The Basis

of the Vimshottary
Dasha System found in
Rig Veda
By
Drs. Frans Langenkamp,
Netherlands

Since 1985 Drs. Frans Langenkamp

Ph.D. studied Vedic astrology under the
supervision of Maharishi Mahesh Yogi, at
MERU, Maharishi European Research
University. In 1992 he received a doctors
degree in Vedic science. Since 1997 he is a
full time Vedic astrologer based in the
Netherlands. He integrates into the body of
ancient Vedic astrology everything that
works from modern western astrology. In a
sense, his system is a synthesis of eastern and
western astrology. Life purpose readings are
his speciality, in which he does not so much
focus on predicting the future, as on helping
his client see his/her life in a cosmic
perspective, whereby an integration of the
personality with the soul is promoted
(jivatma integration). He can be contacted
at franslangenkamp@freeler.nl. Or via his
website: www.selfrealisation.net.

yotish is one of the six limbs

(Angas) of Rig Veda. In fact,
Jyotish is considered the most
important of all the six Vedangas.
Just as Vedanta is the most
important of the six Upangas,
containing within its fold all the
knowledge contained in the other
five Upangas, so Jyotish is the
culmination of the other five
Vedangas. The term Jyotish
consists of two words namely
"Jyoti" and "sha." "Jyoti" means
"light" while "sha" means "the best,
the most excellent, eternal." Thus,
Jyotish refers to the most excellent of
all lights.
Which light is the best of all lights?
Is there any eternal light? The
Upanishads declare that the light of
the Self, the light of the
consciousness of man is the light of
all lights, the source of all visible
lights. It is identified with the

eternal light of Brahman, the essence and source of the entire creation.
In the Brihadaranyaka Upanishad, Maharishi Yajnavalkya declares that when all
visible lights have gone, the inner light of the Self still remains, guiding man
in all his thoughts, speech and actions (Br. Up. 4.3.6.). Thus, Jyotish refers to
the light of all lights, the light of pure consciousness, the Self of all beings.
Jyotish is therefore really a limb of the Veda, since the Veda is the
encyclopaedia of the structuring dynamics of consciousness, which are
responsible for the creation and evolution of all that exists in the universe.
Traditionally, Jyotish has been regarded as the eyes of the Veda, the eyes of
pure knowledge. Thanks to the eyes of the Vedas, the structure of the Veda
itself can be known and understood. Since Jyotish is such an important limb of the
body of Rig Veda, we should be able to locate the basic ingredients of Jyotish in Rig
Veda. Let us, therefore take a closer look at the structure of the Veda, as
revealed by the Apaurusheya Bhasya impersonal Commentary of Rig
Veda, brought to light by the late Maharishi Mahesh Yogi.

The Apaurusheya Bhasya on Rig Veda

The Rig Veda consists of ten Chapters called Mandalas. Maharishi's
Apaurusheya Bhasya on the Rig Veda points out that all the knowledge of the
ten Mandalas of Rig Veda is concentratedly available in the first
Mandala, consisting of 192 Suktas (hymns). Furthermore, it shows that all
knowledge of the first Mandala is contained
in concentrated form in the first Sukta,
Is it a coincidence that
consisting of nine Richas (verses). Then it
this first Richa of Rig
goes on to show that the knowledge of the
Veda, comprising the
first Sukta is contained in the first Richa,
consisting of nine words. And that the
totality of Rig Veda,
knowledge of the first Richa is contained in
consists of exactly nine
the first word. And that the knowledge of
words?
the first word is contained in the first
syllable "Ak." And finally, that the
knowledge of the first syllable is contained in the first letter "A." This
implies that the entirety of the knowledge of the Rig Veda is contained in its
first letter, A! Likewise, it holds that the entirety of knowledge is contained
in the first Richa (verse)!

Maharishi is the first commentator of the Rig Veda, who pointed out that the
Vedas are completely self-explanatory, in the sense that each following word
is an elaboration and a commentary on the previous words. Each elaborated
version of the Vedas in terms of Richas, Suktas and Mandalas are more
elaborated versions of the knowledge that is contained in the preceding
versions. In this way, Maharishi emphasises the perfect orderly, sequential
and self-explanatory structure of the Rig Veda.

The 9 Grahas associated with the first 9 Words of the Rig Veda

ccording to ancient understanding, the Vedas are the textbooks that

reveal the structuring dynamics of Consciousness, which are
responsible for the creation, maintenance and dissolution of the
Universe. In other words, we can say that the Vedas are the encyclopaedia of
all the Laws of Nature. If we turn our attention to Jyotish, the eyes of the
Veda, we see that the nine Planets (Navagraha) also represent all the Laws of
Nature. Planets can be seen as the point values of the nine basic universal
Laws of Nature, which are responsible for creating, maintaining and
dissolving the entire universe. Please note that the Planets as such, are not
identical with the abstract and eternal Laws of Nature; they are the physical
expressions of the Laws of Nature. (In the case of Rahu and Ketu, they are
just mathematical points, invisible but calculable as the intersection of the
Moon's orbital plane with the ecliptic.) The nine Grahas taken together,
represent all the forces of nature, responsible for the creation and evolution of
everything in the universe. Since both Rig Veda and the Nine Planets, each in their
own way, relate to the entirety of all the laws of nature, the qualities and
characteristics of the nine planets must somehow be found in Rig Veda!
If it is true that Rig Veda is the expression of the totality of the Laws of
Nature, and if the nine Grahas represent all the Laws of Nature, then
certainly the knowledge of the nine Grahas must somehow be contained in
Rig Veda. Furthermore, there is the Apaurusheya Bhasya of the Rig Veda, which
maintains that the entire knowledge of Rig Veda is available in the first letter, the
first syllable, the first word, the first Richa (verse), the first Sukta (hymn) and the
first Mandala (book of hymns) of Rig Veda.
If this is so, it should be possible to demonstrate that the knowledge of the
nine Grahas is completely available on each of the levels of elaboration of the
Vedic text. In order to test this hypothesis, we could turn our attention to a
commentary on the first Richa (verse) of Rig Veda, written by Maharishi.

Is it a coincidence that this first Richa of Rig Veda, comprising the totality of Rig
Veda, consists of exactly nine words? Jyotish teaches us that there are no
coincidences in the universe. Could it be that there exists a correspondence
between the first nine words of the Rig Veda and the nine Grahas? It seems
only logical to expect this!
Maharishi's translation and commentary on the first Richa of Rig Veda can be
found in a book, issued in 1976, under the title Creating an Ideal Society - a
Global Undertaking. In this book, Maharishi elaborates on the inherent
meaning of each of the first nine words of Rig Veda. The first Richa of Rig
Veda reads as follows:
"Agnim ile purohitam yagyasya devam ritvijam hotaram ratna dhatamam."
Let us take a look at Maharishi's descriptions of these first nine words of Rig
Veda, and see whether they can be related to the basic qualities, the essential
nature of the nine Grahas. The definition of each of the nine words, given
below in red text, was taken from Maharishis book (page 128 a.f.).

Agnim
"...contains within its structure, in seed form, the full knowledge of all Laws of
Nature, all evolutionary processes, and all forms and actions in the universe.
A such it represents the whole value of Supreme intelligence..."
Clearly this relates to Surya, the Sun, who in Jyotish represents pure
consciousness, Creative Intelligence, the Self, the source of all knowledge and
action. The superficial word meaning of Agni is "fire," and the Sun is the only
Graha that consists of fire and is illuminating with its light all the other
Grahas of the solar system. Just as Agni is the source of the whole Veda and
the Vedic Literature, the Sun can be seen as the source of all activity and life
forms in the solar system. Clearly, Agnim can only related to the Surya
principle.

Ile
"...displays the Mechanics of Creation, contained within the word Agnim. ... It
expresses the first awakening of the Laws of Nature as they initiate activity within
the field of consciousness."
This relates to Chandra, the Moon, because in Jyotish the Moon represents

the mind, which is just another expression for "activity within the field of
consciousness."
"By virtue of being awareness, transparent to itself, consciousness emerges from
within its pure potentiality (Agnim) and, curving back on to itself (Ile) establishes
an
"observer-observed"
relationship
within
its
own
structure."
It is activity in consciousness that structures the subject-object relationship
within the indivisible wholeness of consciousness. Here, we have the
description of how the mind relates to pure consciousness, or in terms of
Jyotish, how the Moon interacts with the Sun and how it reflects the values
of the Sun.
"Ile," Maharishi states, "is the first sprouting of the supreme intelligence to
become
the
first
expression
of
Creative
Intelligence."
This passage describes how the mind arises out of pure consciousness.
Maharishi says that Ile means "to repeat over and over again". In terms of
Jyotish, repetition and cyclical activity typically refers to the Moon, since the
Moon represents anything that has a cyclical nature. During the process of
effortless meditation, the mind "curves back onto the self," like the Moon is
merging into the Sun every month again. This illustrates the fact that Ile
relates to the qualities and characteristics of Chandra, the Moon as described
by Jyotish.

Purohitam
"...is pure potentiality in motion ... it is the wholeness of consciousness enlivened by
self-knowledge and capable of initiating action within its own unmanifest structure...
the silent initiator and inner controller of all action, the fountainhead of all authority,
law and power..."
In Jyotish, Mangal (Mars) is described as the army general, the initiator of
action, the archetype of power and authority. Maharishi emphasises that the
power and authority exhibited by Purohitam, is derived from Agnim - this is
precisely the case with Mangal, the army general, whose power and authority
are based upon the strength of the King Surya (the Sun). These points
establish the fact that Purohitam relates to the Mangal principle.

Yagyasya
"...expresses the code of action by which any desired goal can be achieved. The
mechanics of achievement are that consciousness, simply by following its own nature,
puts its infinite potential to use in the field of action."

Consciousness expresses its nature through desiring. Desiring is the ultimate

means of achieving anything. This principle relates to Rahu (the Northern
lunar moon node), since its very nature is to desire, and to achieve one goal
after another. By following the nature of Rahu in our Horoscope, we attain our
life purpose, and reach our desired goal in the field of relative creation.
Rahu is the locomotive of life, the locomotive of desire, by which creatures
follow their own nature. It is interesting to note that the Shrimad
Bhagavatam, one of the two Mahapuranas, makes mention of a boar
incarnation of God. According to the Shrimad Bhagavatam, this boar is the
embodiment of all Yagyas. Yagyas are subtle technologies of Vedic engineering,
by which any desired goal can be achieved. In the second chapter of the Brihat
Parashara Hora Shastra, Maharshi Parashara, the founding father of Vedic
astrology, enumerates the ten incarnations of God, and classifies them with
reference to the Navagraha (the nine planets). In this classification the boar
incarnation relates to Rahu. From these points, it is evident that there is a
cosmic correspondence between yagyasya and the nature of Rahu.

Devam
"...is the impulse of Creative Intelligence that spontaneously leads all activity in an
evolutionary direction."
Clearly, this is the function of Guru (Jupiter), who is the guide, the teacher,
the spiritual preceptor of the Devas, (impulses of Creative Intelligence,
personified as gods). Of all the Grahas it is
mainly Guru that makes us go for
Budha principle,
evolution, expansion, enlightenment, etc.
represented by the
Guru shows us the way toward the
Mercury, who is the fast
realisation of evolutionary goals and
aspirations. From this consideration it is
moving planet of
clear that devam is an exact expression of
Creative Intelligence in
the Guru principle.

Ritvijam

action. Budha infuses

intelligence, creativity,
liveliness and joy into all
phases of our daily life

"is the absolute, non-active value of Creative

Intelligence. The supreme intelligence is so
unlimited that it can function without functioning
- its very presence regulates activity so that it is
spontaneously right" ... it is ... "the element which maintains wholeness of
consciousness and witnesses all activity."

These attributes of consciousness remind us of the characteristics of Shani

(Saturn). Shani represents the Absolute, the silence, meditation, introspection,
the state of yoga, the witnessing aspect of our consciousness, the gate to
perfection in life. It represents our conscience, the inner guiding light for all
our thought, speech and action. Thus it is clear that ritvijam represents the
Shani principle.

Hotaram
"...is Creative Intelligence in action. Whereas Ritvijam faces himself, Hotaram faces
activity"... by which ... "the whole range of activity can be endowed with the infinite
potential of Creative Intelligence, so that every action yields the greatest results. Its
goal is lively fulfilment in the waves of living."
This description clearly relates to the Budha principle, represented by the
Graha Budha (Mercury), who is the fast moving planet of Creative Intelligence
in action. Budha infuses intelligence, creativity, liveliness and joy into all phases
of our daily life and even in our professional sphere.
On the level of the superficial meaning, hotaram refers to the actual performer
of a yagya (vedic performance) - the person who is reciting the appropriate
mantras, while dextrously pouring oblations into the fire. This is exactly the
characteristic of Budha, who in Jyotish parlance, knows all the four Vedas by
heart, and is the dextrous, skilled performer of intelligent actions. All these
points clearly establish a connection between hotaram and Budha (Mercury).

Ratna
"...the pure brilliance of Creative Intelligence shining in its most concentrated form
between silence and action, Absolute and relative"... it is "the grace of life in its
highest form, the culmination of all processes of evolution."
Clearly, this description relates to Ketu (the Southern lunar node), since Ketu
is known as the "moksha karaka"- the bestower of moksha, liberation, which
Vedic science declares to be the culmination of all processes of evolution.
Ketu stands for total knowledge, total enlightenment, which is shining in its
most concentrated form between silence and action, between Absolute and
relative. Abstract consciousness is found in the gap between all opposite
values. Ketu, as such, is nothing - it is only a mathematical point, defined by
the interaction between the Sun and the Moon - between the Absolute (the
Sun) and the relative (the Moon), between silence and dynamism. On the
superficial level of the word-meaning, ratna means "jewel", and, as such, it also
relates to Ketu, since Ketu stands for brilliance, sparks of fire, and any unusual

or striking phenomenon catching the attention. All these points establish a

clear correspondence between ratna and the Ketu principle.

Dhatamam
"...shows consciousness as having grown to such a degree of concentrated fullness and
purity that it overflows to radiate its value in the environment." In Dhatamam,
Maharishi writes, "consciousness is shown as the giver of the supreme value of life, as
bestowing enlightenment and making it universally available."
On the level of the word-meaning dhatamam means giver. Giving is an
expression of love. Giving is the spontaneous result of the overflowing of the
fullness of consciousness. The values represented by dhatamam, can therefore
directly be related to the nature of Shukra (Venus), who stands for the
principle of love and sharing, spontaneously radiating its value to the
environment.
Maharishi says that the value of overflowing, contained in dhatamam, is the
spontaneous result of the fullness and purity of consciousness. It is interesting
to note that the word-meaning of Shukra is "purity." The love that Shukra
(Venus) stands for in Jyotish parlance is the spontaneous result of the fullness
of consciousness. Only when the Self is experienced in its purity and fullness,
then love spontaneously emanates from it. These points confirm that
dhatamam is related to the Shukra principle, the principle of love and sharing.
Having established a one to one relationship between the nine first words of
Rig Veda and the nine Planets (Navagraha), we can take a step back and study
the sequence in which the nine planets appear: Sun, Moon, Mars, Rahu, Jupiter,
Saturn, Mercury, Ketu, Venus.
That seems a very arbitrary sequence, is it not? No it isnt, as any student of
Vedic astrology can tell!!! It is the sequence in which the planets appear in the
Vimshottary Dasha system! This is a system which helps us analyse a birth
horoscope, and which tells us which periods in life are dominated by which
Planet (Graha). According to Parashara, it is the King of all Dasha systems.
The Vimshottary Dasha system reveals to us how each individual develops
himself in time. It shows how all individuals go through nine stages of
development, and that these stages always and everywhere have the same
sequence: the sequence shown above, which is based on the sequence of the
first nine words of Rig Veda!

If is true that Rig Veda is the encyclopaedia of all the laws of nature, and if it
is true that the words of Rig Veda are arranged in an absolute, evolutionary,
and self explanatory sequence, then it is only logical that the sequence of the
first nine words corresponds exactly with the sequence of the nine Planets in
the Vimshottary Dasha system! This suggests that the Vimshottary Dasha
system has a very solid basis indeed! It is based on the primordial
evolutionary sequence of Nature. Maybe this explains the astounding
correctness of the Vimshottary Dasha system, which impresses every student
of Vedic astrology, in the east and in the west! In the 25 years of my study of
Vedic astrology, I never came across an explanation of why the planets in the
Vimshottary Dasha system are arranged in that particular sequence. Not even
an attempt to explain it ever appeared on the Jyotish horizon, as far as I know.
I felt that the correspondence is rather striking, and it kept sticking in my
mind. Therefore, I thought I should share it with all my colleague Jyotish
students.