§rak§rako jñeyo nirviªa°ka dvijottama
car§khyak§rak§ ete br§hma£§ kathit§¤ pur§
m§t¥k§rakamev§ ’nyo vadanti sutak§rakam
dvau grahau bh§gatulyau cejj§yet§° yasya janmani
tadagrak§rakasyaivam lopo jñeyo dvijottama
sthirak§rakavaª§ttasya phala° jñeya° ªubh§ ’ªubham 

„O excellent of the br§hma£as, the planet next to the §tm§k§raka in his degrees is called am§tyak§raka, the planet having fewer degree than the am§tyak§raka is called bhr§t¥k§raka, the next to bhr§t¥k§raka in degrees is m§t¥k§raka, and next to him in degrees is pit¥k§raka, next putrak§raka, next jñ§tik§raka, and next to jñ§tik§raka in degrees should be undoubtedly the d§r§k§raka. Since ancient times the br§hma£as have spoken of these as cara k§rakas. Some other astrologers take the m§t¥k§raka and the putrak§raka to be the same. If the degrees etc. of two planets are identical, both are considered as one k§raka, and O excellent of the Br§hma£as, in this case the next k§raka is eclipsed. In such a state the auspicious or inauspicious effects of that k§raka should be known from the sthira k§raka." [BPHS 34.13-17]

 

In the 7-k§raka system (used for mundane horoscopy) the 4^th k§raka, m§t¥k§raka takes up the role of putrak§raka as well, and thus pit¥k§raka becomes the 5^th, jñ§tik§raka 6^th and d§r§k§raka is 7^th. However, if in any of the two systems two planets are found to be competing for a k§raka’s place, then the next place automatically falls vacant. In this case the previous k§raka ‘steals’ the next one, and its place is occupied by the sthira k§raka. Some say the use of naisargika k§raka instead is advisable, as sthira k§raka is not active during life, only at death. Also, there’s no sthira k§rakas for the §tm§ and manas, therefore in their case it is natural to take the naisargika k§rakas, Sun and Moon. In any case, the lists of sthira and naisargika k§rakas to replace the respective cara k§rakas are given herewith: 

Table 1: Cara-Sthira-Naisargika K§raka Relations

6. Characteristics of the Ýtm§k§raka

The different planets becoming the §tm§k§raka in the chart of the native will indicate a different mentality being displayed in the spirit of the native.
According to the natural k§rakatvas 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 §tm§k§raka 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: Joan 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: Rama£a Mahar¢i, Ýdi-¼a¯kar§c§rya. 

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 Jung. 

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: ¼r¦ Aurobindo, Leo Tolstoy. 

Jupiter: 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: Mah§tm§ 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. 

R§hu: 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 Ýtmak§raka 

As mentioned above, the §tm§k§raka gives the icch§-ªakti (power of desire) of the soul to the chart. Therefore any house, planet and combinations of conjunction, aspects or disposited by the §tm§k§raka become strengthened and receives the potency to fructify. This is also true of the unobstructed argala caused on a house by the §tm§k§raka. Usually the §tm§k§raka is considered to be the strongest planet of the chart as per Jaimini’s first and second source of strength. So if an argala is obstructed by the §tm§k§raka or the §tm§k§raka falls into the badhaka sth§na from a house or becomes the badhakeªa, then it will cause very strong obstacles, however by overcoming it the native will advance substantially. If the §tm§k§raka is situated in trines from r§ªi 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 bh§gya (fortune arising from dharma, 9^th house). If the §tm§k§raka 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 §tm§k§raka situated in the 3^rd house gives par§krama bala on the spiritual level, i.e. the native is willing to conquer over the obstacles on his path. The §tmak§raka in dusth§nas (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 §tm§k§raka in the 2^nd from lagna or any house maintains the house, as the 2^nd is the seat of Vi¢£u. The §tm§k§raka in the 11^th house may indicate instability or inconsistency in the spiritual efforts etc. 

The house occupied by the §tm§k§raka indicates the focus in the native’s life and goals. The other k§rakas that conjoin or enter into parivartana (exchange) with the §tm§k§raka also gain considerable significance. Of course the placement of the §tm§k§raka should be analysed not only in the r§ªi chart, but in nav§°ªa (D-9)and vi°ª§°ªa (D-20) also for spirituality, as well as in tri°ª§°ªa (D-30) and ªa¢±y§°ªa (D-60) for karma as well. Actually the §tm§k§ra’s position is very important in every divisional chart as it will indicate the native’s focus and the fructification of yogas in that life area. 

The §tm§k§raka’s strength is not measured according to the standard methods i.e. ªadbala, a¢±akavarga bala etc. as it is evident from Jaimini’s sources of strength. However, a host of factors tend to modify the influence caused by the §tm§k§raka. If the §tm§k§raka 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 §tm§k§raka 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 daªas of the §tm§k§raka 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 §tm§k§raka in the nav§°ªa (D-9) chart will be the topic of another paper. Other blemishes like the §tm§k§raka falling in r§ª¦/bhava sandhi, gandanta etc. and malefic combinations like p§pakartari or bandhana yoga should invariably be considered while analyzing the effects of the §tm§k§raka. 

Despite saying that the §tm§k§raka’s strength cannot be measured in the ordinary way as for other planets, I would consider vaiªe¢ik§°ªas like uttam§°ªa, p§rijat§°ªa etc. to assess the karmic depth of the §tm§k§raka planet. This will also justify using vi°ªopaka bala to judge how effectively the §tm§k§raka will function in the different areas in life. The above principles naturally may be applied to all the cara k§rakas, considering their area of competence. The cara k§rakas will mainly indicate the native’s 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 k§rakas will indicate phalita results (the fortune of those relatives) while sthira k§rakas will show their longevity expectation. 

The cara k§rakas are an important tool in compatibility analysis also. For couples the §tm§k§rakas and d§r§k§rakas 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-ªi¢ya, etc. relationships as well. Another useful factor is to study the placements of the graha §rudhas of the different cara k§rakas, as from this we may understand how he perceives those different relationships in his life.

8. The Ýtm§k§raka in Daªas 

In concordance with the above descriptions of the §tm§k§raka’s functioning, it is useful to analyse how it will act during the daªas of different daªa systems. The §tm§k§raka usually indicates suffering during its Vimªottari (or A¢±ottari wherever applicable) daªa or bhukti. This is also true for the K§lacakra daªa of the signs ocuppied or aspected by the §tm§k§raka. 

During the N§r§ya£a daªa of a sign ocuppied or aspected by the §tm§k§raka, great achievements are expected, especially if the native is spiritually inclined. This holds true for varga N§r§ya£a daªa as well. In the Drigdaªa, the signs occupied or aspected by the §tm§k§raka indicate periods when the native receives the blessings of the i¢±a-devata and thus advances in spirituality. 

Mahar¢i Jaimini mentions two daªa systems, specifically connected to the §tm§k§raka, these are the §tm§k§raka kendr§di r§ªi/graha daªas. These will indicate the experiences of the soul at the various stages of his life. The AK kendr§di r§ªi daªa will show us a more objective picture of the changes between the different stages of consciousness (comp. to the five koªas or sheaths of consciousness, vide Taittir¦ya Upani¢ad adhy§ya 2., see end-notes), while the the AK kendr§di graha daªa will indicate how the individual will experience the changes in his life in terms of relationship to his spiritual advancement. 

Tha §yur daªas will indicate the other, protective aspect of the §tm§k§raka. Although the §tm§k§raka 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 §tm§k§raka lifts the soul out of the body and takes it to its next destination; whether in the material or the spiritual world. The §tm§k§raka or other cara k§rakas 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. ¼r¦ Caitanya Mah§brabhu, February 27, 1486, 17.53 LMT Navadv¦pa, West Bengal (88E22, 23N28)

¼r¦ Caitanya Mah§prabhu is Bhagav§n ¼r¦ K¥¢£a’s hidden incarnation in the age of Kali, who appeared to spread the transcendental movement of chanting the Lord’s names, the Hare K¥¢£a mah§-mantra. His §tm§k§raka 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 d§r§k§raka R§hu and is in parivartana with the 4^th lord Mars) for the upliftment of the humanity by spreading n§ma-sa¯k¦rtana. 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§°ªa, 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 ¼r¦ K¥¢£a. 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 mok¢a. 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 m§y§ ªa¢±y§°ªa, 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 ¼r¦ R§dh§, although He is K¥¢£a Himself. Comparing this to the chart of ¼r¦ K¥¢£a, we see the following:

¼r¦ K¥¢£a’s lagna is in Taurus, in trines from ¼r¦ Caitanya’s D-60 lagna. His lagna lord is Venus, which is also there in Mah§prabhu’s 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 K¥¢£a’s case the former was very prominent as seen from the two malefics occupying the 2^nd house and giving Him par§krama bala to kill the demons, while in ¼r¦ Caitanya’s case, dissipating the darkness of ignorance is the main interest, indicated by Ketu conjoining D-60 and D-1 lagna as well. Now ¼r¦ K¥¢£a’s §tm§k§raka is the Sun (indicating the essence of ¼r¦ R§ma, 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 §tm§k§raka conjoins it, the native is able to fully devote himself to his cause. So this appears in ¼r¦ Caitanya’s chart as lagna lord in the 7^th with R§hu. 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 §tm§k§raka and the nodes should be studied very carefully especially in r§ªi and D-60 to see the life purpose of the native. However in the case of avat§ras 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

Aurangzeb’s §tm§k§raka is the retrograde Mercury, indicating the disturbance of the §tm§k§raka and his deep-rooted desire to fight Hinduism. Mercury’s lordship over the 8^th house indicates the adharmic tendency. The retrogression of the §tm§k§raka 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-k§raka Sun is also afflicted, then the native is able to become demoniac. Here the §tm§k§raka is combust by a debilitated Sun, and also the Moon is conjoined by Saturn, another retrograde planet, while the whole combination aspects the §tm§k§raka. The mutual aspect of pit¥k§raka Mars and §tm§k§raka Mercury assures power, also considering the aspect by the ghati lagna and Mercury being lord of the 5^th house. Jupiter 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 puriªaka ªa¢±y§°ªa, meaning contamination, while Mercury is in k§la p§vaka a°ªa, indicating a greatly destructive fire. 

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

Sai Baba’s §tm§k§raka is Jupiter, which is debilitated in the 3^rd house, indicating a nonviolent, peaceful person. However, the aspect of a strong r§ja-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 R§hu. 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 vipar¦ta r§ja-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 r§ªi chart. A consistency of effort is seen from this. Jupiter is in much better position, exalted in the 9^th house, indicating the guru’s 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 r§ªi we again, see a strong pravrajya-yoga in the lagna. Ketu’s position in Upapada is also helpful for renunciation of marriage. 

The interesting thing here is that the §tm§k§raka Jupiter is in mutual aspect with putrak§raka 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¡r£acandra ªa¢±y§°ªa. Jupiter was much stronger in D-60, being exalted in the 9^th house. He was in kinnara ªa¢±y§°ªa, again indicating the acquisition of mystic abilities in his previous life. 

Notes: Translation of Adhy§ya 2. of Taittir¦ya Upani¢ad (Brahm§nanda-vall¦) 

By Swami Nikhil§nanda

Chapter I—The Sheath of Food



 

                   

 

 

 

 

 

 

 

Om. May Mitra be propitious unto us! May Varu£a be propitious unto us! May Aryam§n be propitious unto us! May Indra and B¥haspati 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!



 

 

 

 

 

 

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!



 

 

 

 

 

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 §k§ªa—he, being one with the omniscient Brahman, enjoys simultaneously all desires."



 

 

 

 

 

 

 

 

 

From the Ýtman was born §k§ªa; from §k§ªa, 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 II—The Sheath of the Vital Breath



 

 

 

 

 

 

 

 

 

 

"From food, verily, are produced all creatures—whatsoever 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."



 

 

 

 

 

 

 

 

 

 

 

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. Pr§£a, indeed, is its head; vy§na is its right wing; ap§na is its left wing; §k§ªa is its trunk; the earth is its tail, its support.

Chapter III—The Sheath of the Mind



 

 

 

 

 

 

 

"The gods breathe after the pr§£a, so also do men and cattle; for the pr§£a is the life of creatures. Therefore it is called the life of all. Those who worship the pr§£a as Brahman obtain a full life; for the pr§£a is the life of creatures. Therefore it is called the life of all."2



 

 

 

 

 

 

 

 

 

This sheath of the Pr§£a is the embodied soul of the former. Verily, different from this sheath, which consists of the essence of the pr§£a, 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 ¹g-Veda is its right wing, the S§ma-Veda is its left wing, the teaching is its trunk, the hymns of Atharva and Angiras are its tail, its support.

Chapter IV—The Sheath of the Intellect



 

 

 

"He who knows the Bliss of Brahman, whence all words together with the mind turn away, unable to reach it—he never fears."



 

 

 

 

 

 

 

 

 

 

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 V—The Sheath of Bliss



 

 

 

 

 

 

"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."



 

 

 

 

 

 

 

 

 

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. Joy is its head, delight is its right wing, great delight is its left, bliss is its trunk. Brahman is its tail, its support.

Chapter VI—Brahman: The Source of All



 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

"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 this—whatever 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 VII—Brahman as Fearlessness



 

 

 

 

 

 

 

 

 

 

 

 

 

 

"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 pr§£a and the ap§na if this Bliss did not exist in the §k§ªa? 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 VIII—The Supreme Bliss of Brahman



 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

"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 man—a noble young man—versed, 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 B¥haspati, as also of a man versed in the Vedas and free from desires.
The bliss of B¥haspati, multiplied one hundred times, is one measure of the bliss of Praj§pati, as also of a man versed in the Vedas and free from desires.
The bliss of Praj§pati, 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 sun—both 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 IX—The Merging of Good and Evil in Brahman

"He who knows the Bliss of Brahman, whence words together with the mind turn away, unable to reach It—he 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



 

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:

B¥hat Par§ªara Hora ¼§stra (Mahar¢i Par§ªara)
Upade¢a S¡tram (Mahar¢i Jaimini)
Cara K§rakas (SJC class, Pt. Sanjay Rath, 23.2.1999., Delhi)
Cara K§raka & Sprituality (SJC class, Pt. Sanjay Rath, 24.11.2002., Delhi)