Sunday, 3 May 2015

Marriage Compatibility
My findings:  The existence of compatibility or otherwise between the couple to be married is to be ascertained on the basis of their birth stars.
My findings: Before deciding a marriage, agreement in regard to the following should be considered: Rasyadhipa, Nakshatra, Varna, Yoni, Gana, Rishi, Pakshi, Mriga, Vedha, Bhuta, Rajju, Vayas, Ashtakavarga and Sakti.
My findings: Regarding the first Rasi agreement, the author of Sarvasiddhi says: "The male born in the 2nd, 3rd, 4th, 5th and 6th Rasis from that of the female should not enter into wedlock. If both have the same Janma Rasi, marriage can be done provided both are not of the same Nakshatra.
The count is always from the Janma  Rasi (radical Moon of the girl).
My findings: When the woman is born in an odd Janma Rasi, then the man born in the 6th and 8th therefrom can be taken as an optional measure. If she is born in an even Janma Rasi, the man born in the 6th should be rejected and the 8th can be accepted.
My findings: Madhavacharya is of the opinion that the Janma Rasi of the man falling in the 2nd from that of the woman will cause loss of money; in the 5th gives loss of children; in the 6th causes diseases, danger and separation; in the 3rd, sorrow and in the 4th, quarrels and misunderstandings.
My findings: Brihaspati is of the opinion that the man born in the 6th and 8th from the Janma Rasi of the girl brings in losses and ruin, unless both the Rasis are governed by the same planet or are friendly to each other.
My findings: If the Janma Rasis of both the man and the woman have 'Vasya' and do not have 'Vedha', then the 6th and the 8th dispositions can be accepted as good.
My findings: When the bridegroom's Janma Rasi is the 5th or 2nd from that of the bride, compatibility does not exist. Even if the lords of both are mutual foes, a person born in the 7th can be accepted as very good.
My findings: If the bridegroom's Moon is in the 6th or 8th from that of the bride, then they will separate or quarrel or die. If he is born in the 2nd or 12th, they will suffer from poverty. If he is born in the 5th, their children will die. If he is born in other Rasis, they will enjoy prosperity, happiness and wealth. If the lords of both are mutual foes or if they have vedha dosha, then the evils attendant on 2nd, 5tb, 6th, 8th and 12th will be felt in a greater degree. If these lords happen to be one and the same planet and if they have Vasya, these evils will not be felt.
My findings: If it is found in the horoscopes of the husband and the wife, that the ascendant, its Navamsa, the Moon and its Navamsa happen to be Virgo, Scorpio, Taurus or Leo, then there will be no issue born to the couple.
My findings: Capricorn and Pisces symbolize the yonees (sex organs) of birds; Cancer and Scorpio symbolize reptile sex organs; Aries, Taurus, Leo and Capricorn denote animals; and Gemini, Virgo, Libra, Aquarius and Sagittarius testify human.
My findings: If the yonees of the man and the woman as indicated by the Rasis be the same then it can be considered as good; if one is pasu-yonee (animal sex) and the other nara-yonee (human sex), it is fair; in the same manner, if one is pasu and the other pakshi (bird) or sarasripa, it is unfavorable; if one is human and the other reptile or bird, it is bad and should not be accepted.
My findings: In Muhurtha Sangraha, it is stated that a man born in the 6 signs from the 7th from the Janma Rasi of the woman can be taken for wedlock. But a man born in the 6th can be considered only as madhyama or ordinary. The male born in the 4th also can be accepted if other items of agreement are present. The rest should be rejected.

The author often quotes different authorities. The my findings in question gives the opinion of the famous book Muhurtha Sangraha.
A bridegroom, having his radical Moon or Janma Rasi in the 7th, 8th, 9th, 10th, 11th or 12th from the radical Moon of the bride, can be considered for marriage. But if one's Janma Rasi happens to be the 6th from that of the girl, then the agreement is madhyama or moderate or ordinary. The bridegroom's Janma Rasi being the 4th from that of the bride is passable provided other factors of agreement are present.
My findings: If the birth constellations of the boy and the girl happen to be the same, marriage is permissible provided it is not Jyeshta, Moola, Poorvashadha, Pushyami, Aslesha, Makha, Hasta, Rohini, Dhanishta, Satabhisha, Aridra or Bharani.
My findings: If both the couple have the same Janma Rasi, but not the same asterism, it is good. Sons and grandsons will issue out of the wedlock. If both have the same asterism, fear from poison has to be guarded against. If the couple's Janma Rasis are mutually 7th from each other, the couple will be loving dearly. If the Rasis are dwirdwadasa and also happen to be the end of Cancer, Scorpio or Pisces, the couple will experience poverty. Here ends the first part of Rasyaanukulya.
When the Janma Rasis of the couple are 2nd and 12th from each other, the alliance is to be rejected if the Rasi of either the groom or the bride falls at the end of Cancer, Scorpio or Pisces.
My findings: If a male is born in a Rasi for which the Rasi of the woman is Vasya, then it is favorable. Every Rasi has a Vasya Rasi and they are: Aries — Leo and Scorpio; Taurus — Cancer and Libra; Gemini — Virgo, Cancer — Scorpio and Sagittarius; Leo — Libra; Virgo Gemini and Pisces; Libra — Virgo and Capricorn; Scorpio — Cancer. Sagittarius — Pisces; Capricorn — Aries and Aquarius; and Aquarius and Pisces — Capricorn.
If the Vasya Rasi of the Janma Rasi of the girl happens to be the sign of the bridegroom, it is said that vasya kuta prevails.
My findings: If the Vasya Rasi of the man's Janma Rasi happens to be the Janma Rasi of the girl, then it is auspicious. The Janma Rasis of both should be mutually Vasya Rasis. A pair born in Vasya Rasis, if yoked, will lead a loving life.
My findings: If the lords of the Janma Rasis of both are friends, or are one and the same, the match can be accepted. Planetary friendships are disposed thus: The Sun has Jupiter as his friend; the Moon — Mercury and Jupiter; Mars — Mercury and Venus; Mercury — the Moon, Mars, Jupiter, Venus and Saturn; Jupiter — the Sun, the Moon, Mercury and Saturn; Venus — Mars, Mercury, Jupiter and Saturn; and Saturn — Mercury, Jupiter and Venus.
My findings: For any planet the lords of the 4th, 2nd, 5th, 8th, 9th and 12th from its own Moola-trikona Rasi are friends. The rest are enemies.
 My findings: From Vidya Madhaveeyam a famous work on Muhurta or electional astrology. The reckoning of friendships, according to this my findings, is based on Satyacharya's dictum referred to by Varaha Mihira in Brihat Jataka — (...) which means for any planet, the lord of its exaltation, and the 2nd, 12th, 4th, 5th, 9th and 8th from its Moolatrikona signs are his friends.
Take for instance the Moon. His Moolatrikona is Taurus. The 4th is Leo and the lord is the Sun. He is a friend of the Moon. The 2nd and 5th are ruled by Mercury. He is the friend of the Moon. The 12th from Taurus is ruled by Mars. He could be a friend. But Mars also rules the 7th which is not one of the houses mentioned any where. Therefore, Mars is only a neutral. The 8th from Taurus is ruled by Jupiter who is also the lord of the 11th, which is not included in the list. Therefore Jupiter is also a neutral. Venus is no doubt the lord of the exaltation sign of the Moon. But Venus also owns the 6th and hence he becomes a neutral to the Moon. According to the same argument Saturn also becomes a neutral.
The following table based on this my findings is given for the information of the reader.

Moon, Mars and Jupiter
Saturn, Venus
Sun and Mercury
Mars, Jupiter, Saturn, Venus
Jupiter, the Moon, the Sun
Venus, Saturn
Sun, Venus
Mars, Jupiter Saturn
Sun, Moon, Mars
Mercury, Venus
Mercury, Saturn
Mars, Jupiter
Sun, Moon
Mercury, Venus
Sun, Moon, Mars.

With this  Rasyadhipati consideration ends.
My findings: Then comes the third consideration known as Dina Kuta. The birth asterism is known as janmarsha; the 10th from it is karmarsha; and the 19th asterism from it is adhanarksha. The 3rd, 6th, 7th asterisms from the janmarsha of the girl should be avoided.
My findings: The bridegroom born in the 3rd and 7th asterisms from the birth asterism of the girl brings in trouble. One born in the 5th causes more trouble.
According to this a boy born in the 3rd or 7th asterism from that of the girl should not be considered. But one born in the 5th is more inauspicious.
My findings: The person born in the 88th Navamsa from the quarter of the birth star of a girl brings in evil only. One born in the 108th Navamsa from the Navamsa of the girl's star is equally bad.
Here the Navamsa refers to the Navamsa position of the Moon and not that of the ascendant.
My findings: If the birth star of the boy happens to be the 4th, the 7th or the 10th from that of the girl, it promotes their well-being. The farther the birth asterism of the boy is from the girl's star, the better it will be for their happiness.
My findings: If the girl is born in the 4th asterism from that of the boy, it is Mahendra; if she is born in the 7th, it is known as Upendra. Mahendra gives wealth and grain and Upendra gives children.
My findings: When the number of asterisms counted from the asterism of the girl to that of the boy exceeds 15, it is very good. This is called Streedeergha.
My findings : The six stars beginning from Ashwini to Aridra, Punarvasu to Uttara, Hasta to Jyeshta and Moola to Satabhisha in regular order rule the Brahmin, the Kshatriya, the Vaisya, the Sudra, anuloma and pratiloma castes. Poorvabhadra, Uttarabhadra and Revati signify the Brahmin, the Kshatriya and Vaisya  respectively.

Ashwini, Bharani, Krittika, Rohinit Mrigasira and Aridra represent respectively the Brahmin, the Kshatriya, the Vaisya, the Sudra, the anuloma and the pratiloma castes. Likewise consider from Punarvasu, Hasta and Moola. The last three stars signify the Brahmin, Kshatriya and Vaisya.
My findings: If both the boy and the girl belong to the same caste (varna), it is the best. If the boy is of a higher caste, and the girl is of a lower caste, it is also admissible. If the girl is of a higher caste and the man is of a lower grade, it is inadmissible. If one of them is anuloma and the other belongs to one of the four castes, it is passable. If one of them is pratiloma and the other is one of the four castes, it is to be rejected.
The varnas of the man and the woman are to be determined from the Nakshatras as given in the 27th my findings.
My findings: Brihaspati is of the opinion that both should be of the same caste; the man should be higher in caste, if the couple belongs to two different castes; if the man is to be lower in caste, it should be avoided. The first is the best, the second is ordinary and the third is lowest.
My findings: Sex compatibility (yonyanukulya) can be considered in two ways and they are given below: If a girl is born in a female asterism and the boy in a male, the couple will be happy. If both are female asterisms, there is loss of wealth. If both are male asterisms, it is to be rejected. Ashwini, Bharani, Pushyami, Aslesha, Makha, Uttara, Swati, Visakha, Jyeshta, Moola, Poorva-shadha, Uttarabhadra, Sravana, Poorvabhadra are male asterisms. The remaining 13 are feminine in sex.
My findings: Another view: Ashwini, Rohini, Punarvasu, Pushyami, Hasta, Anuradha, Sravana, Poorvabhadra, Uttarabhadra are masculine constellations. Mrigasira, Moola and Satabhisha are eunuchs; the remaining 15 are feminine in sex. A man born in a male asterism marrying a woman born in the same star is inauspicious. A man born in a male asterism and a woman born in a female asterism is good. A man born in a male asterism and a woman born in a eunuch is good. A man born in a feminine star and a woman born in a male one is nindya (fit to be censured). A man born in a feminine star and a woman born in a feminine asterism is ordinary. A man born in a female star and a woman born in a eunuch is not favored. A man born in a eunuch star and a woman born in a masculine star should be rejected. A man born in a eunuch star and a woman in a feminine star is passable. And a man born in a eunuch and a woman in a eunuch is not favored.
My findings: Revati, Ashwini, Anuradha, Sravana, Swati, Punarvasu, Mrigasira, Hasta, Pushyami belong to divine category. Bharani, Pubba, Poorva-shadha, Poorvabhadra, Aridra, Uttara, Uttara-shadha, Uttarabhadra and Rohini belong to human category. And the remaining is of a demoniacal nature.
If the boy and the girl belong to divine and demoniacal groups, quarrels and even death may occur. If the divine group and human group are brought together, the yoni kuta will be ordinary.
My findings: If the boy and the girl have the same gana, it is highly propitious. If the boy is of Deva Gana and the girl of Kara Gana, it is fairly good. A man of Asura Gana and a woman of Nara Gana are ordinary. A man of Nara Gana and a woman of Deva Gana is bad. A man of Nara Gana and a woman of Asura Gana should not be brought together.
Light is thrown on the significances of Ganas — deva (divine), manusha (human) and rakshasa (diabolical) in my book Muhurtha or Electional Astrology to which my esteemed reader is referred. It looks as though the gunas represent different psychological temperaments. We can roughly equate the deva with satwic nature, the manusha with thematic nature and the rakshasa with rajasic nature. In actual practice, it is found that unless there are strong antidotes, a rakshasa gana girl is generally quarrelsome and capable of keeping the husband in perpetual tension, despite all the other desirable qualities she may have. If both the boy and the girl are born in rakshasa gana stars, the home will be a veritable battle-field, magnifying each trifle into an enormous problem. Either the husband or the wife should possess an adjusting capacity if relative peace is to prevail.
However, there are some exceptions which are dealt with in the next my findings.

My findings: Work out the Nakshatras for the ascendants of the boy and the girl. If these asterisms indicate agreement by gunas; or woik out also the Nakshatras of the lords of the Chandra Navamsa of the couple; if there is agreement between the gunas of these two Nakshatras; or if there is stree-deergha, the objection of a boy in a human asterism marrying a girl born in a demoniac star can be ignored.
Gotranukulya (Agreement of Gotra)
My findings: Ashwini, Pubba, Swati, Abhijit signify Marichi Gotra; Bharani, Aslesha, Visakha, Sravana signify Vasishta Gotra; Krittika, Makha, Anuradha, Dhanishta belong to Angirasa Gotra; Rohini, Pubba, Jyeshta and Satabhisha belong to Athri Gotra; Mrigasira, Uttara, Moola, Poorvabhadra belong to Pulaha Gotra; and Punarvasu, Chitta, Uttarashadha and Revati signify Kretu Gotra. The Gotras of the couple should be ascertained from their birth asterisms.
My findings: If the boy and the girl belong to the same Gotra, it brings disaster. If the Gotras are different, prosperity will come in. If the Gotras of Nakshatras worked out according to the ascendant are the same, the result is ordinary.
If there is no compatibility between the Gotras based on the birth asterisms of the boy and the girl, and then ascertains the asterisms on the basis of the ascendant points of the couple. If the Gotras are the same here also, the compatibility in respect of this item is ordinary.
My findings: Ashwini to Mrigasira signify the bird Bharandhaka; Aridra to Pubba — Pingala; Uttara to Anuradha — Kaka (crow); Jyeshta to Sravana — cock; and Dhanishta to Revati — peacock. If the asterisms of the couple indicate the same bird, it is auspicious.

If one is friendly to the other, it is passable. If one is the natural enemy of the other; it is bad.
My findings: The constellations have been assigned to the yonis of certain animals in the order beginning with Ashwini: horse, elephant, she-goat, serpent, dog, cat, sheep, cat, mouse, rat, camel, he-buffalo (bull), lion, he-buffalo (bull), tiger, stag, deer, dog, monkey, ox, monkey, she-buffalo, horse, woman, cow and elephant. If the asterisms of the boy and the girl govern animals which agree in nature, the married couple will live amicably. If they are mutual foes, the couple also will quarrel and separation will come in.
My findings: If the asterisms of the couple come under influence of the following animals, there will be family felicity and happiness. They are elephant, horse, cow, woman, stag, goat, she-goat and cat. If tiger and serpent happen to be the animals of the couple, death may ensue.
My findings: The cat and the serpent are natural enemies; so are the rat and the dog; so are the horse and she-buffalo. Lion has no natural enemy. Dog, mouse, cat, dog and serpent are mutual enemies. Hence yoking persons ruled by these will be disastrous.

Yoking the two (man and woman) ruled by animals having antagonistic yonis will spell trouble to family life.
My findings: According to Madhaveeya, tiger is the enemy of cow, dog, woman, he-buffalo, stag, goat and monkey. Dog is the enemy of cow, goat, she-goat, monkey and stag. Cat and rat are mutual enemies. Elephant and stag are enemies. Horse and he-buffalo are natural foes. Cat and serpent are traditionally averse. When we consider this compatibility, we should see whether the asterisms indicate the same animal or animals friendly to one another. If they happen to be inimical yonis, they are bad.
My findings: According to Brihaspati, Chitta governs the yoni of the tiger. In Muhurtha Ratna, it is said that Chitta governs lion. As this is controversial, it is left to the discretion of the learned to settle one way or the other.
Vedha Dosha
My findings: The asterisms can be classified into 5 divisions thus: Kantha — Rohini. Aridra, Hasta, Swati, Sravana, Satabhisha; Kati — Bharani, Pushyami, Pubba, Anuradha, Poorvashadha, Uttara-bhadra; Pada — Ashwini, Aslesha, Makha, Jyeshta, Moola, Revati; Siro — Mrigasira, Chitta, Dhanishta; and Kukshi — Krittika, Punarvasu, Uttara, Visakha, Uttara, Poorvabhadra.
My findings: If the asterisms of the couple do not fall in the same varga or division, it is productive of good results. If the asterisms fall in the first varga (Kantha), the result is widowhood; if in Kati, poverty results; if in Pada, distant travels; if in Siro — death will ensue; and if Kukshi — loss of children. The Vedha blemish should also be looked into when constructing new buildings.
My findings: Each asterism has a vedha asterism as follows: Ashwini — Jyeshta, Bharani — Anuradha, Aridra — Sravana, Krittika — Visakha, Rohini — Swati, Aslesha — Moola, Makha — Revati, Pushyami — Poorvashadha, Punarvasu — Uttarashadha, Pubba — Uttarabhadra, Hasta — Satabhisha, Uttara — Poorvabhadra; Mrigasira, Chitta, Dhanishta are mutually vedhas or mutually repelling. The asterisms of the couple should not fall in the vedha group.
Vedha stars are mutually repelling. Thus Ashwini repels Jyeshta, Aridra repels Sravana and so on. The bridegroom's and the bride's stars should not fall in the same repelling group. Mrigasira, Chitta and Dhanishta are also vedha stars mutually.
My findings: If there is Vedha affliction both the husband and the wife will go to rack and ruin. Even if there are other items of agreement as Vasya, etc., Vedha will prevail. The Vedha stars are connected with the 6th and 7th relatively.
My findings: The 27 constellations have been classified into 5 Bhutas or elements thus: Prithvi (earthy): Ashwini, Bharani, Krittika, Rohini, Mrigasira; Jala (watery): Aridra, Punarvasu, Pushyami, Aslesha, Makha, Pubba; Teja (fiery): Uttara, Hasta, Chitta, Swati, Visakha; Vayu (airy): Anuradha, Jyeshta, Moola, Poorvashadha, Uttara-shadha and Sravana; and Akasa (ethereal): Dhanishta, Satabhisha, Poorvabhadra, Uttara-bhadra and Revati.
If the asterisms of the couple are of one and the same Bhuta, it is good. If one is aerial and the other is fiery, it is equally good. If one is earthy and the other belongs to any other Bhuta, it is also good. If one has watery Bhuta, and the other has fiery Bhuta, it is bad. If ethereal Bhuta combines with any other Bhuta, it is passable.
My findings: Bhutas are classified into 5 as given above, but some writers say that Gemini, Virgo, denote Prithvi; Taurus, Cancer and Libra — Jala; Aries, Leo and Scorpio-Agni; Capricorn and Aquarius — Vayu; and Sagittarius and Pisces — Akasa.
My findings: In Sarvasiddhi, it is stated that the Bhutas should be classified as given in verse 47. If the asterism of both happens to be one and the same Bhuta, it is auspicious. If one is  fiery and the other watery, it is bad. Other combinations are passable.
My findings: Classify the asterisms into three groups of nine each as given below:

1st group
2nd gronp
3rd group

If the asterisms of the couple happen to fall in the same group, the yoking of the couple must not be done.
If the asterisms of the couple happen to fall in the second group, it is called Madhyama Rajju and the result will be death, quarrel, and less and hence this is supposed to be very inauspicious.
If the asterisms fall in the 1st and the 3rd, it is called Rajju and it also cause calamities.
Vayanukulya (Age)
My findings: If the bridegroom is three times older than the bride, it is considered as good; if he is twice old, it is passable; if he is older only by a few years it results in sorrow. If the bride is older, the family will become extinct.
My findings: If the Janma Rasi of the boy falls in a sign which, in the Moon's Ashtakavarga of the girl's chart, has more bindus it is good. Similarly if the Janma Rasi of the girl falls in a sign which, in the Moon's Ashtakavarga of the boy, has more bindus, it is equally good.
My findings: Find out the kaksha in which the Moon is found in the girl's horoscope. If the Janma Rasi of the boy falls in the sign of the lord of this kaksha, the compatibility is good. The same is the case in respect of the boy's horoscope.
According to the Ashtakavarga scheme, each sign is divided into 8 parts or kakshas of 3° 45', the lords of which are respectively Saturn, Jupiter, Mars, the Sun, Venus, Mercury, the Moon and the ascendant. Suppose in the bride's case the Moon is in Aquarius 11° 40'. This will be the 4th kaksha, the lord of which is the Sun. If the groom's Jan in a Rasi falls in the sign ruled by the Sun, viz., Leo, it is good.
My findings: If the couple loves each other, they can enter into wedlock, even if there is no agreement in other ways. This is very important in the matter of marriage.
My findings: One who loves a girl sincerely from his heart should marry her. Pure love is greater than any other virtue.

My findings 55 and 56 are suggestive and reflect the wisdom of the ancients in giving priority to mutual love in preference to any other astrological factor. But the love for each other must spring from their hearts and not from just casual desire. When such pure love is seen between a boy and a girl, no astrological consideration should intervene to prevent such a marriage. But in the modern times, except in very rare cases, it is not love that seems to weigh. It is lust which is transient and disappears the moment initial infatuation ends. Hence we see today any number of tragedies involving young men and women.
Other Considerations
My findings: Count from the asterism of the girl to that of the boy. Multiply this number by 5 and divide the product by 7. The remainder is vyaya or expenditure. If the counting is again made from the birth-star of the bridegroom and the same process repeated, the remainder indicates 'aya' or gain or income.
My findings: If income is greater than expenditure, marriage brings in all-round prosperity. If expense is greater, the couple will experience much poverty.
My findings: Count from Ashwini to the asterism of the boy as well as the girl and total them up. Add to this sum 13. From the total figure subtract 32. Divide the difference by 5. If the remainder is 1, the result is, acquisition of children; 2, death of one of the couple; 3, prolonged illness; and 4, prosperity. If the total after adding 13 does not come to 32, then the counting should be made from the birth asterism to Ashwini.
My findings: Count from the birth asterisms of the couple to Ashwini. Add the two figures and deduct the sum by 5. If the remainder is 1, prosperity is indicated; if 2, general progress; if 3, calamities; if 4, acquisition of wealth and if 5, disasters.
It is held by some that the principle given in this my findings only to the Chola country.
My findings : If the birth stars of the male and female fall in the first varga — Aridra, Hasta, Poorva-shadha, Uttarashadha — there will be great progress; if they fall in the second varga — Krittika, Rohini, Mrrgasira, Makha, Pubba, Uttara, Anuradha, Jyeshta, Moola, Dhanishta, Satabhisha, Poorva-bhadra — prosperity will follow; and if they fall in the third varga — Ashwini, Bharani, Punarvasu, Pusbyami, Aslesha, Chitta, Swati, Visakha, Uttarashadha, Sravana, Revati — expenditure and debts will come in.
My findings: The anukulyas (sources of agreement) described here are very effective in results. The effects of some of them are described elsewhere and they are noted below.
My findings: Dina agreement indicates that the couple will live long. mahendra brings in children and grand-children; streedeergha gives the husband long life; yoni confers unfailing prosperity; gana makes the couple mutually more and more attached; and vayas (age) brings in union and greater amity.
My findings: Of the various compatibilities described, 4 are based on Janma Rasi and one each onthe lord of the Janma Rasi, sakti (love) and vayas (age); and 16 are based on the asterisms. Thus we have 23 items or sources of agreement in all.
My findings: Of the compatibilities suggested above, some are strong and others are weak.
My findings: Their relative importance will have to be noted. According to the work Sarvartha-siddhi, 20 items of compatibilities are to be looked into. Of these, agreement in respect of Janma Rasi, lord of Janma Rasi, Vasya, Mahendra and Yoni are the most important. Hence these should be carefully studied.
My findings: For matrimonial purposes the most important items of concordance to be considered are Janma Rasi, lord of Janma Rasi, Vasya, Mahendra, Gana, Yoni, Dina and Streedeergha.
My findings: According to Muhurthabharana, Janma Rasi, lord of Janma Rasi, Mahendra, Yoni and Vasya are the five most important sources of agreement that should be considered.
My findings: Madhava gives 15 items for consideration in all. Of these Mahendra, Yoni, Janma Rasi, lord of Janma Rasi are the most important ones. Besides, Brahmins should look into the Gotras they are born in. Others should consider the agreement in respect of Varna besides the five already mentioned.
My findings: Five items of agreement, viz., Vasya, Mahendra, Yoni, Janma Rasi and lord of Janma Rasi have been found to be very effective by experience by many learned writers on the subject. Hence, at least these five should be looked into before the settlement of the marriage is made. Besides these, Brahmins should look into their Gotras, and other castes (Varnas), these being special to them.
The question of a concordance in the matter of matrimony has been elaborately described, giving the opinions of other well-known authorities. In fact the author gives 23 items for consideration. But in this verse he is practical enough to suggest that at least five items are very important and they should be looked into before the settlement of marriage is made.
With due deference to the great author I must record my humble difference from him. All these items are based either on the birth star or birth Rasi. In actual practice, however, I feel that inherent compatibility should exist in the horoscopes of the male and female if the marriage is to be successful. The author does not allot any unit for the various Kootas as has been done in works on Muhurtha. I commend to my esteemed readers the chapter on Marriage given in my book Muhurtha or Election Astrology, wherein the subject has been discussed in great detail.

Friday, 3 April 2015

About Dreams


My Findings: If in a query chart, the Sun occupies the ascendant or the Moon aspects the ascendant, or the 7th house happens to be the Sun sign, it must be inferred that the person had dreams the previous night. The duration of the dreams will correspond to the expired portion of the ascendant. The time can be ascertained from the lord of Lagna also. If the lord of Lagna is the Moon, it was only for a few seconds (kshana). For other planets take the Naisarga periods.
If anybody puts the question, "Have I had any dreams today? if so, what is the nature of the dreams?" the combinations given in this My Findings have to be applied.
My Findings: If the Sun occupies the rising sign, burning fire, blazing torches, red clothes, etc., were seen; if the Moon is in Lagna, women, white, river and flowers; if Mars, gold, pearls, red clothes, raw flesh, flowing blood, etc.; if Mercury the native dreamt that he flew through the heavens; if Jupiter, there was a happy social party with relations; if Venus, the native crossed watery surfaces such as lakes and seas; and if Saturn, he climbed hills and elevated places. If many planets are found in the ascendant, these dreams will be seen in turns. If these occupy inimical or debilitation signs, the dreams will be bad. If the planets are defeated in planetary fight, then again they will be bad. If they are in combustion, the dreams will be disjointed.
My Findings: The nature of dreams can be known from the nature of Arudha, Chathra, ascendant and the fourth house thus; Aries — temples; Taurus — devas; Gemini — Brahmins and saints; Cancer — water containing plant life and grass cut from the earth; Leo — hill men and buffaloes; Virgo — cohabitation with women; Libra — gold, merchants and those in power; Scorpio — horses, beetles, poison; Sagittarius — barks of trees, flowers and fruits; Capricorn — men and women together; Aquarius — looking glass; and Pisces — gold and oceans.
What one has seen in his dream can be ascertained from the horoscope on the basis of the Arudha sign, or Chathra sign or the rising sign or the fourth house. It implies that the strongest of the above factors is to be considered. Assuming that the rising sign is the strongest and it happens to be Scorpio, the queerest will have seen in his dream horses, beetles or poisonous medicines, etc.
My Findings: The above is taken from Jnana Pradeepika. Still there are some more peculiarities and they are culled out from Ashtanga Hridaya (a medical treatise).
My Findings: If one dreams that when he is engaged in drinking liquor along with dead men (pretas) be is dragged up and down by a dog, the result is he will be attacked by high fever and die.
My Findings: If one dreams that while wearing red flowers and clothes and having one's body dyed red and enjoying all sorts of pleasures, one is carried by a woman, he will be attacked by 'Rakta Pitta'. Riding on buffaloes, pigs, dogs or camels southwards indicates death by consumption. Dreaming of thorns, creepers, bamboos and palm trees sprouted from one's throat, denotes attack of Gulmaroga and death from it.
Dreaming that while anointed in ghee with no clothes on, performing a homo, a lotus plant sprouted from one's throat, it indicates attack by leprosy and death.
Seeing in a dream that one with low class people indulged in drinking ghee, butter and other oily liquids, signifies an attack of premagha and death from it.
My Findings: The dream that one dived deep in waters when dancing with Rakshasas, will get one madness and death. If, however, he dreams that he is carried away by 'pretas' he will die from apasmara (epilepsy).
My Findings: If one dreams that he had a ride on a camel, cat, ape, tiger, pig, pretas or a jackal, he will get a sudden accidental death.
My Findings: After dreaming that one consumed a large quantity of bread and roasted things, he wakes up and vomits the very same materials, he will die suddenly. If he dreams that he witnessed an eclipse, he will get eye disease.
My Findings: Dreaming that the Sun or the Moon falls down from the sky signifies loss of eye-sight.
My Findings: If one dreams of the following, he is said to experience dreadful results. Birds building their nests on the dreamer's head; getting shaved; encircled by crows or eagles; surrounded by pretas, pisachas, women, beefeaters; getting lost in bypaths filled with creepers, grass bamboos and thorny plants, lying down in cremation grounds or deep pits; happening to fall on dust and ashes; slipping on watery surfaces, wells, tanks and miry spots; being dragged down by the force of water currents; one sings, dances, plays on musical instruments; decorates oneself with red flowers and red clothes; gets old age; becomes fat; smears one's body with oil; gets married; gets shaved; eats cooked food and dishes; takes butter and ghee; drinks liquor; vomits; gets iron and gold; gets defeated in fight or in argument; gets imprisoned; meets with accidents; loses sandals; skin in the legs gets dried; feels highly elated, laughs at angry seniors and family elders.
Lamps, stars, planets, teeth, idols of Gods, one's own eyes, either fall down or are destroyed; hills tumble down, one enters a forest filled with red flowers, or places of sinful acts; gets into a dark abyss; lies down in the burning ghat; falls down from hill-tops or house tops; fishes alone; sees persons with ochre robes, naked people, ascetics, persons with blood-shot eyes and dark-coloured people.
My Findings: When ones sees in his dream a woman black in colour, having aptitude for sinful actions, with long nails, hair and breasts, and wearing flowers and clothes, having no reddish tongue, he may die early.
My Findings: Bad dreams are caused by the surcharge of the tridoshas in the nervous and sensory systems. Sick persons happening to see such dreadful dreams are said to die. If persons of sound health see such dreams, they will get dangerous sickness. By God's favour, some may recover but in most cases such sickness will end fatally.
My Findings: Drishta, Sruta, Anubhuta, Prar-thita, Kalpita, Bhavija and Doshaja are the seven kinds of dreams. The first five types of dreams do not bring about the indicated results. Dreams seen during daytime are also ineffective.
The ancient experts in the phenomenon of dreams appear to have dived deep into the subject and their views as regards the nature of dreams, what kind of dreams would portend disasters, etc., are now drawing the attention of psychologists and para-psychologists.
Seven kinds of dreams are listed in the above My Findings. They are drishta or things which one may have seen in life; (2) shruta — things we have heard in life; (3) anubhuta — things actually experienced through smell, taste and touch; (4) prarthita — things desired in life; (5) kalpita — fancied or imaginary things; (6) bhavija — not included in the above 5 categories or those due to one's own imagination; and (7) doshaja — dreams caused by a surcharge of tridoshas.
The author appears to be of the opinion that the first five kinds need not be considered as the signified results may not happen. He is also of the view that dreams experienced during daytime are of no significance.
My Findings: Dreams that are forgotten soon after waking, those seen continuously for a long time or seen before midnight are not effective. It at all, they will bear fruit after a very long time. Dreams seen in the early morning hours will bear fruit the next day. If one sleeps after the dream, the effect will be little. If one happens to see bad dreams, dana, homo, japa, dhyana and puja must be done to reduce the evil effects. If a good dream is seen after a bad dream, the former alone will prevail.
My Findings: The following are good dreams. One experiencing them will get good health and wealth. Seeing deities, Brahmins, cows, oxen, living relatives, kings, good people, burning fire, tank with clear water, good watery surfaces, unmarried girls, smiling handsome boys in white clothes, rakshasas, brilliant and booming with blood, umbrella, looking glass, poisonous medicines, flesh, white flowers, white dress, human excreta, ointments, fruits, hillocks, house-tops and storeyed houses, trees having fruits, men, lions, elephants, horses ond other vehicles, rivers, fords, oceans, journeys to the north and east, sexual connection with those women who could not be enticed, death, escape from danger, satisfaction of pitris and heads of famlies, weeping, getting up from the fallen place and harming the enemies.
My Findings: The causes of dreams are: (a) inflammation of the humours, (b) consequence of the major and sub-periods, (c) worry or things about which one thinks much, (d) abhichara or incantation of enemies, (e) guhyakas, (f) previous associations with other beings. Dreams caused by the excitation or disturbance of vatha are: climbing up hill tops and trees, travelling through skies. Dreams caused by the disturbance of pitha are characterised by seeing things radiant and resplendent as gold, red flowers, as the Sun, fire, etc. Dreams caused by phlegmatic disturbance are: seeing the Moon, stars, white flowers, lotus and rivers. Dreams caused by disturbances to the humours, wind, bile and phlegm signify ordinary results, Dreams caused by planetary periods indicate effects appropriate to them. Those caused by chinta and drishta will be the same as seen or wished. Dreams indicating that persons are wounded by animals distorted in shape are caused by abhichara. Grihyakotha as seeing bright and dazzling things is caused by the humour pitha. Dreams caused by the planetary periods and worry will not be effective.
My Findings: A night has four Yamas. If the dream is seen in the 1st Yama, the result will be, before the lapse of one full year; in the 2nd, before the lapse of 6 months; in the 3rd, before the lapse of 3 months; and in the 4th, before the lapse of one month. If the dream occurs at dawn, the result takes place soon.
My Findings: The nature of dreams has to be learnt from other works. Here is a dream, narrated in Ramayana seen by Bharata. "I saw my father falling down from the top of a mountain into a deep solution of cow dung dressed in dirty clothes and with hair untied; the oceans dried, the Moon having fallen down and the earth pervaded by dismal darkness; the tusk of the royal elephant torn away and the blazing fire suddenly extinguished; my father sitting on an iron throne wearing a red dress and (at that time) being railed by copper coloured and dark women; my liberal father starting to the south wearing red garlands of flowers, smeared with red ointments, and journeying on a donkey-yoked chariot; my father being dragged by a demoness wearing red dress, having a deformed face and putting on a face of forced smile; my throat gets dried, mind has no peace, I, Sri Rama, father or Lakshmana, am going to die. Is not my father happy now? are my brothers Rama and Lakshmana not free from all disease?; Sri Rama's mother also is free from all diseases; the mother of Lakshmana also is free from sickness; my mother who is not good is also free from sickness; what does she say ?"
My Findings: The dream narrated above is a very bad one, as the results that came from it affected his parents, his brothers and more than all his own life.
My Findings: If a Brahmin sees a dream showing that a person is drinking liquor or blood, then he will get learning or knowledge. If any other than a Brahmin sees this, he will get wealth. If an ordinary man sees in dream king, elephant, horses, oxen and cows and a sick man, his desires will bear fruition. If a person born in a royal family sees this, he will soon become a king.
My Findings: If a person dreams that he has obtained sandalwood paste, couch, pearls, betel leaves, jathi flower and wealth, it is very good.
My Findings:  If a person sees in his dream that he is bitten by insects or leeches, he will get children or wealth. If he sees in a dream that he is entering a terrace, he will become a king though born in a low family.
My Findings: If he sees in a dream as if eating some ghee preparations (payasa) in a dirty lotus leaf in the middle of a tank, he will become a learned pundit.
My Findings: If in the dream one sees krauncha bird (cock)" or kukkuta or balaka bird and wakes up all of a sudden, he will get a wife with endearing words or a girl with similar qualifications.
My Findings: if a sick man sees the globes of the Sun and the Moon in a dream, then be will recover from sickness soon. A man without sickness will get wealth and health, of he sees blazing fire, flowers, fruits, looking glass, rubies, pot containing curd, rice and milk, he will become a prosperous man.
My Findings: Dreams seen in the first yama of the night will bear fruit in one year, in the 2nd yama in 8 months, in the third in 3 months and in the fourth in 10 days.