THE ROLE OF TMKRAKA AND

CARA KRAKAS IN THE CHART Gauranga Das

1. The Role of Cara Krakas

Mahari Parara deals with the three types of krakas in chapter 34 of Bhat Parara Hora stra entitled krakdhyya. Of the three groups of krakas, viz. cara, sthira and naisargika krakas, the most important group stands to be the cara krakas, which are lorded by r Viu and will indicate how the Paramtm guides the native towards the goal of ultimate perfection and regaining his lost relationship with Bhagavn. Of the 8 (or 7) cara krakas the king is the tmkraka or significator of the self, which will indicate the natives spirit, mentality, and desires leading to his rebirth in this material world. So in this way the tmkraka does not only indicate the path of salvation for the jva, but also represents his free will by which he may choose to stay away from Bhagavn and engage in searching happiness in this mundane realm. Thus the tmkraka will also indicate the obstacles on the path of ones spiritual advancement and the arrangement made by the Lord to destroy those obstacles, which often entails suffering.

2. Number of Cara Krakas

AQaa_h& SaMPa[v+YaaiMa GahaNaaTMaaidkarkaNa( ) SarVYaaidXaNYaNTaaNa( raNTaaNa( Vaa_Sa&:YakaNa( ))1)) A&XaE" SaMaaE Ga]haE aE ced(raaNTaaNa( icNTaYaeTa( Tada ) SaEv karkaNaev& ke-icdaE Pa[c+aTae ))2)) athha sampravakymi grahntmdikrakn saptaravydianyantn rhvantn vasakhyakn aai samau grahau dvau cedrhvntn cintayet tad saptaiva krakneva kecidaau pracakate

Now I speak of the planetary krakas called tm etc. There are 7 cara krakas from the Sun to Saturn or 8 from the Sun to Rhu. According to some if two planets have equal degrees, then only should Rhu be considered as a kraka. Although some say that there is only 7 planets, others say that always 8 should be taken. [BPHS 34.1-2.]

As it will be seen from the following lokas, the carakrakatva is occupied by the planets on the basis of their degrees covered in the signs they occupy, irrespective of the sign itself. The planet achieving the highest degree becomes the tmkraka. However in some cases it is possible that two planets are at exactly the same degree, minute and second in their respective signs. In this case, two planets will occupy the post of the respective kraka and they will compete for it. At the same time the next kraka-place becomes vacant, and its role will be played by the sthira or naisargika kraka.

Why is Rhu included and Ketu excluded from the range of cara krakas? Naturally all planets have naisargika krakatvas or natural significations including Ketu, because the Lord has assigned roles to all of them, and Brahm created their significations. However Ketu is the moka-kraka, or significator of liberation for the cycle of repeated birth and death, and thus he does not cause suffering or teach lessons for our advancement. He just gives the knowledge and whether we take it or not depends on our free will. Thus even Rhu is able to direct the native towards God if he becomes the tmkraka. This is seen in charts of saintly persons like rla Prabhupda or Rmaka Paramahasa. On the other hand, while the 8-kraka system is useful in jtaka of living entities with the ability of procreation, the 7-kraka system will be useful in mundane astrology for bodies without the ability of procreation, because in the 7-kraka system the putrakraka (significator of son) is excluded. Also Rhu would appear only in exceptional cases, as Rhu indicates the individuals karma-bandha (sinful reactions that tie him down). However organizations will not have individual karma, rather the nodes would indicate the collective karma of their members.

3. Calculation of tmkraka

AaTMaa SaUYaaRid%$aNaa& MaDYae &XaaiDak-ae Ga]h" ) A&XaSaaMYae k-LaaiDaKYaaTa( TaTSaaMYae ivk-LaaiDak-" ))3)) buDaE raiXak-LaaiDaKYaad( Ga]aae NaEVaaTMak=ark-" ) A&XaaiDak-" kark-" SYaadLPa>aaGaae_NTYak=ark-" ))4)) MaDYaa&Xaae MaDYa%e$" SYaduPa%eTa" Sa Wv ih ) ivl/aeMaGaMaNaad\ahaer&Xaa" XaaeDYaa" %viTa" ))5)) A&Xak]=MaadDaae_Da"SQara:Yaa"k=ark=a wiTa ) AaTMaa:Yak=ark-STaezu Pa[DaaNa& k-QYaTae iJa ))6)) Sa Wv JaaTak=aDaaIXaae ivjeYaae iJaSataMa ) YaQa >aUMaaE Pa[iSaae_iSTa Nara

tmkhyakrakasteu pradhna kathyate dvija sa eva jtakdho vijeyo dvijasattama yath bhmau prasiddhosti nar kitiplaka sarvavrtdhikr ca bandhaknmokakt tath

The tmkraka planet is that one whose degrees are the greatest in number among the planets Sun etc. If the degrees are identical, then the one having more minutes (kals) and if they are also identical, the one having more seconds (vikals) will be the tmkraka planet. The learned should know that not the one which passed more signs and degrees is the tmkraka. The planet that has the highest number of degrees is the tmkraka, the one who has the lowest number is the antyakraka, and the ones in between are called madhyakhea. There is also upakhea. Due to his retrograde motion the degrees of Rhu should be deducted from 30 and the remainder should be considered as tmkraka. Situated lower and still lower in the order of degrees, kals and vikals the planets ara cara krakas. O brhmaa, of these it is the tmkraka which is called the principal kraka. O excellent of brhmaas, it is he who should be regarded as the king of the nativity. As in the country the king is the most famous of all the men there, he is the head of all the affairs of the country and is entitled to arrest and release men. [BPHS 34.3-8]

The above lokas reveal a number of important factors regarding the calculation of the tmkraka. While calculating the order of krakas the planet with the highest degrees, minutes and seconds (irrespective of the occupied sign) will become the tmkraka. The lowest is called the antyakraka (or drkraka) and the ones in between are called madhyakhea. Sometimes if two planets fall exactly into the same degree, minutes and seconds, then two planets will compete for the krakatva. In this case the stronger becomes the respective cara kraka, and the weaker one will be called upakhea. It also influences the signification, but in a subordinary way. During calculations it should be noted that Rhus degrees should be counter from the end of the sign and not the beginning, because he is always retrograde. However the other planets performing retrograde motion in the chart should still be calculated as ordinarily. The Mahari's mentioning of Rhu as candidate for the post of even tmkraka, indicates that for jtaka purposes, Parara was in the favour of the 8-cara-kraka system, as opposed to the 7-cara-kraka system, in which Rhu could never become the tmkraka. Also the specific method of calculation for Rhu indicates that Mahari implies usage of mean nodes as opposed to true nodes, which at times become direct, and thus the above principle would lose its logical basis.

4. Importance of tmkraka

YaQa raJaajaYaa ivPa[ Pau}aaMaaTYaadYaae JaNaa" ) SaMaQaaR l/aek-k=aYaeRzu TaQaEva_NYaeiPa k=ark=a" ))9)) AaTMaaNaukUl/Maeva}a >aviNTa f-l/daYak-" ) Pa[iTakU=le/ YaQaa >aUPae SaveR_MaaTYaadYaae iJa ))10)) k=aYa| k-Tau| MaNauZYaaaviNTa ih )

TaQaa_TMakarke- U=re Naa_NYae SvXaaE>adaYak-" ))11)) ANaukU=le/ Na*Pae YaTa( SaveR_MaaTYaadYaae iJa ) NaaXau>a& ku-vRTae TaaNYaae Sva_Xau>adaYak==" ))12)) yath rjjy vipra putrmtydayo jan samarth lokakryeu tathaiv nyepi krak tmnuklamevtra bhavanti phaladyaka pratikle yath bhpe sarve mtydayo dvija krya kartu manuy na samarth bhavanti hi tath tmakrake krre n nye svaubhadyaka anukle npe yadvat sarve mtydayo dvija nubha kurvate tadvannnyo sv ubhadyak

O Vipra, just as by the order of the king his son and his ministers etc. are capable of doing public works, in the same manner the other krakas are also giving their effects in conformity with the tmkraka planet. O brhmaa, just as the ministers etc. are not capable of doing public works if they are adverse to the king, in the same way if the tmkraka is inauspicious, the other krakas are unable to give auspicious effects. O brhmaa, just as all the ministers etc. are favourable if the king is favourable, in the same way the other krakas also do not exert their malefic influence if the tmkraka is favourable. [BPHS 34.9-12]

The tmkraka is called the king of the horoscope. Hence it is evident that neither the rja-yogas (combinations conferring power and wealth), nor the pravrajya-yogas (combinations conferring spiritual advancement) are able to function properly unless the tmkraka grants permission for them either by dint of conjunction, dispositorship, aspect or argala. On the other hand, the tmkraka is the protector of the self, so in the same way it will protect the native from the effect of the yogrias (malefic combinations) which would otherwise destroy the native. The tmkraka indicates the force of the soul to achieve a certain goal. Therefore it is said that if the tmkraka conjoins the lagna in ri/nava then the stage is set for self-actualization, in other words, the native is able to realise the desires of his soul; whether they are material or spiritual. If, however the tmkraka does not activate a certain combination or potential in the chart, then it may remain dormant, as the soul is not interested in achieving that goal. In other words, you can put the fruit into someones hand but cannot force him to eat it. It is also important to note which area will be destroyed or blocked by the tmkraka by becoming the badhakea of a certain house or falling into the 6th , 8th or 12th from the house. In this way it is seen that the tmkraka may play not only a spiritual role. Mahari Parara specifically mentions rja-yogas caused by the combination of the tmkraka with the pitkraka (power conferred upon the native by his elders) and the tmkraka with the putrakraka (power conferred upon the native by his followers). This dual role of the tmkraka is also confirmed by the statement bandhaknmokakttath, i.e. that the tmkraka may cause the bondage or release of any of his subordinates, i.e. the rest of the krakas or planets. Thus the tmkraka may support or block the planets of the

chart, and may also indicate the liberation of the jva from the bondage of karma or its unwillingness to pursue the same. In the next portion, the Mahari points out the dual role of the tmkraka in directing the activities of the planets by using the phrases anukla-pratikla (favourable-unfavourable) and ubha-krra (benefic-malefic). The first one would indicate the compound relationship of the grahas to the tmkraka, i.e. their being friends or enemies etc. based on the combination of natural and temporary relationships (naisargika and tatklika sambandha). The planets which are friendly to the tmkraka will receive support from it while those which are inimical, will be blocked by it. The phrase ubha refers to natural benefics like Jupiter (giving wisdom), Venus (giving enjoyment) and Moon (giving happiness), and krra refers to natural malefics like Saturn (giving ignorance), Mars (giving anger/aggression), Sun (giving heat and passion) and Rhu (giving demoniac desires). So according to the loka above, if the tmkraka is a malefic planet, it will support the other krakas represented by natural malefics, while if it is a benefic planet, it will support the benefic cara krakas.

5. The Other Seven Krakas

AaTMak=ark=>aaGae>Yaae NYaUNaa&Xae_MaTYak=ark-" ) TaSMaaNNYaUNaa&Xak-ae >a]aTaa TaNNYaUNaaeMaTa*Sa&jk=" ))13)) TaNNYaUNaa&Xa" iPaTaaTaSMaadLPaa&Xa" Pau}ak=ark-" ) Pau}aaNNYaUNaa&Xak-ae jaiTajaRTaeNYaUNaa&Xak-ae ih Ya" ))14)) Sa dark=ark-ae jeYaae iNaivRXa&k- iJaaetaMa ) cra:Yak=ark=a WTae b]a

sthirakrakavattasya phala jeya ubh ubham O excellent of the brhmaas, the planet next to the tmkraka in his degrees is called amtyakraka, the planet having fewer degree than the amtyakraka is called bhrtkraka, the next to bhrtkraka in degrees is mtkraka, and next to him in degrees is pitkraka, next putrakraka, next jtikraka, and next to jtikraka in degrees should be undoubtedly the drkraka. Since ancient times the brhmaas have spoken of these as cara krakas. Some other astrologers take the mtkraka and the putrakraka to be the same. If the degrees etc. of two planets are identical, both are considered as one kraka, and O excellent of the Brhmaas, in this case the next kraka is eclipsed. In such a state the auspicious or inauspicious effects of that kraka should be known from the sthira kraka. [BPHS 34.13-17]

The nomenclature of the cara krakas develops in the following way:

1. tmkraka: This is the principal kraka, the king of the chart, and it will direct the function of all the other ones, as much as the tm directs the functions of all the senses. It signifies the living entity himself, the desires with which he was born into this world, and the way to become free from these desires.

2. Amtyakraka: This is the advisor or minister, which gives advise to the tm on

how to fulfill its desires. It refers to the manas or mind, while the tm is the soul. Although the amtyakraka is subordinate to the tmkraka, often times it is able to influence the tm very strongly. Therefore if the amtyakraka is regularly propitiated by prayers etc., then it will direct the tm on the path to God.

3. Bhrtkraka: This is the significator of brothers and co-born, who are expected

to help and support the native in times of need. It also signifies the Guru, who is the next one to the manas who can guide the tm towards Bhagavn.

4. Mtkraka: This is the significator of mother. She is the one who brings the tm

into this world, and gives him his first direction. Saints like Nrada Muni, r Prahlda, Dhruva Mahrja etc. attained spiritual perfection by the blessings of their mothers.

5. Pitkraka: This is the significator of the father. He is the one who delivers the

soul into the womb of the mother, but he is only second in the order after her, because on his own, he is not able to maintain the child during pregnancy and childhood.

6. Putrakraka: This is the significator of the sons. The sons are the future of the

native, and they perform the last rites of their parents.

7. Jtikraka: This is the significator of the uncles and other relatives. The relationship with the relatives is next to importance of the sons. They are supposed to help the native and teach him different skills.

8. Drkraka: This is the significator of wife. The wife is considered to be the

better half of the native, and therefore she is akin to the self. The self is always

last in the order of importance, therefore the 8th planet will indicate the kraka of the wife. Also, the wife is oft times considered to be the least helpful in ones spiritual advancement.

In the 7-kraka system (used for mundane horoscopy) the 4th kraka, mtkraka takes up the role of putrakraka as well, and thus pitkraka becomes the 5th, jtikraka 6th and drkraka is 7th. However, if in any of the two systems two planets are found to be competing for a krakas place, then the next place automatically falls vacant. In this case the previous kraka steals the next one, and its place is occupied by the sthira kraka. Some say the use of naisargika kraka instead is advisable, as sthira kraka is not active during life, only at death. Also, theres no sthira krakas for the tm and manas, therefore in their case it is natural to take the naisargika krakas, Sun and Moon. In any case, the lists of sthira and naisargika krakas to replace the respective cara krakas are given herewith: Table 1: Cara-Sthira-Naisargika Kraka Relations NUMBER CRA

KRAKA STHIRA KRAKA NAISARGIKA

KRAKA 1. tm (soul) Sun 2. Amtya

(advisor) Moon

3. Bhrt (brother)

Mars (younger) or Saturn (elder)

Same, plus Jupiter (Guru)

4. Mt (mother) Moon or Mars (the strongest) Moon 5. Pit (father) Sun or Venus (the strongest) Sun 6. Putra

(children) Jupiter Jupiter

7. Jti (uncles) Mercury Mercury 8. Dr (spouse) Venus (wife) or Jupiter

(husband) Venus or Jupiter (the same)

6. Characteristics of the tmkraka

The different planets becoming the tmkraka in the chart of the native will indicate a different mentality being displayed in the spirit of the native. According to the natural krakatvas of the planet: If the planet is a benefic, the native is more agreeable and less resistant in his search for truth. However if the planet is a malefic, then the native takes up more suffering and difficulty to achieve his goals. The qualities of planets becoming tmkraka and the lessons they teach are listed as follows: Sun: The native is very dharmic, and usually fights for the truth or accepts a lot of suffering to uplift others. He has to learn to overcome his ego and become humble. Examples: Joan of Arc, Swami Vivekananda. Moon: The native is very sensitive, more easily influenced by the emotions of others, humanitarian and helpful. He should learn to be very caring and compassionate. Examples: Ramaa Mahari, di-akarcrya.

Mars: The native is willing to be confronted on issues of philosophy and spirituality, is very straightforward. He should refrain from all forms of violence and adhere to the path of ahis. Examples: the Dalai Lama, C.G Jung. Mercury: The native may be too communicative and superficial, inconsistent in his spirituality. He should control his speech and be truthful at all times. Examples: r Aurobindo, Leo Tolstoy. Jupiter: The native is wise and happy and tries to make others wise and happy. The native should learn to respect Guru, husband and children. Examples: Mahtm Gandhi, Osho. Venus: The native is fond of luxury and enjoyment, on the high end is love personified. On the low end, it denotes a doubtful character. He should develop a very clean character and refrain from illicit sex/lust. Examples: Albert Scweitzer, Benito Mussolini. Saturn: Accepts a lot of suffering and is resistant to it, he is not dependent on the amount of happiness/distress he achieves. He should learn how to avoid giving sorrow to others, empathize and share their sorrows and help them. Examples: Cardinal Richelieu, Aliester Crowley. Rhu: The native may be deeply spiritual or saintly, but sometimes completely unorthodox, rejecting the traditions of his culture for a higher purpose. He may be cheated often and still have to be free from guile and clean hearted. Examples: Sigmund Freud, Mother Teresa.

7. Placement and Strength of the tmakraka As mentioned above, the tmkraka gives the icch-akti (power of desire) of the soul to the chart. Therefore any house, planet and combinations of conjunction, aspects or disposited by the tmkraka become strengthened and receives the potency to fructify. This is also true of the unobstructed argala caused on a house by the tmkraka. Usually the tmkraka is considered to be the strongest planet of the chart as per Jaiminis first and second source of strength. So if an argala is obstructed by the tmkraka or the tmkraka falls into the badhaka sthna from a house or becomes the badhakea, then it will cause very strong obstacles, however by overcoming it the native will advance substantially. If the tmkraka is situated in trines from ri lagna, then its potency is able to work to its fullest extent, as its duty is to link the trinal houses of dh (intelligence, 1st house), punya (previous pious karma, 5th house) and bhgya (fortune arising from dharma, 9th house). If the tmkraka is situated in kendras, then it is still able to sustain the effect of favourable combinations, but the ability to advance is not as wide as in trines. The tmkraka situated in the 3rd house gives parkrama bala on the spiritual level, i.e. the native is willing to conquer over the obstacles on his path. The tmakraka in dusthnas (6th, 8th, and 12th house) from lagna or any house will cause much suffering through enemies, disease and losses respectively. However, this suffering still encourages progress, but the suffering may be severe. The tmkraka in the 2nd from lagna or any house maintains the house, as the 2nd is the seat of Viu. The

tmkraka in the 11th house may indicate instability or inconsistency in the spiritual efforts etc. The house occupied by the tmkraka indicates the focus in the natives life and goals. The other krakas that conjoin or enter into parivartana (exchange) with the tmkraka also gain considerable significance. Of course the placement of the tmkraka should be analysed not only in the ri chart, but in nava (D-9)and via (D-20) also for spirituality, as well as in tria (D-30) and aya (D-60) for karma as well. Actually the tmkras position is very important in every divisional chart as it will indicate the natives focus and the fructification of yogas in that life area. The tmkrakas strength is not measured according to the standard methods i.e. adbala, aakavarga bala etc. as it is evident from Jaiminis sources of strength. However, a host of factors tend to modify the influence caused by the tmkraka. If the tmkraka is afflicted by being in debility or conjunction of malefics, then both its ability to give suffering and to protect the tm may be disturbed. If the tmkraka is retrograde, then the cause of rebirth is a very strong desire which remained unfulfilled in the previous birth. The nature of this desire may depend on other significations in the lagna and 9th house. As retrograde planets tend to work in the opposite way they are supposed to, the lives of such natives may also be topsy-turvy, especially the daas of the tmkraka may bring in a whirlwind in his life. The retrogression will however add strength to a debilitated planet and take it away from an exalted one. This should also be considered. The effects of the tmkraka in the nava (D-9) chart will be the topic of another paper. Other blemishes like the tmkraka falling in r/bhava sandhi, gandanta etc. and malefic combinations like ppakartari or bandhana yoga should invariably be considered while analyzing the effects of the tmkraka. Despite saying that the tmkrakas strength cannot be measured in the ordinary way as for other planets, I would consider vaieikas like uttama, prijata etc. to assess the karmic depth of the tmkraka planet. This will also justify using viopaka bala to judge how effectively the tmkraka will function in the different areas in life. The above principles naturally may be applied to all the cara krakas, considering their area of competence. The cara krakas will mainly indicate the natives relationship with those particular persons, how they influence his life, how he performs his duties towards them and how his karma is purified in that life area. On the contrary, naisargika krakas will indicate phalita results (the fortune of those relatives) while sthira krakas will show their longevity expectation. The cara krakas are an important tool in compatibility analysis also. For couples the tmkrakas and drkrakas should be cross-checked and their relationship reveals a lot about their compatibility on the spiritual level. This principle can be extended to parent-child, guru-iya, etc. relationships as well. Another useful factor is to study the placements of the graha rudhas of the different cara krakas, as from this we may understand how he perceives those different relationships in his life.

8. The tmkraka in Daas

In concordance with the above descriptions of the tmkrakas functioning, it is useful to analyse how it will act during the daas of different daa systems. The tmkraka

usually indicates suffering during its Vimottari (or Aottari wherever applicable) daa or bhukti. This is also true for the Klacakra daa of the signs ocuppied or aspected by the tmkraka. During the Nryaa daa of a sign ocuppied or aspected by the tmkraka, great achievements are expected, especially if the native is spiritually inclined. This holds true for varga Nryaa daa as well. In the Drigdaa, the signs occupied or aspected by the tmkraka indicate periods when the native receives the blessings of the ia-devata and thus advances in spirituality. Mahari Jaimini mentions two daa systems, specifically connected to the tmkraka, these are the tmkraka kendrdi ri/graha daas. These will indicate the experiences of the soul at the various stages of his life. The AK kendrdi ri daa will show us a more objective picture of the changes between the different stages of consciousness (comp. to the five koas or sheaths of consciousness, vide Taittirya Upaniad adhyya 2., see end-notes), while the the AK kendrdi graha daa will indicate how the individual will experience the changes in his life in terms of relationship to his spiritual advancement. Tha yur daas will indicate the other, protective aspect of the tmkraka. Although the tmkraka may give a considerable amount of suffering, it tends to protect the life of the native in order to give him more lessons and purify his karma. This is why suicide is prohibited in Vedic culture. God is the one who gives life and only He has the right to take it away, and till that time we are entitled to suffer the reactions of our past activities. Finally, the tmkraka lifts the soul out of the body and takes it to its next destination; whether in the material or the spiritual world. The tmkraka or other cara krakas may change around from life to life as our karma and desires evolve. This is why they are called temporary significators.

9. Study Cases 9.1. r Caitanya Mahbrabhu, February 27, 1486, 17.53 LMT Navadvpa, West Bengal (88E22, 23N28)

r Caitanya Mahprabhu is Bhagavn r Kas hidden incarnation in the age of Kali, who appeared to spread the transcendental movement of chanting the Lords names, the Hare Ka mah-mantra. His tmkraka is Saturn in the 4th house of his chart. Hence the focus of his desire is to renounce family life (mother and wife, Saturn disposits the 7th house having drkraka Rhu and is in parivartana with the 4th lord Mars) for the upliftment of the humanity by spreading nma-sakrtana. He accepted austerities by walking barefoot all over India (7th house travels, 4th house vehicle) and spread the religion of love (prema-dharma). Venus is in the 9th house aspected by Saturn. Skipping nava, we will go to Vimsamsa. Saturn is significantly the lord of lagna, situated in the 4th house again, while the Moon is in lagna, indicating a worshipper of r Ka. Saturn also aspects and disposits the lord of the 9th house. In D-60, Saturn is again the lord of the lagna, having gone to the 12th house of moka. Thus we may accept that His appearance is the advent of a divine incarnation, and not a birth taken by the force of karma. Saturn is in my aya, indicating that still many will be misled by Him appearing as a mere mortal and take Him as so. However the lagna has Venus and Ketu, Indicating that He appeared with the complexion and sentiments of r Rdh, although He is Ka Himself. Comparing this to the chart of r Ka, we see the following:

r Kas lagna is in Taurus, in trines from r Caitanyas D-60 lagna. His lagna lord is Venus, which is also there in Mahprabhus D-60 lagna. The nodes are in the same houses in both charts, indicating that the mission of annihilating the miscreants and liberating the ignorant remains the same in this incarnation. However in Kas case the former was very prominent as seen from the two malefics occupying the 2nd house and giving Him parkrama bala to kill the demons, while in r Caitanyas case, dissipating the darkness of ignorance is the main interest, indicated by Ketu conjoining D-60 and D-1 lagna as well. Now r Kas tmkraka is the Sun (indicating the essence of r Rma, the previous incarnation in Him), and it is situated in the 4th house in Leo. The 4th house indicates the heart so if the tmkraka conjoins it, the native is able to fully devote himself to his cause. So this appears in r Caitanyas chart as lagna lord in the 7th with Rhu. So he has not fulfilled the task of destroying the demons (or demoniac mentality) and therefore He reappeared to spread the chanting of the holy names. The conclusion is that the relationship between the tmkraka and the nodes should be studied very carefully especially in ri and D-60 to see the life purpose of the native. However in the case of avatras the life purpose is Their mission to liberate the fallen souls, and not some concocted desire or strong karmic force.

9.2. Emperor Aurangzeb November 3, 1618, 13.58 LMT, 77E12, 28N36

Aurangzebs tmkraka is the retrograde Mercury, indicating the disturbance of the tmkraka and his deep-rooted desire to fight Hinduism. Mercurys lordship over the

8th house indicates the adharmic tendency. The retrogression of the tmkraka alone is not sufficient to create a personality with demoniac propensities, although we meet this phenomenon in several charts like Hitler, Osho, Mao Tze Tung, Cardnial Richelieu etc. However if the 9th house or the dharma-kraka Sun is also afflicted, then the native is able to become demoniac. Here the tmkraka is combust by a debilitated Sun, and also the Moon is conjoined by Saturn, another retrograde planet, while the whole combination aspects the tmkraka. The mutual aspect of pitkraka Mars and tmkraka Mercury assures power, also considering the aspect by the ghati lagna and Mercury being lord of the 5th house. Jupiter indicates a dharmic person in his own religious system, but the position of the nodes indicates that the karmic forces are concentrated around enmity and warfare. The 9th lord Venus is in puriaka aya, meaning contamination, while Mercury is in kla pvaka aa, indicating a greatly destructive fire.

9.3. Satya Sai Baba, November 23, 1926, 6.22 am IST, Puttaparthi (77E45, 14N15)

Sai Babas tmkraka is Jupiter, which is debilitated in the 3rd house, indicating a non violent, peaceful person. However, the aspect of a strong rja-yoga from the lagna (janma lagna, hora lagna and ghatika lagna conjoined by four planets and aspected by another two indicates) gives strength to it, or rather they support each other. Exalted Ketu is stronger than Mars in own house to become the lord of lagna. He is however

obstructed by the planets in the badhaka sign Gemini, Moon and Rhu. This is not a very favourable combination, and may point to the tendency to misuse mystic power, being in the 8th house. At the same time the Moon is lord of the 9th house, which is again unfavourable, being in the 8th. The lord of this 8th house, Mercury is retrograde, but their mutual aspect with the 6th house lord Mars produces a viparta rja-yoga which again confers power to the ascendant through conquering over enemies. The two retrograde planets, Mercury and Mars may indicate the karmic debts incurred in the previous birth, which becomes even clearer if we look into the D-60 chart. In the D-60 chart we see the lagna and Saturn being in the same sign as in the ri chart. A consistency of effort is seen from this. Jupiter is in much better position, exalted in the 9th house, indicating the gurus blessings. 9th lord Moon is in the 10th with Ketu, combining the areas of work and spirituality in a very strong way. Mars and Mercury again aspect each other, at this time from the 5th and 8th house, indicating some karmic debt incurred by practicing mantras and tantras. Also, Saturn un-afflicted in lagna may indicate a renunciate in his previous life. Going back to the ri we again, see a strong pravrajya-yoga in the lagna. Ketus position in Upapada is also helpful for renunciation of marriage. The interesting thing here is that the tmkraka Jupiter is in mutual aspect with putrakraka Venus, which is conjoined by another three planets. This indicates a great number of followers, especially because the lagna falls into the rudha of the 5th house. A great amount of pious karma is indicated by the 9th lord Moon being in pracandra aya. Jupiter was much stronger in D-60, being exalted in the 9th house. He was in kinnara aya, again indicating the acquisition of mystic abilities in his previous life. Notes Translation of Adhyya 2. of Taittirya Upaniad (Brahmnanda-vall) By Swami Nikhilnanda

Chapter IThe Sheath of Food

1

hir> ` , z< nae im> z< v[> , z< nae -vTvyRma , z< nae #nhSpit> z< nae iv:[um> , nmae [e , nmSte vayae , Tvmev Ty]< ais , Tvamev Ty]< vid:yaim , \t< vid:yaim , sTy< vid:yaim , tNmamvtu ,tarmvtu , Avtu mam! , Avtu varm! , ` zaiNt> zaiNt> zaiNt> ,,

Om. May Mitra be propitious unto us! May Varua be propitious unto us! May Aryamn be propitious unto us! May Indra and Bhaspati be propitious

unto us! May Vishnu, of wide strides, be propitious unto us! Salutation to Brahman! Salutation to Thee, O Vayu! Thou indeed art the visible Brahman. Thee indeed, O Vayu, I shall proclaim as the right! Thee indeed, I shall proclaim as the true! May It protect me! May It protect the teacher! May It protect me! May It protect the teacher!

2

` shnavvtu , sh naE -un , sh vIyR< krvavhE , tejiSvnavxItmStu , ma ivi;avhE , ` zaiNt> zaiNt> zaiNt> ,,

Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill-feeling toward each other! Om. Peace! Peace! Peace!

3

` ivdaaeit prm! , tde;a_yua , sTy< }anmnNt< , yae ved iniht< guhaya< prme Vyaemn! , sae=ute svaRn! kaman! sh , [a ivpiteit ,

Om. He who knows Brahman attains the Supreme. On the above, the following mantra is recorded:

He who knows Brahman which is Reality, Knowledge and Infinity, hidden in the cave of the heart and in the highest kahe, being one with the omniscient Brahman, enjoys simultaneously all desires.

tSmaa @tSmadaTmn Aakaz> sM-Ut> , Aakazaayu> , vayaeri> Aerap> , A(> p&iwvI , p&iwVya Aae;xy> , Aae;xI_yaem! , Aat!pu;> , s va @; pu;ae=rsmy>, tSyedmev izr> , Ay< di][> p]> , Aymur p]> , AymaTma , #d< puCD< it , tdPye; aekae -vit , #it wmae=nuvak> ,,

From the tman was born ka; from ka, air; from air, fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; from food, man.

He, that man, verily consists of the essence of food. This indeed is his head, this right arm is the right wing, this left arm is the left wing, this trunk is his body, this support below the navel is his tail.

Chapter IIThe Sheath of the Vital Breath

AaE ja> jayNte , ya> ka p&iwvIg! ita> , Awae AenEv jIviNt , AwEndipyNt!yNtt> , Ag! ih -Utana< Jyem! , tSmaTsvaR;xmuCyte , svR< vE te=mauviNt , ye=< aepaste , Ag!< ih -Utana , tenE; pU[R> , s va @; pu;ivx @v , tSy pu;ivxtam! , ANvy pu;ivx> , tSy a[ @v izr> , Vyanae di][> p]> ,Apan %r> p]> , Aakaz AaTma , iwvI puCD< ita , tdPye; aekae -vit ,, #it itIyae=nuvak> ,

Verily, different from this, which consists of the essence of food, but within it, is another self, which consists of the vital breath. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. Pra, indeed, is its head; vyna is its right wing; apna is its left wing; ka is its trunk; the earth is its tail, its support.

Chapter IIIThe Sheath of the Mind

1

a[< deva Anu a[iNt , mnu:ya> pzv ye , a[ae ih -Utanamayu> , tSmaTsvaRyu;muCyte , svRmev t AayuyRiNt , ye a[< aepaste , a[ae ih -Utanamayu> , tSmaTsvaRyu;muCyte , tSyE; @v zarIr AaTma

The gods breathe after the pra, so also do men and cattle; for the pra is the life of creatures. Therefore it is called the life of all. Those who worship the pra as Brahman obtain a full life; for the pra is the life of creatures. Therefore it is called the life of all.

2

y> pUvRSy , tSmaa @tSmat!a[myat! , ANyae=Ntr AaTma mnaemy> , tene; pU[R> ,s va @; pu;ivx @v , tSy pu;ivxtam! , ANvy< pu;ivx> , tSy yjurev izr> , \g! di][> p]> , samaer> p]> , Aadez AaTma , AwvaRirs> puCD< ita , tdPye; aekae -vit , #it t&tIyae=nuvak> ,,

This sheath of the Pra is the embodied soul of the former. Verily, different from this sheath, which consists of the essence of the pra, but within it, is another self, which consists of the mind. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. The Yajur-Veda is its head, the g-Veda is its right wing, the Sma-Veda is its left wing, the teaching is its trunk, the hymns of Atharva and Angiras are its tail, its support.

Chapter IVThe Sheath of the Intellect

1

ytae vacae invtRNte , AaPy mnsa sh , AanNd< [ae ivan! , n ib-eit kdacneit ,

He who knows the Bliss of Brahman, whence all words together with the mind turn away, unable to reach ithe never fears.

2

tSyE; @v zarIr AaTma ,y> pUvRSy , tSmaa @tSmaNmnaemyat! , ANyae=Ntr AaTma iv}anmy> , tenE; pU[R> , s va @; pu;ivx @v , tSy pu;ivxtam! , ANvy<

pu;ivx> , tSyEv izr> , \t< di][> p]> , sTymur> p]> , yaeg AaTma , mh> puCD< ita, tdPye; aekae -vit , #it ctuwaR=nuvak> ,,

This sheath of the mind is the embodied soul of the former. Verily, the different from this sheath, which consists of the essence of the mind, but within it, is another self, which consists of the intellect. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. Faith is it head, what is right is its right wing, what is truth is its left wing, absorption is its trunk, Mahat is its tail, its support.

Chapter VThe Sheath of Bliss

1

iv}an< y}< tnute , kmaRi[ tnute=ip c , iv}an< deva> svR , Jyemupaste , iv}an< ceed , tSmae ma*it , zrIre paPmnae ihTva , svaRn! kaman! smznut #it ,

The intellect accomplishes the sacrifice; it also accomplishes all actions. All the gods worship the intellect, who is the eldest, as Brahman. If a man knows the intellect as Brahman and if he does not swerve from it, he leaves behind in the body all evils and attains all his desires.

2

tSyE; @v zarIr AaTma , y> pUvRSy , tSmaa @tSmai}anmyat! , ANyae=Ntr AaTma==nNdmy> , tenE; pU[R> , s va @; pu;ivx @v , tSy pu;ivxtam! , ANvy< pu;ivx> , tSy iymev izr> , maedae di][> p]> ,maed %r> p]> , AanNd AaTma , puCD< ita , tdPye; aekae -vit , #it pmae=nuvak> ,

This is the embodied soul of the former. Verily, different from this, which consists of the essence of the intellect, but within it, is another self, which consists of bliss. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. Joy is its head, delight is its right wing, great delight is its left, bliss is its trunk. Brahman is its tail, its support.

Chapter VIBrahman: The Source of All

Asev s -vit , Asdeit ved cet! , AiSt eit ceed , sNtmen< ttae ivirit , tSyE; @v zarIr AaTma , y> pUvRSy ,

Awatae=nua> , %taivanmu< laek< eTy , kn gCDtI , Aahae ivanmu

yda evE; @tiSmudrmNtr< kte , Aw tSy -y< -vit , tTvev -y< iv;ae=mNvanSy , tdPye; aekae -vit , #it smae=nuvak> ,,

In the beginning all this was non-existent. From it was born what exists. That created Itself by Itself; therefore It is called the self-made. That which is Self-made is flavour; for truly, on obtaining the flavour one becomes blissful. Who could direct the pra and the apna if this Bliss did not exist in the ka? Brahman verily exists because It alone bestows bliss. When a man finds fearless support in That which is invisible, incorporeal, indefinable and supportless, he has then obtained fearlessness. If he makes the slightest differentiation in It, there is fear for him. That becomes fear for the knower who does not reflect.

Chapter VIIIThe Supreme Bliss of Brahman

-I;a=Smaat> pvte , -I;aedeit sUyR> , -I;a=SmadieN> m&TyuxaRvit pm #it ,

sE;a=nNdSy mImag! , Aaizae iFae bil> , tSyey< p&iwvI svaR ivSy pU[aR Syat! , s @kae manu; AanNd> , te ye zt< manu;a AanNda> , s @kae mnu:ygNxvaR[amanNd> , aeiySy cakamhtSy , te ye zt< mnu:ygNxvaR[amanNda> , s @kae devgNxvaR[amanNd> , aeiySy cakamhtSy , te ye zt< devgNxvaR[amanNda> , s @k> ipt&[a< icrlaeklaekanamanNd> aeiySy cakamhtSy , te ye zt< ipt&[a< crlaeklaekanamanNda> ,

s @k> Aajanjana< devanamanNd> , aeiySy cakamhtSy , te ye ztmajanjana< devanamanNda> , s @k> kmRdevana< devanamanNd> , ye kmR[a devanipyiNt ,aeiySy cakamhtSy ,te ye zt< kmRdevana< devanamanNda> , s @kae devanamanNd> , aeiySy cakamhtSy ,, te ye zt< devanamanNda> , s @kae #NSyanNd> ,aeiySy cakamhtSy , te ye ztimNSyanNda> , s @kae b&hSpteranNd> , aeiySy cakamhtSy , te ye zt< b&hSpteranNda> , s @k> japteranNd> , aeiySy cakamhtSy , te ye zt< japteranNda> , s @kae [ AanNd> ,

aeiySy cakamhtSy , s yay< pu;> , yasavaidTye , s @k> , s @v @v

ytae vacae invtRNte ,AaPy mnsa sh ,AanNd< [ae ivan! ,

n ib-eit ktneit , @tg!< h vav n tpit , ikmhg!< saxu nakrvm! , ikmh< papmkrvimit , s y @v< ivanete AaTmanGgU< Sp&[ute , %-e evE; @te AaTmanGgU< Sp&[ute , y @v< ved , #Tyupin;t! , #it nvmae=nuvak> , shnavvtu #it zaiNt> ,, anNd viLl sma> ,,

He who knows the Bliss of Brahman, whence words together with the mind turn away, unable to reach Ithe is not afraid of anything whatsoever. He does not distress himself with the thought: Why did I not do what is good? Why did I do what is evil? Whosoever knows this regards both these as Atman; indeed he cherishes both these as Atman. Such, indeed, is the Upanishad, the secret knowledge of Brahman.

The Peace Chant

` shnavvtu , sh naE -un , sh vIyR< krvavhE , tejiSvnavxItmStu , ma ivi;avhE , ` zaiNt> zaiNt> zaiNt> ,,

Om. May Brahman protect us both! May Brahman bestow upon us both the fruit of Knowledge! May we both obtain the energy to acquire Knowledge! May what we both study reveal the Truth! May we cherish no ill-feeling toward each other! Om. Peace! Peace! Peace!

Source Materials: Bhat Parara Hora stra (Mahari Parara) Upadea Stram (Mahari Jaimini) Cara Krakas (SJC class, Pt. Sanjay Rath, 23.2.1999., Delhi) Cara Kraka & Sprituality (SJC class, Pt. Sanjay Rath, 24.11.2002., Delhi)