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the manifestation. It is linked to Goddess Durga, the deity whose specific power Maya is responsible for the veil of illusion that causes the soul-body (and others!)
dichotomy. The house where Chandra is placed is treated as an alternate Lagna, especially in North India, where this writer lives. Chandra is not directly linked to
intellectual dimensions of the human mind. It is the prime karaka of emotional and psychological mapping and mother. Astrologically it is no surprise that our
relationships with our mothers make up such a huge component of our psychological well-being. They have an identical mystic core! Chandra governs our ability to
connect with people, our societal impulses, our relationships, attitudes towards people at large, joie-de-vivre, being emotionally fulfilled and unselfish enough to be
able to care for other people, happiness, laughter, sensitivity and allied areas. An afflicted Moon is an otherwise healthy chart can drive the Jatak to help other people
to alleviate anxiety, fears and self-centric fears. In this sense it can also be considered an Upaya or remedial measure for an oppressed Chandra. The location of the
Chandra Lagna in a given house as reckoned from the natal lagna allies the psychological focus and desires of the natives mind with the significations
associated with that house. It is exalted in Vrishabh (Taurus) Rashi. Variation of degree makes this the Mooltrikona sign as well. Vrishchik (Scorpio) Rashi is its sign of
debility. Chandra is bereft of its positive qualities in fall save for allied positive factors that may alleviate the misery, or, indeed, a Neechabhanga Yoga may annul the
debility. Even in such a situation, the debility effects of Chandra are seen to manifest. Chandra lords over Karka Rashi and this Rashi is the storehouse of the Cosmic
Emotive Content. It also holds the seeds of all future manifestation. Karka forms the apex of the Moksha Trikona, the initiation of the Triangle of Liberation. It is no
surprise that enlightenment is associated with a mastery over the mind and its attendant emotions!
For this reason the Fourth House of any chart partakes of the qualities of Karka (Cancer), the Fourth House of the Kalpurusha, no matter what sign may fall there.
The Fourth House is the Cosmic Womb or Hiranyagarbha and a prime storehouse for the psyche, emotions and personal character of an individual. The Rashi
actually falling in the Fourth House will indicate the innate psychological nature inherited at birth. The aspects and location of planets in this house will be directly
responsible in making up a persons nature. Likewise, the Rashi falling in the Lagna and that of the house where Chandra is posited will colour the personality.
The Chandra Lagnesh (Lord of the Moon sign) will rule the natives mind according to its own nature, sex and attributes. Where nature of the mind is to be
gleaned from Rashis, their polarity, quality and element shall be instrumental in providing crucial fields of information in this regard.
The location of Mesha and Karka Rashis in auspicious houses will augur well for the mind of the Jatak (native/consulter) while the opposite situation will lead to
relatively poor results. The Lord of the Fourth House in a chart would need to be judged according to the PAC rule laid down above. Aspects and conjunctions relating
to the Chaturthesh will be dependent on Naisargik and Tatkalik Maitri (natural and temporal friendship) with the associated Graha.
It ought to be mentioned here that though Chandra does not treat any Graha as its enemy, Budh (Mercury) the Graha ruling intellect, is inimical to it since he resents
the fact of being the bastard son, resulting from the illegitimate union of Tara, the wife of the preceptor of the Gods: Brihaspati (Jupiter), and Chandra. There is an
unspoken tension between intellect and academic excellence (Budh), emotions (Chandra) and Sanatan (eternal) philosophical wisdom (Guru). The bastardization of
Budhs mythic entity hints at the fickle and neutral (Budh is a eunuch!) nature of the intellect. Reasoning can cut any which way. The human intellectual acumen
lends itself to any activity without qualms. Over-intellectualization or lack of intellectual discernment has a special linkage with emotive perception. If emotions and
intellect are harmonized we have a balanced and beautiful human being. If they are out of sync we know the lamentable effects that can result. Guru (Jupiter), whose
sage advice embodies the eternal, unchanging truth does not quite fancy the neuter, fickle and nervous endeavours of Budh, the messenger of the Gods, running
about gathering information, giving primacy to human, Mayik intellect, non-aligned, easily misguided (afflicted!) and unreliable. In this sense Guru is the enemy of
Budh, inimical only in a sense of conservative disapproval, keeping Gurus ultra-benefic nature in mind. It will be appreciated that true, everlasting knowledge of
Godness, God, Godhead, divinity, the spirit or by whatever name we choose to address it, once attained steadies the mind, calms it and helps it transcend itself. This
is precisely how a powerful Guru can transform some of the more surface characteristics of Chandra. If the reader wishes to delve into it, a reading of the causes
behind the waxing and waning of Chandra, responsible for mood changes, cycles including menstrual cycles and all sorts of rapid day to day changes, in mythic form,
will lead to Rohini Nakshatra, in which sensual domain, the human mind (Chandra) feels the best. The course of Chandra will also display the linkage between mood
swings and the female menstrual cycle, including symptomatic conditions like PMS.
Some crucial factors relating to the human mind such as individual likes and dislikes are linked with the fondness of Chandra for his favourite bride Rohini. This is the
world of the intoxicated, sated mind, connecting lavish and vigorous participation in the sensual world, as a created expression of divine sentiment. Lord Shri Krishna
chose to be born under this royal and auspicious Nakshatra. The less favoured places that Chandra is compelled to transit by dictates of Dharma or Cosmic Law hold
the occult keys to our changing foci of mental choices, even from day to day, or every other day.
Gurus expansive, forgiving and magnanimous nature explains the natural friendship between him and Chandra. The association or aspect of Guru on Chandra is
very auspicious and gives fortunate direction and steady wisdom to the mind. The conjunction or location in mutual Kendras leads to the highly praised Gajkesari
Yoga.
The affliction of the factors discussed till this point by natural malefics such as Rahu (North Node), Ketu (South Node), Shani (Saturn), Mangal (Mars) and Surya
(Sun) inevitably colour the mental faculties both according to their permanent attributes and significations as too by lordship of houses and association with other
planetary energies. The detailed effects of such associations and afflictions are the subject matter of full-fledged books. Rahus conjunction or aspect to Chandra
can give Shani like effects in accord with the dictum Shanivad Rahu (Rahu acts like Saturn). Rahu can lead to illusions, phobias, drug abuse, neurosis, psychosis,
distorted fancies, schizophrenia, compulsive lying, general substance abuse, addictions, pathological manipulative tendencies, fear, specific fear of a calamity
happening, dread and countless other like afflictions. Rahu also fuels creative writing and media related work. It governs foreigners and foreign things. It can spur the
creative impulse by turning its illusion into a craft. Ought it surprise us that so many writers of fiction are prone to mental disorders, perpetually fighting some guilt,
viewing there are as a lie at a deep and intimate level and this turmoil can even drive them to contemplate suicide.
Or indeed as to why a highly charged Budh carries with it nervous torment! Why do so many clowns and comedians have such disastrous mental states as private
human beings? The roots of this entire thing lie in Jyotish. The Graha that owns the ability to laugh and to make others laugh, communication skills, intellect, humour,
wit, sarcasm, repartee is the same who lords over the nervous system. If the fiery logician Mangal is providing Budh a cutting edge in intellect, will this sword hesitate
to cut both ways, other factors supporting this? These are cosmic truths that lie concealed in the horoscope, only desirous of a blessed eye to come and unravel them.
Ketu if manifesting its negative energies as a headless, lusty demon can give a bloodthirsty mentality, much like an evil Mangal, according to the dictum Kujvad Ketu
(Ketu acts like Mars). Mars and Ketu hold swords in their hands and are responsible for violent, impulsive and trigger-happy mentalities. Having said all this, the
attention of the reader is necessarily drawn to the fact that none of this can be applied directly to the chart. A host of factors need to be addressed by the Jyotishi
(astrologer) before any conclusion can be drawn about them. An astrological prognosis is a complex thing. The naturally malefic tendencies of Mangal, Shani, Rahu,
Ketu and Surya can not only turn functionally benefic but some of these Grahas may become Yogakaraka (lording over both a trine and a quadrant simultaneously)
and maximum benefic results can lead from their energies in certain charts. Very many other factors like the strength of the Grahas in Vargas, Shadbala (six-fold)
strength and other like measures will modify the results. Hence simplistic conclusions are forbidden.
The reader is advised to follow the myth of the beheading of Rahu to understand the difficulties faced by human beings when the nodes of Chandra afflict the
luminaries.
Having viewed some of the planetary reservoirs from which diverse, or seemingly disparate, activities of the human realm emerge, we ought to only be expectant of
the link that exists between asthma, bronchitis, tuberculosis of the lungs and other chest-related ailments on the one hand, and the sign Karka, the natal fourth house
of a Kundli, Chandra and the fourth lord on the other. Chandra rules water and the chest area of the Kalpurusha. Afflictions to various areas linked to Chandra, cosmic
fourth house, natal fourth house and fourth lord lead to disorders of the chest. Asthmatics are frequently advised to drink a lot of water, both the illness and the cure
being Karakattwas (significations) of the same Graha. It should also not surprise us to note that specific asthma or bronchitis attacks in people suffering from the
disease hit at a time when the patient is overly anxious, worried or is experiencing panic. These latter emotional afflictions almost always involve an afflicted Chandra.
Another factor linked with mental potentials and kinetics of the chart is the auspicious Fifth House. The Cosmic Fifth House Simha (Leo) and its Lord the Pratyaksha
Dev (the manifest Lord), Surya are quite important. The Fifth House of the natal chart and that of the Kalpurusha as too their lords deal with Purva Punya (good
deeds in past lives). This house deals more with intellect and intellect-oriented thinking and output than emotive areas. Though the Fourth House has sufficient latent
intellect content for it to be the prime significator house of graduate education and overall educational qualifications, it is the Fifth House that deals with higher studies.
It is natural for it to be linked with the higher mind. It suggests intellectual, creative, spiritual and fictional output as well. In addition to the mental it also shows the
physical output, namely children. A great many people prefer the higher procreation while to indulge in both is hardly uncommon or taboo. The main thing here is that
the mind is inextricably and crucially linked to even the physical output, reflected in the fact of our great mental attachment to our children. In this house the linkage is
exercised to both physical and ideational progeny. Yet another facet fundamentally rooted in thinking, feeling and generally the mental vortex is the fascination with the
opposite sex. This house governs romance and love affairs but not necessarily marriage which fact casts some subtle light on the real state of affairs in a marriage
that has no connection with this house or its lord. Speculation, art, entertainment, authorship, knowledge of the Mantras (mystic Sanskrit formulae and chants), Vedas
(revealed truth of the Hindus), Vedanta (philosophical basis of the Vedas, called Upanishads), spiritual truth, music, cinema are some of the many shades of the
human mind that form a gorgeous fabric in this Bhava. Affliction to this area in any form will lead to suffering, be it through children, lack of intelligence or Viveka
(discrimination), faulty thinking, over-intellectualization, being spiritual to the detriment of material life, ruinous love affairs and the like. This is one of the most
auspicious Trikona Bhavas (trinal houses) and is indicative of our entire Karmic balance we have as souls or Atmans. If the Ninth House or Lord of Prarabdha (fatequality of the present birth) is afflicted while the Fifth House or Lord is strong or indeed the sign Simha is potent while Dhanu (Sagittarius) is afflicted, it may show a
difficult incarnation in this life while overall good Karma in store, to come to the aid of the Jatak in future births. The learned reader should envisage the contrary
situation by positing weakness and strength in exchange in the factors mentioned. The simultaneous strength of both with a supportive Ketu might mean final release
or Moksha or emancipation.
The location of Chandra, Budh, Guru, Lagnesh, Chaturthesh (lord of the fourth house), and Panchmesh (lord of the fifth house) in the Dusthanas (the evil houses):
the Sixth, Eighth and Twelfth houses, or linked with their lords is liable to predispose the nativity to mental difficulty in one way or the other. Once again the strong
language of the classics is not to be applied verbatim for that is a sure shot recipe for predictive disaster. It will also be prudent to note that Dusthanas can hold many
fine things in their bosom but that this is always secondary to their basically evil nature. The location of Chandra in Dusthanas leads to Balarishta (ill health in
childhood) but in practice it will be found that this only predisposes the chart to ill health. The timing of specific mental or physical adversity will be contingent on
Dasha (planetary periodicity) triggers as is the rest of Jyotish analysis. The static promise of a chart is quite important, even fundamental, but Dashas can surprise us.
A seemingly chronic underachiever may suddenly flower, his mind wide awake and blooming all of a sudden while a performing, participating person may begin to wilt
without any majorly apparent secular cause. So, almost everything will be surveyed with regard to operating Dashas.
That most potent of all transit phenomenon, in relation to the mental health of a person, the Sade-Sati of Shani Dev is not being discussed here in full detail since, at
the very least, it merits an independent paper. Let the author merely hint at the awesome potential of the limiting principle of Lord Shani. The Sade-Sati has the
potential to create extreme mental distress in most cases leading to a radical emotional and psychological reorientation by cramping the style of the native and
suppressing what comes most naturally to him. This is one of the most unambiguous and unyielding destruction-regeneration cycles of Nature. Certainly Dashas,
Shanis lordships as reckoned from Lagna and Chandra Lagna, strengths or afflictions of Shani and Chandra and the numerical measures of strengths of houses
natally and the contributory factors relating to each Graha qua a house in the form of Sarvashtakvarga, Ashtakvarga and Bhinnashtakvarga are factors that will temper
the results.
The Sade-Sati is said to be on when the Gochar Shani transits the sign preceding, containing and following the radical Chandra. Since Chandra lords over feelings,
emotions and psychology, affliction by Shani, who embodies the misery of the Kalpurusha, the elder of Yama- the God of Death, ruler of setbacks, obstacles, harsh
discipline, obscurity, depression, pariah status, suffering, limitation, contraction, failure, pain and many such lighthearted magnitudes, can lead to a death and rebirth
of the psychological entity. A therapeutic reading of the travails of Raja Vikramaditya in his archetypal Sade-Sati, as recorded for the benefit of blessed souls, in the
Shani Mahatmya (The Greatness of Saturn) as in other mythic legends is highly recommended.
Most of the factors covered in this paper ought to be considered from the Chandra Lagna and Navamsha Lagna in addition to the natal Lagna, wherever applicable.
For those supplementing their astrological odyssey with Jaimini, this also holds true for the Karakamsha Lagna. The Nakshatras of sensitive areas and Grahas, and
their lords placement and associations are relevant.
It is not the authors delusion that all factors relating to mental features in a nativity have been exhausted. Indeed, all the various Bhavas and Grahas can be said
to carry mental elements in some form or the other. This is a modest attempt to touch upon some of the more prominent features that are defining parameters in this
sort of study. It is felt that a systematic analysis that begins with a study of the features in this paper will help in unraveling some of the mental complexities in a
horoscope.
What does it say of the human mind when certain supposedly educated particular manifestations of it persistently give verdicts that Jyotish is invalid or when calls are
made, for some obscure reason, to prove it is a science like the physical sciences. I would exclaim For Gods Sake if only the tedium of either proving or
disproving the existence of God were not such a philosophical conundrum!
ANURAG SHARMA.
DEHRADUN, INDIA.