Astrology – the most intriguing and challenging ‘science’
There is an interesting allegory alluded to astrology, which I cannot vouch for, about Indrajit’s birth. Indrajit is one of the most valiant warrior sons of Ravana, an important character in Indian epic Ramayana. Ravana had asked all the seers for the most auspicious placement of the planets in the celestial zodiac at the time 0f birth of Indrajit. After having been told, Ravana ordered all the planets to be stationed at the exact positions in the celestial zodiac as suggested by the seers. Ravana thus wanted to play God. God Almighty destined otherwise. So at the exact moment, Sani just stretched his leg imperceptibly a wee bit and changed the planets’ configuration to that extent. Ravana with his mighty mace hit at Sani’s leg and Sani became a limping planet from that time. But the damage has been done.
There are any number of such parables in almost any culture only to re-emphasise the unalterable nature of destiny and God’s prevailing Will. What the subject of astrology does is to provide only certain direction and probability but not subscribe to any certainty in its analysis.
There is yet another ‘story’ which is often quoted to emphasise the futility of banking on astrology for fixing any auspicious moment. Let me verbatim reproduce that ‘story’, which was posted as a comment.
“I am reminded of a "story" or was it true?
The great mathematician and an astrologer, Bhaskaracharya had a daughter, Leelavathi. Once she reached the marriageable age he looked for a suitable boy and fixed the date for wedding based on the horoscopes of the boy and Leelavathi. On that day the wedding was celebrated but very soon the new bridegroom died of snakebite.
The Great Bhaskaracharya was stunned and tried to look for the DOSHA either in the horoscopes or the wedding date. He could not get any clue. He recalculated and recalculated and found that the wedding date was the most auspicious one. However he could not change the destiny of his only daughter.
One day he was observing the hourglass set up in the house for the Calculation of time. There he found the nose stud of baby Leelavathi, which she accidentally lost in her childhood while looking into the hourglass. Then he realised the DESTINY decided by HIM cannot be changed inspite of having excellent knowledge of Astrology.”
Let me recount the above ‘story’ in a slightly different fashion. Bhaskaracharya was indeed a venerable sage and great mathematician and astrologer. He surely knew what destiny was.
‘At the time of Leelavathi’s birth, the venerable sage cast her birth chart and to his utter dismay the sage could clearly presage the untimely widowhood for his daughter. Now what could the sage do but to accept the destiny? His parental instincts or urge made the sage to look for the most auspicious time for Leelavathi’s marriage so that the Acharya might have felt that the auspicious time would avert the widowhood for his lovely child. The Acharya also, for a moment was blinded by the parental love and played God.’
Now append the original ‘story’ making rounds, to the above paragraph. The continuity and the logic of the story become more meaningful. It is indeed illogical to believe that the Acharya looked only for the most auspicious time for the daughter’s marriage and might not have cast the birth chart.
The "auspicious time" identified by the Acharya also could be correct. In fact, the 'story' reiterates this apect forcefully when it cites the 'finding of young Leelavathi's nose stud in the hourglass'. Whatever time the venerable Acharya thought was correct and arrived at the auspicious time was indeed correct for that assumed time. We should clearly note here that the Acharya did not fail in his calculations based on astrology.
When we try to understand the science of astrology, I strongly feel we are all like those blind men touching the various parts of an elephant and trying to give each individual’s version of the elephant. We may come out trumps with respect to a moment or aspect of the subject. But to master the science, we have to become “MASTER”.
There are two interesting passages in the book ‘The Alchemist’ by Paulo Coelho. One camel driver used to consult seers about his future. One of the seers says: “when people consult me, it’s not that I’m reading the future; I am guessing at the future. The future belongs to God, and it is only He who reveals it, under extraordinary circumstances. How do I guess at the future? Based on the omens of the present. The secret is here in the present. If you pay attention to the present, you can improve upon it. And, if you improve on the present, what comes later will also be better. Forget about the future, and live each day according to the teachings, confident that God loves His children. Each day, in itself, brings with it an eternity.”
The camel driver had asked what the circumstances were under which God would allow him to see the future.
“Only when He, Himself, reveals it. And God only rarely reveals the future. When He does so, it is only one reason: it’s a future that was written so as to be altered.”
And, my dear friends, that is Astrology.
Sunday, August 10, 2008
Tuesday, May 27, 2008
Quantisation of Birth time
QUANTISATION OF BIRTH TIME
Chandra serving as the precise indicator of timing can be extended to arrive at the expected time of birth also. Let us assume that a particular birth has occurred during the transit of Chandra in Krithika Nakshatra owned by Ravi. That is to say birth has occurred during Ravi Dasha Period lasting for 6 years representing whole of 13°-20'= 800' arc in the zodiac belonging to Krithika Nakshatra. This 800' of arc is equal to 6x360=2160 Nakshatras or 2160/27 = 80 Lunar cycles. That is if all the 80 lunar cycles were to be over, then 800' of arc distance has to be covered. Thus we can visualise a clock with two needles; one long needle representing the lunar cycle (Cycle needle) and another, smaller one covering the 800' arc (arc needle) distance in the zodiac. Thus the smaller needle advances by 10' of the arc for every lunar cycle and covers 800' in 80 lunar cycles. In every lunar cycle Chandra transits through all 27 Nakshatras. During that period the arc needle would have moved by only 10'. For each Nakshatra transited, only 10' /27= 22.222” of arc is travelled by the arc needle. When both the needles are exactly at Krithika 0°, whole of Ravi Dasha Period of 6 years is accounted. Any birth in Krithika Nakshatra is therefore possible only when the arc needle is in between 0° and 22.222” and the Cycle needle would have entered into another Nakshatra’s domain. Birth in Krithika is not possible for another 27 days (or after 27 Nakshatras are travelled through) till the arc needle is in between 10’ and 10’-22.222”, during which time both the needles conjunct again in Krithika Nakshatra. It is therefore clearly seen that for the birth to occur repeatedly in Krithika Nakshatra only, there will always be an interval of 27 days. That is the period of Ravi Dasha getting consumed would be either 0 days for birth at 0° Krithika or 27 days or multiple there of. Any other number would not just fit into the scheme. Thus quantisation of birth time occurs. Whether it is the dictum of Nature or the Rishis who devised this Vimsottari Dasha Paddhati expect us to accept this mode of calculation is beyond our comprehension.
But in actual practice, a reverse calculation is carried out. That is we have the birth time, the Nakshatra of the Birthday is found out from the almanac and the longitude of Chandra at birth time is then arrived at. From this if one calculates the balance of the Dasha Period and the period elapsed before the birth, one gets any number, which may or may not follow the pattern just now suggested. There are several factors contributing to this discrepancy. One is that the almanac we are using may not give the correct longitude of Chandra. Another could be erroneous noting of the birth time. There is already enough confusion in agreeing to what decides the correct birth time. Ideal thing could be to accept the given birth time, try to arrive at the correct longitude of Chandra at birth time using well established and reliable almanacs or ephemeris, calculate the consumed birth Dasha Period and then adjust the birth time in such a way that the consumed Dasha Period in days would be exactly a multiple of 27. It is easier said than done, as the calculations, though not difficult, are tedious.
Computer programs are now available internationally, where the planetary longitudes are calculated very accurately. When we adopt these programs to the Indian Nirayana System, the concept of Ayanamsa has to be considered. Without going into the unsolved riddle of which Ayanamsa is proper, we started using the horoscopes made out of computer program written by Shri Neti Ramakrishna, which, as we found afterwards, uses an Ayanamsa value very close to that suggested by Shri K.S.Krishnamurthi of Krishnamurthi Paddhati fame. This became the baseline for our further work on analytical horoscopy. Subsequently we have been using our own computer programs, which were written keeping our specific needs. As the Ayanamsa does not remain constant through out the year, necessary correction is carried out to get the progressive Ayanamsa for each week. When the balance Dasha Period is calculated for given birth time using this program, the consumed Dasha Period in days comes close to a multiple of 27 without applying any correction. Whenever it is slightly deviating, the birth time is corrected by suitable addition or subtraction depending on which number of days is closer to the multiple of 27. The horoscope thus obtained is then subjected to critical analysis by correlating it to the events in the life of that individual. Thus any birth time given is suitably corrected so that the consumed Dasha Period in days is a multiple of 27. Subsequent Dasha and Antardasha Periods are calculated based on Nakshatras. Our computer program gives the Dasha, Antardasha, and Vidasha Periods in days based on this Nakshatra Paddhati. Even these dates so arrived at need fine-tuning after confirming the Nakshatra on that day. As has already been mentioned, for correct analysis it is advisable to go upto Prana Dasha Periods. Any event that takes place in one’s life in fact occurs during the Prana Dasha Period when other seniors approve of that event. For causing any event to occur, Prana Dasha may have supreme importance followed by Sukshma Dasha, Vidasha, Antardasha and lastly Dasha or Maha Dasha. So, for astrological comprehension, one should not ignore these all-important smaller Dashas. However, it is absolutely essential to know how to calculate these Dashas accurately before trying to use them for analytical purpose. The method of calculation based on Nakshatras as suggested by our ancient Rishis is a valuable tool in this direction. The study of astrology does not begin until one masters the role of these five types of Dashas. When one gets married, say in Gu-Rh-Ku-Ch-Ra Period, and the astrologer says Guru gave him marriage, he is only making a very general statement. As Guru Dasha Period lasts for 16 years, and the marriage occurred towards the end of his Dasha Period, a true astrologer should be able to analyse and say as to why Guru did not give him marriage until towards end of his Dasha Period!
Chandra serving as the precise indicator of timing can be extended to arrive at the expected time of birth also. Let us assume that a particular birth has occurred during the transit of Chandra in Krithika Nakshatra owned by Ravi. That is to say birth has occurred during Ravi Dasha Period lasting for 6 years representing whole of 13°-20'= 800' arc in the zodiac belonging to Krithika Nakshatra. This 800' of arc is equal to 6x360=2160 Nakshatras or 2160/27 = 80 Lunar cycles. That is if all the 80 lunar cycles were to be over, then 800' of arc distance has to be covered. Thus we can visualise a clock with two needles; one long needle representing the lunar cycle (Cycle needle) and another, smaller one covering the 800' arc (arc needle) distance in the zodiac. Thus the smaller needle advances by 10' of the arc for every lunar cycle and covers 800' in 80 lunar cycles. In every lunar cycle Chandra transits through all 27 Nakshatras. During that period the arc needle would have moved by only 10'. For each Nakshatra transited, only 10' /27= 22.222” of arc is travelled by the arc needle. When both the needles are exactly at Krithika 0°, whole of Ravi Dasha Period of 6 years is accounted. Any birth in Krithika Nakshatra is therefore possible only when the arc needle is in between 0° and 22.222” and the Cycle needle would have entered into another Nakshatra’s domain. Birth in Krithika is not possible for another 27 days (or after 27 Nakshatras are travelled through) till the arc needle is in between 10’ and 10’-22.222”, during which time both the needles conjunct again in Krithika Nakshatra. It is therefore clearly seen that for the birth to occur repeatedly in Krithika Nakshatra only, there will always be an interval of 27 days. That is the period of Ravi Dasha getting consumed would be either 0 days for birth at 0° Krithika or 27 days or multiple there of. Any other number would not just fit into the scheme. Thus quantisation of birth time occurs. Whether it is the dictum of Nature or the Rishis who devised this Vimsottari Dasha Paddhati expect us to accept this mode of calculation is beyond our comprehension.
But in actual practice, a reverse calculation is carried out. That is we have the birth time, the Nakshatra of the Birthday is found out from the almanac and the longitude of Chandra at birth time is then arrived at. From this if one calculates the balance of the Dasha Period and the period elapsed before the birth, one gets any number, which may or may not follow the pattern just now suggested. There are several factors contributing to this discrepancy. One is that the almanac we are using may not give the correct longitude of Chandra. Another could be erroneous noting of the birth time. There is already enough confusion in agreeing to what decides the correct birth time. Ideal thing could be to accept the given birth time, try to arrive at the correct longitude of Chandra at birth time using well established and reliable almanacs or ephemeris, calculate the consumed birth Dasha Period and then adjust the birth time in such a way that the consumed Dasha Period in days would be exactly a multiple of 27. It is easier said than done, as the calculations, though not difficult, are tedious.
Computer programs are now available internationally, where the planetary longitudes are calculated very accurately. When we adopt these programs to the Indian Nirayana System, the concept of Ayanamsa has to be considered. Without going into the unsolved riddle of which Ayanamsa is proper, we started using the horoscopes made out of computer program written by Shri Neti Ramakrishna, which, as we found afterwards, uses an Ayanamsa value very close to that suggested by Shri K.S.Krishnamurthi of Krishnamurthi Paddhati fame. This became the baseline for our further work on analytical horoscopy. Subsequently we have been using our own computer programs, which were written keeping our specific needs. As the Ayanamsa does not remain constant through out the year, necessary correction is carried out to get the progressive Ayanamsa for each week. When the balance Dasha Period is calculated for given birth time using this program, the consumed Dasha Period in days comes close to a multiple of 27 without applying any correction. Whenever it is slightly deviating, the birth time is corrected by suitable addition or subtraction depending on which number of days is closer to the multiple of 27. The horoscope thus obtained is then subjected to critical analysis by correlating it to the events in the life of that individual. Thus any birth time given is suitably corrected so that the consumed Dasha Period in days is a multiple of 27. Subsequent Dasha and Antardasha Periods are calculated based on Nakshatras. Our computer program gives the Dasha, Antardasha, and Vidasha Periods in days based on this Nakshatra Paddhati. Even these dates so arrived at need fine-tuning after confirming the Nakshatra on that day. As has already been mentioned, for correct analysis it is advisable to go upto Prana Dasha Periods. Any event that takes place in one’s life in fact occurs during the Prana Dasha Period when other seniors approve of that event. For causing any event to occur, Prana Dasha may have supreme importance followed by Sukshma Dasha, Vidasha, Antardasha and lastly Dasha or Maha Dasha. So, for astrological comprehension, one should not ignore these all-important smaller Dashas. However, it is absolutely essential to know how to calculate these Dashas accurately before trying to use them for analytical purpose. The method of calculation based on Nakshatras as suggested by our ancient Rishis is a valuable tool in this direction. The study of astrology does not begin until one masters the role of these five types of Dashas. When one gets married, say in Gu-Rh-Ku-Ch-Ra Period, and the astrologer says Guru gave him marriage, he is only making a very general statement. As Guru Dasha Period lasts for 16 years, and the marriage occurred towards the end of his Dasha Period, a true astrologer should be able to analyse and say as to why Guru did not give him marriage until towards end of his Dasha Period!
Astrology: Dash Periods according to Vimsottari Dasha
INTRODUCTION
The term “Nakshatra” refers to a segment of the zodiac covering an arc of 13°-20'. The zodiac of 360° is thus made up of 27 Nakshatras, viz., 27x13°-20'=360°, making a full circle. Each Nakshatra is given a separate name in Indian astronomy and its Zone or place in heavens can easily be identified during nighttime by the presence of the fixed stars in its Zone. Each Nakshatra is thus made up of a certain number of fixed stars, arranged in a well definable shape and many a time the name given to a Nakshatra is derived from the nature of the shape it presents to the viewer on the earth. The presence of Chandra (the Moon), the fastest moving body of the planetary entities in each of these Nakshatras is one of the important parameters in Oriental astrology. Its entry and exit timings and the duration of the transit in each Nakshatra is calculated and listed in the almanacs published from different parts of the Oriental countries. For example, when a particular day’s Nakshatra is listed in the almanac as “Rohini”, it means that for a major part of the day or at the time of sunrise, Chandra is in the Zone in the heavens represented by “Rohini”. Chandra is thus the long needle of the zodiac clock given by Nature.
DASHA PERIODS
All these 27 Nakshatras have been assigned to the 9 planets (“Grahas”) in Hindu astrology and each planet is supposed to own three Nakshatras. The nine planets considered are (1) Ravi (Sun), (2) Chandra (Moon), (3) Kuja (Mars), (4) Budha (Mercury), (5) Guru (Jupiter), (6) Sukra (Venus), (7) Sani (Saturn), (8) Rahu (Dragon Head), and (9) Ketu (Dragon Tail). In Hindu astrology, each individual’s life span is supposed to come under the spell of these planets at different points of time in life, each spell of the planet lasting for a certain period of time known as “Dasha Period”. The position of Chandra in a Nakshatra during the birth time decides the Birth Dasha Period of the individual. Thus if Chandra is found in “Mrigasira” or “Chitta” or “Dhanista” Nakshatra owned by Kuja, then the Birth Dasha is that of Kuja. After Kuja Dasha, the Dasha Period of another planet starts and the sequence continues until all the planets are covered. The Dasha Periods of the planets are not of same duration. The sequence of Dashas and their duration is (1) Ravi: 6 years, (2) Chandra: 10 years, (3) Kuja: 7 years, (4) Rahu: 18 years, (5) Guru: 16 years, (6) Sani: 19 years, (7) Budha: 17 years, (8) Ketu: 7 years, and (9) Sukra: 20 years making the total life-span as 120 years (“Vimsottari” Dasha). Again each Dasha Period of a planet is divided into 9 “Antardasha” (Sub-Dasha) Periods which are assigned to each of the planets starting with the Dasha Period planet and following the sequence. Antardasha Period of a planet is proportional to its Dasha Period within the Dasha Period of the main planet in such a way that the total duration of the Antardasha Periods of all the planets corresponds to the Dasha Period of the main planet. This can be continued to arrive at still small periods of time intervals within Antardasha and so on. Thus we have Vidasha (Sub-Antardasha), Sukshma (Sub-Vidasha) and Prana (Sub-Sukshma) periods as enunciated by the ancient Rishi Parasara in his Hora Sastra.
In the example given above, after Kuja Dasha, the sequence of Dashas is Rahu, Guru, Sani, Budha, Ketu, Sukra, Ravi and lastly Chandra. Each Dasha Period can be divided into Antardasha Periods and so on. It should be mentioned that the duration of the Birth Dasha Period generally does not pertain to the total duration of the Dasha Period of that planet. It depends on the exact degreecal position of Chandra while transiting in the Nakshatra at the time of birth. As mentioned earlier, the span of each Nakshatra is 13°-20'¢ or 800' arc. This total of 800¢ corresponds to the total Dasha Period of the Planet owning the Nakshatra. If Chandra has already transited through a part of Nakshatra at the time of Birth, the balance Dasha Period of the planet during birth is calculated proportionally from the remaining part of the arc of 800¢. Thus the calculation of Dasha Periods requires the presence of Chandra in the zodiac at a given point of time. That is the duration of a day corresponds exactly to the time taken by Chandra to transit through a Nakshatra. This Nakshatra day defined in this fashion is different from the day that we normally use, viz., 24-hour day or sunrise to sunrise or sunset to sunset. The duration of a Nakshatra day is not constant. It is different in different Nakshatras as well as different in the same Nakshatra depending on the “Tithi” (Ravi-Chandra distance) present on that day. Chandra spends about 28 hours in a Nakshatra around full moon time and about 21 hours around new moon time.
The month of 30 days based on Nakshatra Paddhati is the duration of time Chandra takes to cover an arc in the zodiac described by 30 Nakshatras. This corresponds to 400° (360° for covering 27 Nakshatras and another 40° for the remaining 3 Nakshatras). Thus if one starts counting the beginning of the month, say at Aswini 0°, the month ends when Chandra completes one cycle of 27+3 Nakshatras, viz., the end of “Krithika”. The second month begins when Chandra enters “Rohini” 0°. Continuing this argument, a year of 360 days based on Nakshatra Paddhati corresponds to the time taken by Chandra to cover 360 Nakshatras or 13 cycles of 27 Nakshatra plus 9 more Nakshatras. That is at the beginning of the year, if it is Aswini 0°, then the year ends at Aslesha 0° and the second year begins at Makha 0°. We can extend this logic to the life span and the Dasha Periods of an individual also. If one’s birth Nakshatra is Rohini, this Nakshatra returns exactly after 3 years (or multiples of 3 years). 60 years of that person will be complete when Chandra has completed 60x360/27 = 800 cycles and enters Rohini again. One would see the 1000 full moons if one survives for 75 years (75x360/27 = 1000).
Chandra thus serves as a precise indicator for timing and when a new Dasha Period has to begin, it would not just begin on any day other than one shown by Chandra. Ravi Dasha Period for any one would begin only when the Nakshatra on that day is owned by Ravi (Krithika or Uttara or Uttarashadha). Similarly Chandra Dasha Period begins when the Nakshatra on that day is Rohini or Hasta or Sravana. Similarly even Antardasha and other sub-periods of a planet begin when Nakshatra on that day belongs to that planet.
The sequence of Dashas and Antardashas as envisaged in the Vimsottari Dasha system and the Nakshatras on the first and last day of the Antardasha period can now be calculated based on the logic given above.
The term “Nakshatra” refers to a segment of the zodiac covering an arc of 13°-20'. The zodiac of 360° is thus made up of 27 Nakshatras, viz., 27x13°-20'=360°, making a full circle. Each Nakshatra is given a separate name in Indian astronomy and its Zone or place in heavens can easily be identified during nighttime by the presence of the fixed stars in its Zone. Each Nakshatra is thus made up of a certain number of fixed stars, arranged in a well definable shape and many a time the name given to a Nakshatra is derived from the nature of the shape it presents to the viewer on the earth. The presence of Chandra (the Moon), the fastest moving body of the planetary entities in each of these Nakshatras is one of the important parameters in Oriental astrology. Its entry and exit timings and the duration of the transit in each Nakshatra is calculated and listed in the almanacs published from different parts of the Oriental countries. For example, when a particular day’s Nakshatra is listed in the almanac as “Rohini”, it means that for a major part of the day or at the time of sunrise, Chandra is in the Zone in the heavens represented by “Rohini”. Chandra is thus the long needle of the zodiac clock given by Nature.
DASHA PERIODS
All these 27 Nakshatras have been assigned to the 9 planets (“Grahas”) in Hindu astrology and each planet is supposed to own three Nakshatras. The nine planets considered are (1) Ravi (Sun), (2) Chandra (Moon), (3) Kuja (Mars), (4) Budha (Mercury), (5) Guru (Jupiter), (6) Sukra (Venus), (7) Sani (Saturn), (8) Rahu (Dragon Head), and (9) Ketu (Dragon Tail). In Hindu astrology, each individual’s life span is supposed to come under the spell of these planets at different points of time in life, each spell of the planet lasting for a certain period of time known as “Dasha Period”. The position of Chandra in a Nakshatra during the birth time decides the Birth Dasha Period of the individual. Thus if Chandra is found in “Mrigasira” or “Chitta” or “Dhanista” Nakshatra owned by Kuja, then the Birth Dasha is that of Kuja. After Kuja Dasha, the Dasha Period of another planet starts and the sequence continues until all the planets are covered. The Dasha Periods of the planets are not of same duration. The sequence of Dashas and their duration is (1) Ravi: 6 years, (2) Chandra: 10 years, (3) Kuja: 7 years, (4) Rahu: 18 years, (5) Guru: 16 years, (6) Sani: 19 years, (7) Budha: 17 years, (8) Ketu: 7 years, and (9) Sukra: 20 years making the total life-span as 120 years (“Vimsottari” Dasha). Again each Dasha Period of a planet is divided into 9 “Antardasha” (Sub-Dasha) Periods which are assigned to each of the planets starting with the Dasha Period planet and following the sequence. Antardasha Period of a planet is proportional to its Dasha Period within the Dasha Period of the main planet in such a way that the total duration of the Antardasha Periods of all the planets corresponds to the Dasha Period of the main planet. This can be continued to arrive at still small periods of time intervals within Antardasha and so on. Thus we have Vidasha (Sub-Antardasha), Sukshma (Sub-Vidasha) and Prana (Sub-Sukshma) periods as enunciated by the ancient Rishi Parasara in his Hora Sastra.
In the example given above, after Kuja Dasha, the sequence of Dashas is Rahu, Guru, Sani, Budha, Ketu, Sukra, Ravi and lastly Chandra. Each Dasha Period can be divided into Antardasha Periods and so on. It should be mentioned that the duration of the Birth Dasha Period generally does not pertain to the total duration of the Dasha Period of that planet. It depends on the exact degreecal position of Chandra while transiting in the Nakshatra at the time of birth. As mentioned earlier, the span of each Nakshatra is 13°-20'¢ or 800' arc. This total of 800¢ corresponds to the total Dasha Period of the Planet owning the Nakshatra. If Chandra has already transited through a part of Nakshatra at the time of Birth, the balance Dasha Period of the planet during birth is calculated proportionally from the remaining part of the arc of 800¢. Thus the calculation of Dasha Periods requires the presence of Chandra in the zodiac at a given point of time. That is the duration of a day corresponds exactly to the time taken by Chandra to transit through a Nakshatra. This Nakshatra day defined in this fashion is different from the day that we normally use, viz., 24-hour day or sunrise to sunrise or sunset to sunset. The duration of a Nakshatra day is not constant. It is different in different Nakshatras as well as different in the same Nakshatra depending on the “Tithi” (Ravi-Chandra distance) present on that day. Chandra spends about 28 hours in a Nakshatra around full moon time and about 21 hours around new moon time.
The month of 30 days based on Nakshatra Paddhati is the duration of time Chandra takes to cover an arc in the zodiac described by 30 Nakshatras. This corresponds to 400° (360° for covering 27 Nakshatras and another 40° for the remaining 3 Nakshatras). Thus if one starts counting the beginning of the month, say at Aswini 0°, the month ends when Chandra completes one cycle of 27+3 Nakshatras, viz., the end of “Krithika”. The second month begins when Chandra enters “Rohini” 0°. Continuing this argument, a year of 360 days based on Nakshatra Paddhati corresponds to the time taken by Chandra to cover 360 Nakshatras or 13 cycles of 27 Nakshatra plus 9 more Nakshatras. That is at the beginning of the year, if it is Aswini 0°, then the year ends at Aslesha 0° and the second year begins at Makha 0°. We can extend this logic to the life span and the Dasha Periods of an individual also. If one’s birth Nakshatra is Rohini, this Nakshatra returns exactly after 3 years (or multiples of 3 years). 60 years of that person will be complete when Chandra has completed 60x360/27 = 800 cycles and enters Rohini again. One would see the 1000 full moons if one survives for 75 years (75x360/27 = 1000).
Chandra thus serves as a precise indicator for timing and when a new Dasha Period has to begin, it would not just begin on any day other than one shown by Chandra. Ravi Dasha Period for any one would begin only when the Nakshatra on that day is owned by Ravi (Krithika or Uttara or Uttarashadha). Similarly Chandra Dasha Period begins when the Nakshatra on that day is Rohini or Hasta or Sravana. Similarly even Antardasha and other sub-periods of a planet begin when Nakshatra on that day belongs to that planet.
The sequence of Dashas and Antardashas as envisaged in the Vimsottari Dasha system and the Nakshatras on the first and last day of the Antardasha period can now be calculated based on the logic given above.
Sunday, April 29, 2007
A Re-Look at Sri MadbhagavtGita
The eighteen Adhyayas of the celestial song Sri Madbhagavat Gita may be divided into three levels of discourse.
The first level covers Adhyayas 1 to 9. In these Adhyayas we see Arjuna in a questioning mood. He is trying to assess the Lord's ability to answer all his queries. For His part, Lord Krishna is also apprising Arjuna's credentials for his suitability to learn the most sacred Book of knowledge directly from Lord Himself. It is only towards the end of Adhyaya 9, Lord is satisfied about Arjuna's suitability. Then only He proclaims " Manmanaa bhava madbhakto madhyaajiimaam namaskuru, Maamevaishyasi yuktvaivamaatmaanaam matparaayana". Hey Arjuna! fix your mind on Me, be devoted to Me, worship Me and make obeisance to Me; thus linking yourself to Me and trust Me, you shall come to Me. After ascertaining Arjuna's suitability, Lord Himself suggests that Arjuna trust Him!
The second level covers Adhyayas 10 to 15. The Lord presents before Arjuna His innumerable manifestations in this universe and it is only at the beginning of Adhyaya 11 that we see the mellowing of Arjuna: "Madanugrahaaya paramam guhyamadhyaatmasanjitam, Yattvayoktam vachastena mohoyam vigato mama". The keyword here is "Madanugrahaaya" Because of Your kindness and benevolence! This is the first time Arjuna acknowledges Lord's greatness. And he is ready to cmpletely surrender to the Lord.
The last level covers Adhyaya 16 to 18. Towards the end of Adhyaya 18, Lord again declares: "Manmanaa bhava madbhakto madhyaajii maam namaskuru, Maamevaishyasi satyam tee pratijaane pryiosi mee" After the full discourse, Lord declares: "Hey Arjuna! I promise you, you shall come to Me." Note the change from trust me to I promise you!". When Lord Hiself promises, there should not be any iota of doubt and this is what happens to Arjuna. He says "Nashto mohah smrutirlabdha tvatprsaadaanmayaachyuta...." And celestial song ends but for the epilogue of Sanjaya.
One has to transport on the mental plane to the battle field of Kurukshetra and completely visualise himself or herself to be a part there to understand the full meaning of BhagavadGita. And believe me it is possible and you will enjoy each and every sloka of the celestial text.
Monday, February 5, 2007
That Taxi Driver
This incident happened about 30 years ago.
I had bought a flat in Konkan Bhavan node of the then New Bombay, a satellite township being develped by CIDCO of Maharashtra. I moved into the new flat and ordered for furniture. It was a sunday afternoon. I checked with the furniture fabricator located in Chembur and after having taken lunch was waiting for CIDCO bus to take me to New Bombay.
In those days we had to wait for prolnged times to get transport. Suddenly a taxi stopped and a head popped out of window. It was that of a Punjabi Sardar.
"Konkan Bhavan chalna hai sahib?" he enquired. "Probably going home", I thought.
"Chalna to Hai. Bhada kitana dena hai?" I asked out of curiosity.
"Panch rupia dena Sahib. Vaise to Ghar jaraha hun. Isliye kam loonga." He answered.
"Nahi baba, Mujhe kuchch kaam bhi nahi. Bus ka intajaar karunga. Vaise to CIDCO me sirf 75 paise leagte hai" I told him.
Theek hai Sahib. Sirf 2 rupia dijiye" he smiled and opened the door invitingly.
I was happy and immediately got into the Taxi.
On the way we got into conversation mode. It turned out that he also bought a flat from CIDCO and after a day's work he is returning home.
"CIDCO bada hi saitani kiya Sahib. Bahut sare cheeje promise ki lekin kuchh nahi diaya? pani nahi, light nahi dhang se road nahi" he went on complaining.
I agreed with him and added in good measure what I think of CIDCO.
So this CIDCO bashing continued until we reached Konkanbhavan.
'Kaunsa sector me rahate hai Sahib?" the Sardar enquired. "Sector 1" I replied.
"I will pay him Rs.5 now that he is taking me almost to my doorstep" I decided.
We reached our home. I began taking out my wallet.
"Rahane dijiye Sahib. aapka achcha company mila. Paise ki jarorat nahi" he smiled and went away.
I was stunned and ashemed. Here is a man who offered almost a free ride in his taxi for a pittance and I bargained shemelessly.
At the end he did not accept even that pittance!
But immedaitely that fleeting shame passed away.
I was once again feeling eleated that I had a free ride and saved on bus fare!
I had bought a flat in Konkan Bhavan node of the then New Bombay, a satellite township being develped by CIDCO of Maharashtra. I moved into the new flat and ordered for furniture. It was a sunday afternoon. I checked with the furniture fabricator located in Chembur and after having taken lunch was waiting for CIDCO bus to take me to New Bombay.
In those days we had to wait for prolnged times to get transport. Suddenly a taxi stopped and a head popped out of window. It was that of a Punjabi Sardar.
"Konkan Bhavan chalna hai sahib?" he enquired. "Probably going home", I thought.
"Chalna to Hai. Bhada kitana dena hai?" I asked out of curiosity.
"Panch rupia dena Sahib. Vaise to Ghar jaraha hun. Isliye kam loonga." He answered.
"Nahi baba, Mujhe kuchch kaam bhi nahi. Bus ka intajaar karunga. Vaise to CIDCO me sirf 75 paise leagte hai" I told him.
Theek hai Sahib. Sirf 2 rupia dijiye" he smiled and opened the door invitingly.
I was happy and immediately got into the Taxi.
On the way we got into conversation mode. It turned out that he also bought a flat from CIDCO and after a day's work he is returning home.
"CIDCO bada hi saitani kiya Sahib. Bahut sare cheeje promise ki lekin kuchh nahi diaya? pani nahi, light nahi dhang se road nahi" he went on complaining.
I agreed with him and added in good measure what I think of CIDCO.
So this CIDCO bashing continued until we reached Konkanbhavan.
'Kaunsa sector me rahate hai Sahib?" the Sardar enquired. "Sector 1" I replied.
"I will pay him Rs.5 now that he is taking me almost to my doorstep" I decided.
We reached our home. I began taking out my wallet.
"Rahane dijiye Sahib. aapka achcha company mila. Paise ki jarorat nahi" he smiled and went away.
I was stunned and ashemed. Here is a man who offered almost a free ride in his taxi for a pittance and I bargained shemelessly.
At the end he did not accept even that pittance!
But immedaitely that fleeting shame passed away.
I was once again feeling eleated that I had a free ride and saved on bus fare!
Saturday, February 3, 2007
My friend's daughter
Aishwrya is my friend's daughter. They were away in Europe for a couple of years. She was such a sweet girl (even now she is !!).
Aishwrya was then only 5 years when her grandfather fell ill. Along with her mother she flew to Bangalore. Her father could not accompany them. Unfortunately granpa passed away. There was lot of crying in the house and little aishwrya did not understand a bit. "what happened to Tata?" and "why is every one crying?". Her little mind was full of questions. She asked her amma. Mother replied that Tata has gone back to Sri Krishna and will not return.
Her father rushed to Bangalore on hearing the sad news. He felt miserable and was cursing himself for not having flown earlier to be with his father. "now he has gone away not to return for ever!" He broke down. Aishwrya was looking at him with expresive eyes. After a couple of days she told her father not to feel so sad.
"you remember, appa, when we were borrowing those books from library?, after reading them, we were expected to return them to library". Her father replied "yes Aish kutti."
"You see appa, that library is the real custodian. We are expected to borrow the books for only a limited time period and at the end of that time, we have to return them"
"Yes my dear" her father nodded.
"Lord Krihna is the real custodian of grandpa. Tata was with us for some time. Now He wanted the grandpa back. And Tata went back to Him. So no need to feel sad".
Her father was astounded. Aishwrya defined death in such simple terms.
Aishwrya was then only 5 years when her grandfather fell ill. Along with her mother she flew to Bangalore. Her father could not accompany them. Unfortunately granpa passed away. There was lot of crying in the house and little aishwrya did not understand a bit. "what happened to Tata?" and "why is every one crying?". Her little mind was full of questions. She asked her amma. Mother replied that Tata has gone back to Sri Krishna and will not return.
Her father rushed to Bangalore on hearing the sad news. He felt miserable and was cursing himself for not having flown earlier to be with his father. "now he has gone away not to return for ever!" He broke down. Aishwrya was looking at him with expresive eyes. After a couple of days she told her father not to feel so sad.
"you remember, appa, when we were borrowing those books from library?, after reading them, we were expected to return them to library". Her father replied "yes Aish kutti."
"You see appa, that library is the real custodian. We are expected to borrow the books for only a limited time period and at the end of that time, we have to return them"
"Yes my dear" her father nodded.
"Lord Krihna is the real custodian of grandpa. Tata was with us for some time. Now He wanted the grandpa back. And Tata went back to Him. So no need to feel sad".
Her father was astounded. Aishwrya defined death in such simple terms.
Myself
Hello everybody,
A very good morning to all of you. Thanks for visiting my blog. I hope you to bring you variety through this space.
First of all about myself:
I am Karanam Ramakumar. You may call me "Ramu" or "Ramanna" or simply "Ram"!
I live in Govandi, a suburb of Mumbai (nee Bombay).
Rest next time
A very good morning to all of you. Thanks for visiting my blog. I hope you to bring you variety through this space.
First of all about myself:
I am Karanam Ramakumar. You may call me "Ramu" or "Ramanna" or simply "Ram"!
I live in Govandi, a suburb of Mumbai (nee Bombay).
Rest next time
Subscribe to:
Posts (Atom)
