The basic quantum of time is 120 years which is the Param Ayus of the Human birth (Parasara gives the exact figure of 120 Years & 5 days, but we stick to the round figure of 120 years for the preliminary understanding). As explained earlier, this is also two cycles (Aaroha or increasing and Avaroha or decreasing quality of time) of Jupiter & Saturn of 60 years each. This is also a Kali (literally ONE) Chakra. Dwapara( Literally TWO) Chakra is 240 Years, Treta(literally THREE) Chakra is 360 Years and Kreta(literally FOUR) Chakra is 480 Years.
By adding all these four Chakra, we get a Maha Chakra of 1200 Years. (120+240+360+480=1200). Thus, Kali (ONE) Maha Chakra is 1200 Years, Dwapara (TWO) MahaChakra is 2400 years, Treta (THREE) Mahachakra is 3600 years and Kreta (FOUR) Mahachakra is 4800 years.
By adding all these four Mahachakra, we get a Daivachakra of 12000 Years. (1200+2400+3600+4800=12000). As the name implies, the Daiva indicates the luminous ones (Sun & Moon) and we again come to the Ahoratra (Hora) concept where we have one Aaroha (increasing) cycle and one Avaroha (decreasing) cycle of 12000 years each to give the period of 24,000 years.
Thereafter, 18 Ahoratra of the Daivachakra or 36 Daivachakra form a Yuga of 4,32,000 Years. This number is based on the Drekkana Division ruled by the Maharishi’s (3×12=36). Thus, Kali (ONE) Yuga is 4,32,000 Years, Dwapara (TWO) Yuga is 8,64,000 years, Treta (THREE) Yuga is 12,96,000 years and Kreta (FOUR) Yuga is 17,28,000 years.
Trini-pada-vichakrame Vinur-Gopa-adabhyo (.) Atho Dharmani dharayan (.) Rig Veda
The spiritual meaning (Veda) of this Gayatri from the Rig Veda can be studied from the works of Sri Dayananda Saraswati & Aurobindo. I can only attempt one lower level (Vedanga) Jyotish interpretation where ” The Bha-Chakra or Zodiac is divided into three parts called the Nabhi (occuring in the Sandhi (junction) between the Water and Fire signs). These are the Vishnu-Nabhi and Brahma (Gopa) Nabhi at the two levels of Daivachakra and Chakra respectively. It is on the basis of this inviolable principle that Dharma is established.”
On the basis of this we can define two Pada. First, on the basis of the Vishnu Nabhi, is the Daiva-Pada where three Daivachakra are included to give 36,000 Years. Since at this level, Vishnu is one of the 12 Aditya’s (Sun’s or Diva or Daiva), the 12 Aditya’s give 12 Daiva-Pada’s of 36,000 years each which is equal to one yuga (36,000 x 12 = 4,32,000 years). Second, on the basis of the Brahma Nabhi, is the Chakra-Pada where three Chakra’s of 120 years each are included to form a Daiva-Varsha or the popularly known “Year of the Gods” of 360 years. Thus, Kali (ONE) Yuga is 1200 Daiva-Varsha, Dwapara (TWO) Yuga is 2400 Daiva-Varsha, Treta (THREE) Yuga is 3600 Daiva-Varsha and Kreta (FOUR) Yuga is 4800 Daiva-Varsha .
[From here we use Daiva-Varsha or “Year of the Gods” each equalling 360 earth years as the standard quantum of time].
By adding all these four Yuga, we get a Maha Yuga of 12000 Daiva-Varsha or 4,320,000 Earth years. (1200+2400+3600+4800=12000).
One thousand Mahayuga are equal to one Kalpa. Thus, the Kalpa is the basic Vedic Cosmic cycle equal to 12,000,000 Daiva Varsha or 4,320,000,000 Earth years. This is also called the “Day of Brahma”. The “Night of Brahma” is of equal length to the “Day of Brahma”. Thus, the Ahoratra (Day & Night) of Brahma is 24 Million Daiva-Varsha or 8,640 Million earth Years. The Year of Brahma is 360 such days & nights thereby equal to 8640 Million Daiva-Varsha or 3,110,400 Million Earth years (or say 3.11 Trillion Earth Years). The Life of Brahma is said to be 100 such years of Brahma and is 8,64,000 Million Daiva Varsha or 311,040,000 Million Earth years (or say 311 Trillion Earth years). Thereafter Nirvikalpa Pralaya (complete dissolution of all worlds) occurs followed by the creation of another Brahma from the Navel of Narayana.
Material creation is the natural activity of Brahma during the Diva-kalpa (Day of Brahma)and material dissolution called Naimittika Pralaya (whereby the entire Universe is withdrawn into Him where it exists as a potentiality) followed by sleep is the activity in Ratri-kalpa (Night of Brahma). Brahma creates these material worlds due to yoga (union) with all the “Rasa’s”.
[The spiritual concept (Veda) of all the Rasa’s is “Sa-Rasa-Wati” or the Divine Mother “Saraswati” whereas the Jyotish concept (Vedanga) is of the seven Rasa’s (of the Saptamsa or D-7 Chart) repeating in two cycles of odd and even signs thereby causing fourteen yoga’s of Brahma and Saraswati. These seven Rasa’s come from the seven planets from Sun to Saturn having physical bodies and Rahu & Ketu are excluded as they do not have any material body].
Thus, each Manvantara, which is the Yoga of Brahma with one of the Rasa’s, is for one-fourteenth the period of the Kalpa which is approximately 71 Mahayuga’s. The period of a Manvantara equal to 852,000 Daiva-Varsha (i.e 71×12000= 852,000) or 306,720,000 Earth years. Fourteen such Manvantara give the total period of 119,288,000 Daiva Varsha (i.e. 14x 852,000= 119,228,000) or 4,294,080,000 Earth years whereas that of the Kalpa is 12,000,000 Daiva Varsha or 4,320,000,000 Earth years. This leaves a gap of 72,000 Daiva-varsha between the 14 Manvantara. There are twelve gaps or period of dissolution of the ANIMATE WORLD (the INANIMATE WORLD continues to exist as Brahma is awake) between these fourteen Manvantara with each gap equal to 6000 Diva-varsha. Manu is the progenitor of the human race and a Manu appears at the begining of each Manvantara. We are presently, in the seventh Manvantara of the Kalpa started by Manu Vaivasvata. Thus, he is our penultimate forefather as far as this material existence is concerned.
DOOMSDAY OR GOLDEN AGE FROM 2000 AD
There is no doom. Sri Achyutu Dasa the direct disciple of Sri Sri Chaitanya Mahaprabhu has stated in a stanza about India that “FROM 13OO AD TO 2000 AD INDIA SHALL SUFFER DASATWA OR BONDAGE. TOWARDS THE END, THIS WILL BEGIN TO BREAK AND FROM 2000 AD SATYA SANATANA WILL BE ESTABLISHED.” Thus, when we are going to see a very glorious phase beginning 2000 AD, I cannot agree with those predictions about Doom. Later Sri Achyuta adds that this will be done by the strength or people of Baladeva (Sri Balaram, the elder brother of Bhagawan). Now, we can only speculate here.
There seems to be some confusion about understanding of the Yuga cycles. This is so because of the lack of appretiation of the “Sankalpha” done at the begining of the prayers. The day of Brahma is called “Kalpha” from which the word “Sankalpha” is derived. Kalpha also means Lagna. Hence Brahma controls longevity. In the day there is “Leela” and in the Night, the universe is withdrawn and exists as a potentiality. This Kalpha is about 4320 Million years and 360 such Brahma days make a Brahma Year. Now, Brahma’s life is for 100 such years (followed by a dissolution called Prakrittika Mahapralaya) and it is believed that Brahma is in His 51st Year. The Kalpha is divided into 14 Manvantaras of which we are in the 7th called Manu Vaivasvata. Each Manvantara is for 306,720,000 years with gaps between the manvantara’s in any Kalpha. Each Manvantara is further subdivided into 71 Mahayuga (approx.) as 1000 Mahayuga make one Kalpha. Each Mahayuga is further divided into four Yuga’s called Krta (Four), Treta (Three), Dvapara (Two) and Kali (One) of lengths 4800, 3600, 2400 and 1200 “YEARS OF THE GODS”. Here the years of the Gods refers to the Sun as Deva is derived from Diva (Light) and the Sun is also called Divakara. THIS IS WHERE THE ERROR CREEPS IN I.E. THE INTERPRETATION OF THE TERM “YEAR OF THE GODS”. WHILE THIS IS GENERALLY ACCEPTED AS THE MOTION OF THE SUN IN ONE DAY, SOME HAVE EQUATED THIS TO ONE YEAR OF HUMAN LIFE. Thus, they misrepresent the periods as 4800, 3600, 2400 and 1200 human years instead.
The Manu Smriti has stated that “A DAY OF THE GODS IS EQUAL TO A YEAR IN HUMAN LIFE” . This is also the reason why I have been requesting the Software programmers to calculate the dasa-antar and other smaller periods correctly on the basis of the Actual solar transit of 360 Degrees with fluctuations in one year instead of interpolating on the figure of 365.25 days as a lot of approximation creeps in. Another blunder is to equate the year of the Gods blindly to 360 human years on the approximate basis of 1 Degree transit of the Sun per day when we know this to be 365.25 solar days This is how another doubt of 360 days instead of 365.25 days per year has crept in.
START OF KALI
The dating of the Kali yuga is the vexed question. Tradition accepts this as 3102 BC, whereas others relying on the other factors give 900 BC or 600 BC etc. How do we resolve this?
MY VIEWS/ WISDOM OF SRI ACHYUTA DASA
Not going into other considerations, the 60 Year cycle of Jupiter and Saturn is considered very significant. The Yuga of Kali of 1200 Years of the Gods can be sub-divided into four sub-periods of 480, 360, 240 and 120 years of the Gods. WE can again divide this into sub-sub-periods…and so on. Now, Two such cycles of Jupiter-Saturn conjunction in Aries maybe called a “Chakra” with the first cycle called as Avaroha and the second as Aaroha. Thus the smallest measure of quality of time or “Chakra” is 120 solar years. These Chakras can again be grouped as Krta (Four Chakra), Treta (three Chakra), Dvapara (Two Chakra) and Kali (one Chakra) having periods of 480, 360, 240 and 120 solar years each and the MahaChakra will be for 1200 solar years. According to Sri Achyuta Dasa, the “Dasatwa (Bondage) of India ends in 2000 AD” showing that the Kali Chakra of 120 years that started in 1880 AD is to end in 2000 AD when Jupiter & Saturn are to conjoin in Aries again. Thus, this MahaChakra must have started 1200 years back in 800 AD. Further, the KrtaChakra should have been from 800 AD to 1280 AD and during this period the best temples were built and the finest literature produced. This was the golden age of India. After this, TretaChakra was from 1280 to 1640 AD during which we find that Satwa declines and strife increases. The Dasatva (Bondage) of India begins as invaders came to rule and Muslim dynasty’s are set up in India. DvaparaChakra was from 1640 to 1880 when the British directly ruled India under the Crown. With the advent of KaliChakra (1880 to 2000 AD), the fight for freedom begins in the form of revival of religion etc. Strife is at its highest and has gone to the villages as well. The main theme in India, the most spiritual Land, is still peace or a peaceful approach to freedom in the Aaroha (Increasing) portion of 60 years (1880 to 1940 AD) whereas in the Avaroha portion 1940 to 2000 AD even Mahatma Gandhi takes a war-like posture in the Quit India resolution of 1942.
The KaliChakra (1880 to 2000 AD) has seen the development of the most powerful weapons for mass destruction as well as their use. Next year, the entire cycle changes and another MahaChakra of 1200 Years begins with a KretaChakra (2000 to 2480 AD) and once again, the temples will be built, literature will flourish and a lot of good will happen on this planet. Sri Achyuta Dasa, the pride of the Tradition of Orissa and the Direct Disciple of Sri Chaitanya Mahaprabhu has left such brilliant Gems in Oriya Prose and I hope to translate them properly for the benefit of all jyotish
Ayurveda, the “knowledge of longevity”, is the oldest and the most comprehensive systems of healing in the world and it has its roots in the philosophy of the ancient Vedas. Ayurveda relies on the six systems of Indian Philosophy, the Shad Darshan, for its founding principles, particularly Sankhya philosophy of creation and evolution. Darshan is more than philosophy. It is a system of knowing based on perception and inner vision. The enlightened rishis were able to discover the truth of life through the purity of their hearts and their exalted sense of awareness. This knowledge was cognized in the state of deep meditation and has been passed down to us today in the form of sutras, threads of truth that awaken the latent knowledge of life hidden deep in our own unconscious mind. By constant reflection and meditation on these sutras, the knowledge imparted by the rishis begins to awaken inside us.
Jyotish and Ayurveda are an integral part of vedic philosophy, yoga practice and spiritual development. Jyotish is a Vedanga, a limb of the vedas, and as such it holds a divine status in the Vedic tradition. Ayurveda is an Upa-Veda, a supplementary or secondary Veda to the four main Vedas – Samaveda, Yajurveda, Atharvaveda, and Rigveda. Regardless of status, the same stream of spiritual consciousness permeates these two sciences that is to be found throughout all the vedas. Knowledge of Jyotish and Ayurveda is revealed knowledge and it was given to humanity by the Maharishi’s to uphold dharma and to guide the souls towards spiritual realization.
How do we integrate Jyotish and Ayurveda? First we must understand the building blocks of both subjects and proceed from there. We are given a hint in Brihat Parasara Hora Shastra, and if we are wise, we should follow the thread offered to us by the great Rishi. Parasara gives us the correspondence between the Rasi’s, Graha’s, Dosha and dhatus. They are as follows:
Parasara has also given us the correspondence between the planets, signs, organs and body sections and this is enough. With the marriage of this fundamental knowledge and Ayurveda, we can develop a system of diagnosis that can be used in clinical practice to determine the timing and severity of the disease.
In Ayurveda, we know that disease is caused not only by an aggravated Dosha but also by dhatu dushti – disorder in the dhatus. There is a six-stage model of pathogenesis, referred to as samprapti. In this model, the aggravated dosha moves from its site of origin in the digestive trace, and circulates throughout the body by entering rasa and rakta dhatu. The disturbed dosha finally locates itself in some weak tissue, organ or system of the body and alters its function. Symptoms begin to appear and the native seeks medical help. In the advanced stage of pathogenesis, destruction of tissue and organs occur and the disease becomes a chronic manifestation.
The goal of Ayurveda is to restore balance to the system. Disease is the abnormal expression of the vitiated doshas and to restore health, the increased dosha must be pacified and returned to its site of accumulation. At the same time the destruction of the dhatus and the organs must be addressed and suitable therapies must be used to restore their function. In Ayurveda prevention is emphasized. It is easier to treat the disease at its accumulation stage than at the later stages of complication and destruction. The reasons are obvious.
2. Sankhya Philosophy & Cosmic Anatomy
According to Sankhya philosophy, there are twenty-four cosmic principles or tattwas at work in the Universe. Purusha is the ultimate principle of creation – it is the formless, indivisible and undifferentiated state of pure consciousness or transcendental existence. Purusha is beyond time, space and causation. It the Absolute state of unmanifest reality and it is considered to be the male principle of creation. Prakruti is the female principle, the primal matter and mother of all that directs cosmic manifestation.
The first manifestation of prakruti is mahad or cosmic intelligence and out of this intelligence, the sense of “I am”, Ahamkar, comes into existence. Out of this state of ego consciousness arises the sense of individuality and separateness. Ahamkar has three qualities or gunas – sattva, rajas and tamas. Through the support of the gunas, ahamkar creates both the organic and inorganic universe, as well as the subjective and objective world. In addition, ahamkar, with the help of the gunas, creates the five subtle senses, the five organs of cognition, the five organs of action, the five great elements as well as the five sense objects. Sattva guna rules the subjective world, while tamo guna presides over the objective world and the two are brought into dynamic relationship by the kinetic force of Rajas. These are the eternal principles of creation.
3. Sankya Philosophy & Ayurveda
There is Purusha and purusha, the ‘Self’ and the ‘self’. Charaka tells us that everything about the purusha, the individual, is established in the human body. The classical works by the three great authorities on Ayurveda: Charaka, Shushrut and Vagbhat, use the term prakruti to describe the constitution of the individual. Prakruti is the genetic make-up that is unique to each individual and is expressed in terms of the three gunas. We saw that the three gunas are further differentiated into the five elements and the science of the three gunas and the five elements represent the building blocks of Ayurvedic medicine.
The Rishis further cognized that the three gunas and the five elements manifest in the human constitution as three fundamental principles or humors that under lie all mental, emotional and bodily functions. These three humors or doshas are known as vata, pitta and kapha, and they are responsible for the creation of the dhatus and thus the flesh and blood of the body itself.
The science of Ayurveda is the science of Tridosha, and an individual’s prakruti is described in terms of the doshas. Manas prakruti describes our mental constitution in terms of sattva, rajas, and tamas. Deha prakruti describes our physical attributes in terms of the doshas.
4. Ayurvedic Anatomy & Physiology
4.1 The Doshas
Even the casual reader of modern Ayurvedic writings has learned that the doshas are a manifestation of the five great elements, the pancha mahabhutas. Vata is a manifestation of the ether and air elements, pitta of fire and water, and kapha, water and earth.
Since vata rules space and air, it governs all the spaces in the body. It also controls all bodily movements and has specific authority over the nervous, sensory and motor systems. Vata accumulates in the large intestines, bones, skin and ears as these are the seat of vata.
Pitta is the fire principle and it therefore governs metabolism on the mental, emotional and biochemical/physiological levels and thus, it rules hunger as well as thirst. The primary location of pitta is the small intestines, blood, sweat glands, skin and eyes.
Kapha provides nourishment, structure, solidity and stability for all bodily tissues. It rules all secretions that lubricate the body – the mucous membranes and joints. Kapha is to be found in the chest, stomach, fatty tissue, sinuses, nasal passages, lymph, pancreas, joints, plasma and all mucous secretions.
The doshas accumulate at their primary locations and thus give rise to symptoms that are referred to as disease in allopathic medicine. An imbalance in the doshas, due to a faulty Agni and hence, incomplete digestion, causes toxins or ama to build-up in the digestive tract and circulate throughout the body. Ama accumulates in areas of weakness and prevents the assimilation of nutrients and deprives the dhatus of proper nutrition. Disease begins to manifest in that location. The first task in Ayurvedic treatment is to kindle Agni and to detoxify Ama from the system.
4.2 The Sapta Dhatus
The human body is made up seven Dhatus or tissues and these form the basic building blocks for all bodily structures. The dhatus are a manifestation of the five great elements – space, air, fire, water and earth. The different dhatus have different proportions of the elements. Each tissue has its own dhatu agni and when functioning properly, the dhatus provide protection and immunity to the entire organism. The product of digestion is referred to as ahara rasa and this provides nutrition for all the dhatus. Thus, the dhatus themselves are the product of digestion. Ahara rasa is transformed by the special agni of each dhatu in a sequential metabolic pathway. Along the way, the upadhatus, secondary tissues, and the malas, bodily wastes, are formed. The seven dhatus are as follows:
Rasa – plasma,
rakta – blood,
mamsa – muscle,
meda – fat,
Asthi – bone,
majja – marrow & nerves,
shukra and artava – reproductive tissue.
The seven dhatus form the bulk of the body and the three doshas, vata, pitta and kapha function through them. The dhatus are the dwelling place of the mind and spirit and the doshas are responsible for the creation of the dhatus, the body. The dhatus cannot function independent of the doshas. When the doshas become deranged, they disturb the dhatus and give rise to abnormal conditions, hence disease is the result of abnormalities in the dhatus.
Thus, we see that there is an integral relationship between the body, mind and spirit, and Ayurveda honors this relationship in its treatment of the sick individual.
5. Clinical Case Study
5.1 The Disease
The native presented with a western diagnosis of Charcot-Marie- Tooth disease, a hereditary progressive nerve disorder. According to modern medicine, CMT disease causes demyelination of the myelin sheath protecting the nerve axon of the peroneal nerve. The nerve deteriorates and this causes wasting of muscles and loss of sensation in the extremities. It can cause claw/club foot, foot drop and ataxia. Progressive arm weakness can also be present as distal muscles atrophy affecting the arms, wrists and hands.
Those of us who are aligned with the traditional modalities of healing, such as Homeopathy, Chinese Medicine and Ayurveda, know that the name is not the disease. We know that disease is a state of disorder, an energetic imbalance that manifests itself in terms of symptoms that must be seen as a totality in the person.
Dis-ease is a struggle with life itself and Jyotish is clearly able to tell us the nature of the struggle as well as the locations in the body where the stress causes the destruction of tissues and organs.
There is much that could be said about the following chart but the intention is to point some out of the striking features that support the model of the doshas and the dhatus that was presented to us by Maharishi Parasara.
In Ayurveda, the body, mind and spirit are said to be the tripod of life, and in Jyotish this tripod is represented by the Sun, Moon and ascendant. Thus, the Sun, Moon and ascendant must always be examined from a health perspective. Manas prakruti should be examined from the Moon.
The native has a Libra lagna with the lagna lord, Venus, placed in the 11th house, in the pitta rasi, Leo. Venus is aspected by Rahu from the pitta rasi, Sagittarius, by graha drishti. Venus is also aspected by rasi drishti from the Moon from the pitta rasi, Aries, and Saturn from tridoshic Libra. The lagna is occupied by Saturn, a vata planet and it is aspected by the Moon from a pitta rasi and Jupiter from tridoshic Gemini. We see a predominance of pitta dosha with some vata and kapha as a secondary influences.
From Chandra lagna, we have Aries rising and the lord, Mars, occupying the fiery sign of Sagittarius, conjoined Rahu. The lagna and lagna lord are aspected by vata Saturn. Venus is aspecting chandra lagna from fiery Leo. Again, the predominant influence is pitta dosha with vata and kapha as secondary influences.
From the Sun, Cancer is lagna as kapha rasi, with the lord occuping the fiery sign of Aries, while the Sun itself is aspected by Mars from Sagittarius. Saturn is also aspecting. Again the predominant influence is pitta dosha with kapha and some vata as secondary influences.
The prakruti is P3K2V1, with pitta as the overriding influence on the constitution. This assessment agrees with clinical findings from the pulse, lifestyle assessment, case history and particularly from personality/psychological evaluation.
Prakruti is the ratio of the doshas at the time of birth and this is reflected in the rasi chakra. The rasi chakra rules over the physical body. Prakruti must be known to carry out the appropriate treatment in terms of diet, lifestyle and herbal therapy. According to Ayurveda, prakruti is constantly changing and this can be due to seasonal changes, eating habits or mental emotional responses to one’s environment. Fear will aggravate vata, anger and irritability will aggravate pitta and emotional attachment will aggravate kapha. Prakruti indicates predisposition to disease, and a prominent dosha at birth will tend to become increased due to external modalities. For instance, a pitta individual loves competitive situations in all his activities, and these will tend to further increase his pitta nature. This change in the doshas is reflected in the vikruti, the present state of the constitution.
In astrological terms, changes in prakruti can be seen as we progress through the dasha sequence in our chart. Vikruti should also be examined from the Shastamsa (D-6), the varga chart that indicates the underlying causes as well as the fluctuations in health and disease.
5.4 Disease Proneness
So far we’ve looked at prakruti and vikruti. This is not enough to determine the predisposition towards a chronic illness or the timing of ill health and this is where astrological analysis can be an indispensable tool to the Ayurvedic practitioner.
In the case presented, Venus is the lagna lord and he occupies the 11th house. He is neecha in the Navamsa, in the 5th house, and hemmed-in between malefic planets. The 11th house is a bhadakasthana for a Libra lagna and the Sun is therefore bhadakesh. The Sun occupies his mrityu bhaga degree of Cancer, an unfavorable indication. The bhadakasthana will cause obstruction to the flow of energy in that part of the body, especially if other malefic influences are indicated. Venus is conjoined Mandi and Gulika, and he is also the lord of the 8th house from lagna, the lord of Mrityupada (A8) the arudha of the 8th, and the lord of Roga Saham (16 Ta 15). In fact, Venus is exactly conjoined Gulika, an ominous factor for the health of the native. Venus is also aspected by neecha Rahu from the nakshatra of poorva phalguni, which is owned by Venus.
In addition, Venus is aspected by the Moon and Saturn by rasi drishti and these planets are not without some maleficence. The Moon is nakshatra lord of Roga saham and a maraka for the native as he is placed in the 7th from lagna. Saturn is Yogakaraka for Libra lagna but he is also lord of the 22nd drekkana and the 8th house from AL.
The affliction to Venus, as lagna lord, shows that the native is predisposed to chronic health problem. Now we must determine the location of the problem.
All this affliction to Venus in the 11th house indicates that the affliction has to do with the lower extremeties and that it has to be a pitta disturbance with the fiery sign of Leo occupying the 11th bhava. The Sun, the lord of the 11th is aspected by pitta Mars from the fiery sign of Sagittarius, which further aggravates pitta dosha in that region of the body. Mars is a maraka planet, conjoined Rahu and placed exactly in his mrityu bhaga degree in Sagittarius and because of his influence on mrityu bhaga Sun, he can cause serious problems to the health.
The 3rd house is afflicted by excess fire and this indicates that the arms, wrists and hands are also sites for the disease. The sign of Gemini, is also afflicted, a significator of the upper limbs. Gemini is Shatrupada (A6) and it is occupied by AK Jupiter the 6th lord, as well as Mercury and debilitated Ketu. Mercury as 9th lord is neecha in D-9. The affliction to the 9th house shows that bhagya is destroyed.
Ketu is Maheshwara and he is also in his Mrityu bhaga degree and he exactly conjoins Jupiter, the atmakaraka. Jupiter is the 6th lord, and the additional aspect of Mars and Rahu on the 6th house and Jupiter shows that liver dysfunction and intestinal problems can be a prime cause of the native’s condition. The small intestines is the seat of pitta dosha and this is where the accumulation begins before it enters the blood stream and circulates throughout the body. Increased pitta or pitta type emotions can cause damage to the liver.
In D-6, the Shastamsa, Virgo is rising and Mercury, the lagna lord is placed in the 11th house, conjoined Venus. Venus is the lord of AL. The lagna lord and the aruda lagna lord are both aspected by Mars, the 8th lord from the lagna and the 12th from the aruda lagna. Mars is placed in his own sign, Aries, and he aspects the Sun, who is 12th lord and placed in 3rd house. The Moon is placed in the 8th house as 11th lord, and Mars aspects the 11th house. Both the Moon and Mars are aspected by the malefic nodes and Jupiter from the fire sign, Leo from the 12th bhava. Affliction to the 3rd, 11th and 12th, from Mars, show the destruction of tissue in the arms, wrists and hands, as well as legs and feet. The susceptibility to chronic health problems is indicated and the powerful Mars, as 3rd and 8th lord, shows that pitta dosha has entered deep into the body to cause destruction of the dhatus.
With maraka Jupiter placed in the 12th house in D-6, conjoined Rahu/Ketu and aspected by Mars by rasi drishti, indicates some serious incapacity for the liver to detoxify excess pitta from the body to prevent a chronic condition.
5.5 Dhatu Dushti – Disorder of the Tissues
The native complained of burning pains in the legs, arms and feet. The excess fire, pitta dosha, had entered rasa and rakta dhatu, to circulate through the body and finally settled in the weakest tissue, majja dhatu. Mars rules majja dhatu and the affliction to mrityu bhaga Mars in D-1, as well as his lordship and associations in D-6, causes destruction of that dhatu. The excess pitta in majja dhatu, destroys the myelin sheath in the nerve tissue and brings about this terrible condition. Because of the destruction of the dhatu, the tissue is unable to transmit the nerve impulses to the extremeties, a vata function.
5.6 The Timing of the Disorder
The native entered his Mars vimshottari dasha in January 1995. Symptoms developed in Mars/Ketu, mid-1999, and he received the diagnosis in Mars/Sun. Mars is a powerful maraka for Libra lagna, as lord of the 2nd and the 7th. He is conjoined with debilitated Rahu in the Upapada lagna, the arudapada of the 12th house. Marriage is seen from the Upapada, and the native had a sudden and unexpected breakup in his marriage and family in the Mars dasha, while neecha Sani was transiting the 7th from the lagna. Planets in the Upapada indicate the nature of the spouse. The presence of malefic Mars conjoined with debilitated Rahu is not good and the nature of the planets indicates the suddenness of the event. The native believed that his condition was brought on by the stress of this event. Mars dasha in D-6 further supports the timing of the disease.
Paryaaya dasha is a rasi dasha that has specific application to D-6, the Shastamsa. It is used to show periods of sickness and chronic illness. In my opinion, it can also be used to determine the derangement in the doshas and dhatus. If planets in D-6 are afflicted and badly placed, then the dhatus represented by those planets are going to be subject to abnormalities. The afflicting planets and signs will shows the dosha(s) that is the culprit. When those planets move into dusthanas from the paryaaya dasa, then we can expect the corresponding dhatu to deteriorate in its function. The afflicting dosha(s) can be seen from the current paryaaya dasa. In the case of this native, the sthira Paryaaya dasha of Scorpio began in 7/1999 and will continue until 7/2008. The first Bhukti was that of Leo. The native reported that he first noticed symptoms in mid-1999. Why does the paryaaya dasa of Scorpio make him vulnerable to health problems?
Scorpio is rogapada (A6), and is aspected by mrityupada (A8). Mars, placed in the 8th from the lagna, now occupies the 6th from the dasa rasi, and is the lagna lord and 6th lord. He receives drishti from Rahu/Ketu, Jupiter and the Sun. Jupiter cannot help and neither can the Moon. The Moon is bhadakesh for Scorpio. Mars, as the significator of majja dhatu, is now in trouble and the symptoms of excess pitta arise in that dhatu because of the natal promise. Mars, as the 6th lord aspects the Sun in the lagna, giving rise to powerful pitta disturbances in the dasa of Scorpio. He also aspects the 8th lord, Mercury, from the dasa rasi, thus promoting disease. Saturn, the lord of the 6th from lagna and also lord of mrityupada is aspecting Scorpio. These are not favorable influences.
Shoola dasha is another dasha that shows suffering and death as well as chronic illnesses. Shoola dasha is only applied to the D-1. The Shoola dasa of Pisces operates from 7/1999 to 7/2008. Pisces is the 6th house of disease and suffering. Jupiter is Atmakaraka and he also qualifies as Maheshwara (Upadesa Sutras, Sanjay Rath, 2.1.46 – 2.1.48). Jupiter is lord of Pisces and he is conjoined Ketu who is Rudra, and this brings suffering to the native and destruction to the body. Mars and Rahu also influence Pisces and its lord Jupiter. The AL, Virgo, and its lord Mercury, suffer similar influences. Since debilitating chronic disease affect one’s image in the world, malefic influences must also be seen from the AL. Thus, the Shoola dasa of Pisces is not good for the health.
Using the three dashas, we see that the onset of the disease is clearly indicated in mid-1999.
This article is an attempt to integrate the two great vedic sciences, Jyotisha and Ayurveda. The aim is to arrive at a model that honors the cause of disease rather than the effect. Ayurveda is based on a cosmology that views the individual and his relationship to universe to be the primary factor in health and disease. Our medical astrology thus far has relied on a reductionistic and mechanistic model of anatomy and pathology. It views the body to be an assembly of disparate and often unrelated parts in its view of disease. Disease is a manifestation of consciousness and is not to be found in a particular tissue or organ.
The true cause of disease is karmic and our karmas give rise to our doshic imbalances. Parasara tells us that when God created the Universe, He first created the grahas to deliver the karmas to the souls. Our karmas are none other than transgressions of Divine law and like all human tragedies, our sicknesses represents our most intelligent attempt to redeem our true spiritual nature in our sojourn through planet Earth.
I wish to express my sincere gratitude to my Jyotish Guru, Pt. Sanjay Rath, Sri Jagannath Center, Delhi, for his guidance, encouragement and inspiration in all matters of Jyotish. I also wish to acknowledge my colleagues Robert Koch and Narasimha Rao for their untiring devotion to Jyotish. I have learned much from their generous sharing and insight.
OM TAT SAT
Crux of Vedic Astrology, Sanjay Rath, Sagar Publications.
Avastha simply means “state” . It is a state of a Graha, the way It feels, and consequently behaves. We can compare planets with people. Supposing a man was found in a miserable state, he wouldn’t be able to act in a healthy and efficient manner. On the other hand, if he feels hale and healthy, content or alert, his activities and impact on his surroundings would be positive and evolutionary. Sage Parasara dedicated the whole chapter to Avastha. He basically divided Avastha into four groups.
Parasara also mentions three Avastha derived on the bases of natural friendship scheme.
They are 5 in number. These Avastha are calculated on the bases of their position in a sign degree.
1.Baal-infant-The first 6 degrees in odd sign. Positive effects are negligible
2.Kumar-boy-From 6-12 degrees in odd sign. Positive effects are 50%
3.Yuva-adolescent- 12-18 degrees in odd sign. Positive effects are 100%
4.Vriddha-18-24 degrees in odd sign. Positive effects are very poor
5.Mrith-24-30 degrees in odd sign. Positive effects are nil, while negative are 100%
For even sings the order of Avastha is reversed.
These Avastha are calculated as per their sign dignity. There are 9 Avastha
1.Deeptha-planet in exaltation or moolatrikona sign
2.Swasth-planet in own sign
3.Pramudith-planet in a sign of a great friend
4.Shant-planet in a sign of a friend
5.Deen-planet in neutral sign
6.Dukhit-planet in a sign of enemy
7.Khal-planet in a sign of great enemy or debilitation
8.Vikhal-planet in yuti with a malefic
Please note that there is a disagreement in classical texts about this set of Avastha.
Some authors opine differently, and it seems that only Satyacharya supports Parasara view. There is even a variation in Avastha names. Thus, a planet in a sign of great enemy is somewhere called adhidukhit or khal, while debilitation heen. I find this terms more appropriate, even though this is my own opinion. I also tend to include bheetavasta (Avastha formed by a planet having a higher speed than usual) and separate a planet placed in a great enemy sign from a planet placed in a debilitation sign, for the sake of convenience. This is my own view, and may learned scholars correct me if I am wrong.
The basic evaluation of these Avastha is as following: Up to deen Avastha, planets give positive results in the decreasing order. Other Avastha are negative.
There are six Avastha in this set. They are:
Lajjitavastha- planet placed in 5/10th house together with a sun/Saturn/mars is found in this Avastha. Please note the Sloka’s 19-23 of chapter 45 in BPHS. Parasara mentions planetary placement in 10th house in this Avastha. Lajjitavasta is said to give aversion to God, loss of intelligence, loss of a child, interest in evil speeches and listlessness in good things.
Mudithavasta-a planet in a friendly sign, conjunct/aspected by a guru or another benefic. It gives comforts, happiness from family (spouse and relatives), wisdom, learning and destruction of enemies.
Garvitavasta- a planet placed in a sign of exaltation or moolatrikona. This Avastha will cause happiness through comforts, regal hood, skill in arts, continuous financial gains and professional prosperity
Kshudithavasta- a planet in an enemy sign, aspected by an enemy or in conjunction with shani. This Avastha will cause downfall due to grief and passion, physical decline, troubles from enemies and relatives, financial distress, and eclipse of a mind due to miseries
Trushitavasta- a planet in a watery sign aspected by a malefic. Benefic aspect cancel this Avastha. It gives sexual diseases, wicked deeds, loss of wealth due to one’s own people, physical weakness, miseries and decline of honor
Kshobitavasta- a planet that is conjunct sun or a malefic, or is aspected by a malefic/enemy. This Avastha causes acute penury, evil disposition, miseries, and troubles with government.
One can see that these effects are very specific, and in my own opinion should be supported with some other indications in a chart.
These Avastha are also very specific, and are calculated in a specific way too. Readers are requested to examine BPHS. There are 12 Avastha in this set, and a special sub state which would determine the manifestation of the Avastha. Parasara has given them a special attention, while explaining their effects. I will give their names only:
AVASTHA DETERMINED ACCORDING TO A NATURAL FRIENDSHIP
1.Awakening– planet in own or exaltation sign-positive effects 100%
2.Dreaming– planet in a sign of friend or a neutral-positive results 50%
3.Sleeping– planet in a sign of enemy or debilitation- negative results 100%
Sage Satyacharya mentions a few interesting points regarding Avastha. While explaining deepthanadhi Avastha, he mentions a strength of a planet. Seemingly, he associates planetary Avastha with a planetary strength. One possible conclusion arises. If a planet is equipped with a six fold strength (Shadbala) the effects of an Avastha will be felt in full. For example if a planet is found in mritavasta, and if Shadbala is very high, then the effects of mritavasta will be felt in full. In case of a low Shadbala, the effect of the Avastha will be negligible. One question naturally imposes. What happens when a Graha is placed in both good and bad Avastha? My humble experience tells me that everything a Graha represents in a chart will be felt and manifested. Let’s look at the following example.
Example: RASI CHART
In this Rasi chart, I shall consider Avastha of Venus. Venus is marked by SU. Venus is placed in 5.43 minutes of Pisces. For the convenience sake, Avastha will be tabulated
100% positive and very negative effects due to a vikhal Avastha
Garvith and Mudith are positive while kshudith and kshobith are negative. Effects are given in BPHS
Effects: Dental diseases, be very short tempered, bereft of wealth, seek union with courtesans, licentious Due to drishti sub state, only 50% will manifest
Basic lordship of Venus:
1. Sixth and eleventh houses from Lagna
2. Third and eight house from AL
3. Ninth and fourth houses from Paka Lagna Let’s analyze Venus Antara in Mercury Mahadasa.
A main rule for judging Antara is reference to Chandra. However, let’s make a basic analyses of Venus placement in 4th house from Lagna.
As an 11th house lord, it signifies gains, and fulfillment in the area of 4.house significations, such as comforts, vehicles, homes, mother etc.
As a 6th house lord it carries some problems and obstacles in 4th house affairs. Venus Shadbala is very high, which means that all things represented by Venus and her Avastha will manifest in full.
What actually happened in Venus Antara?
There was a peaceful time throughout the first part, with gains of comforts, movable assets, clothes, money and happiness from friends(11.) It is all signified with very positive Avastha of Venus, her nature, and karakatwa.
A person’s grandmother died, leaving his mother an inheritance. This has brought a grief to his mother. Venus rules 8.th house from 4.house, and bad houses from AL. Not analyzing D-12 chart and other relevant factor, let’s ascribe this to 11.house lordship of Venus giving comforts. By being in mrita Avastha, there is a death in a maternal family.
An immediate younger mother’s sister fell ill, due to a 6th house lordship of Venus, being placed in bad Avastha. However, it wasn’t lethal since Venus has positive Avastha too.
A person elder sister suffered a terrible accident, and barely survived, however, with life-long consequences. Venus is 11th house lord placed in mrita and vikhal Avastha. Please note, position of mars in 11.th house ruling accidents and placed in mrita Avastha too with strength. It is my opinion, that exaltation of Venus, as well as deeptha and other positive Avastha prevented sister’s death in this case. Chara Bhratrikaraka is Rahu leaving his sister terrible mental consequences (Rahu rules eclipses)
It is notable that bad Avastha of Venus gave negative results in sociological aspects of the Bhava concerned (4.house mother, 11.house elder sister, and 6.house-maternal aunt) Mrita
Avastha of Venus exposed all three persons to death experience. Venus has not given any significant love relation, even though it is natural karaka for love/marriage, and despite of mahadasha mercury was running, while mercury is lord of 7.house. Bad avastas of venus, such as mrita, vikhal seemed to bring about the same, due to venus high shadbala which manifested these avastas in full.
Good effects of venus were given in the domain of her karakatwas, and the person experienced a rise of comfort, enjoyed stable income, and new equipment was bought such as stereo, tv, new furniture etc..At the end of venus antardasa his mother received a flat in inheritance, which was given to a native. Due to very favourable avastas and strong shadbala, Venus didn’t fail to bestow her natural significations, and seemed to protect the person for big adversities such as ill health etc (Venus rules 6. house)
There is also one thing worth mentioning. Even though, timing can be done more accurately with a help of pratyantar dashas or gochara. It is interesting to mention that the first half of the antara was very favorable, while the second was not. Venus seems to delightfully initiate the antardasa first offering her exalted state, deeptha (radiating) Avastha, awake and garvith Avastha, revealing her excellent mood in full. Later on, as the anatara was going on, She started loosing her power, and obviously conquered by bad avastas, she suffered a breakdown and collapse in her significations.
Each Graha is found in certain Avastha, describing its physiological, psychological, emotional, and sociological state. Like in case of humans, more powerful Graha’s bring about their effects more fully and significantly. It seems that Satyacharya’s hint can be very helpful to examine this area more thoroughly.