“The Atman is ungraspable for it cannot be grasped; it is indestructible for it cannot be destroyed; it is unattached because it clings to nothing; it is unbound, it does not wriggle, it does not get injured…… Know this to be the secret of Immortality.”
Brihadaranyaka Upanishad 4.5.15
The Real, which is beyond perception, beyond speculation and beyond reasoning, and which is nameless, limitless, formless, and uniformly present everywhere, exists always, it does not die. Only now and then as though in a play of deliberate experimentation it manifests itself assuming diverse forms that are active and evolving and have a beginning and an end. Then, it assumes an identity and it also gets given a name and appears to be born, lives, grows, ages, decays and dies. The Real which has no beginning or an end is also known as Death or Hunger.
The sage of the Brihadaranayaka Upanishad tells us that in the beginning of all things nothing was existent but that everything was covered by Death or Hunger; Death made up his mind, let me have a self and thus worshipping he began to move, from his worship were born the waters and all other elements. In this manner the sage makes us realise that even though Hunger is Death, Hunger is the desire to be and Death is the dissolution of the being that desires; the coming into being is birth and the interval between birth and death is the term of life, this is with regard to all animate beings. But, the inanimate also have a span of life for they too come into being, they too age and decay and suffer destruction. The same sage also asks - “The tree if hewn down springs anew from the
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previous root, what must be the root of man’s life in order that it may spring-up again even though hewn down by Death?” This question that cannot be answered in so many words that can be easily uttered actually requires a highly trained intellect capable of perceiving Nondifference amidst Difference to find and experience its answer. The person who sees difference in this world does not realise the truth, and therefore, the sage of the Katha Upanishad tells us – “…from death to death does he go who sees difference in this world.” No colour is seen separate from the other when light travels unhindered in space. Colours that make up light become visible when the path of untouched light is blocked by objects, then, that very light reveals the colours of the obstructing objects to the one who is able to see; the person who is able to see is possessed of organs of perception that are governed by the mind, such a person who is awake and aware remembers these experiences and becomes learned. Colours are a mark of recognition. The ignorant person who is able to see but is unaware of the marks of recognition does not recognise the objects shown by light. Light no doubt reveals objects but in its ordinary form after dispelling darkness it merely reveals the physical form of material objects that carry a name and that have distinguishing features or marks, it does not reveal the true nature of those objects. One sees objects in dreams and does not see objects in deep sleep. In deep sleep when the organs of sight along with all other sense-organs remain withdrawn one sees nothing even when there is light and there are objects revealed by light; in the dream state one sees in the absence of light and objects those things which had already been seen at least once, then one sees with the aid of knowledge. Knowledge is the inner light that dispels ignorance which has a preponderance of darkness in it. As does the pall of darkness recede before the path of light so does ignorance cease to exist at the dawn of knowledge; darkness and ignorance are both unreal, what is real is the source of light and knowledge. The Eternal Reality becomes known through knowledge. Once that is known one does not see any difference in this world of objects. The ability to think has given man the power to feel and experience all kinds of emotion such as expectation, anticipation, fulfilment, happiness, joy, elation, satisfaction, achievement, as also longing, belonging, hope, desire, failure, anger, frustration, loss, pain, suffering and grief which are a part of his nature as much as he is the part of Nature i.e. Prakriti. In this context, the sage of the Svetasvatra Upanishad explains that Nature is like a vast ocean fed by the five streams of the senses whose springs are the five elements, whose waves are the five objects of sense, whose rapids are the five kinds of grief caused by generation, existence, transformation, destruction and decay, and the five tides of periodic over-flow, namely, at birth, in childhood, in manhood, in old age and at death. Because the sense of longing and belonging does not permit a clear perception of the Non-difference what with the “I” and the “Thou” always dominating, the painful journey of man continues without an end. Therefore, Sandilya states that fate alone betakes a man in the next world for which he has paved the way by his works in this world.
Granted that the cycle of birth, life and death is a recurring phenomenon it is the good or the bad karma or works in life that shape the pattern of man’s life in this and the next birth. The good karmas and the bad karmas are consciously assessable, the former benefit the self because they are also in the benefit of others, the latter prove of no consequence for the self because they invariably cause harm to self and to others as well. So long as man lives he acts and performs, and also transforms, his transformation has as its basis his various deeds and actions. But then, do deeds and actions performed without understanding, reflection, faith and devotion bring joy which is infinite since there is no joy in the finite which is bound by limitations? They do not, states Sanat Kumara. If they do not bring joy that is infinite of what use are works that man unceasingly performs? Whether the good karmas and the bad karmas are within the power of man or within the nature of man? These like questions do not find a ready answer. But the pattern of life the aggregate of man’s karmas shapes is not difficult to comprehend and can be known. Dundiraja tells us that the results of the good and the bad karmas collected by man between the intervals of births become known in this birth with the aid of Jyotisa. Thus, our ancient seers had hardly left any aspect of life untouched; they had examined all possibilities, all transformations and all ramifications concerning existence. They had visualised the planetary combinations that result in the birth of living beings including plants, for plants also possess awareness, they also have the urge to stay alive and they also reproduce their own kind.
In the case of human beings a woman becomes capable of bearing a child after the appearance of the first of the menses recurring in a cycle found to be governed by the Moon and Mars. Bhattopala tells us that a woman can become pregnant when at the time of commencement of the regular menses the Moon aspected by Mars is not in an upachayasthana from the Janamrasi i.e. the natal position of the Moon; if it is aspected by Mars or is in an upachayasthana then she will not conceive. Badarayana states that if the Moon aspected by Jupiter is in an upachayasthana from the janam-rasi of man he can get a woman become pregnant, Varahamihira is of the view that any benefic aspecting will give this result. A woman can conceive three days after the appearance of menses till the 16th day. Vaidyanatha tells us that if the Sun, the Moon, Mars and Venus are in their own navamsa and Jupiter aspects the lagna know that pregnancy has occurred. Jataka Parijata tells us that if the woman conceives on the 4th night she will bear a shortlived son; on the 5th, a daughter; on the 6th, a son who will expand the family; on the 7th,a son; on the 8th, a beautiful daughter; on the 9th, an highly influential son; on the 11th, a wretched daughter; on the 12th, a wealthy son, on the 13th, an evil-minded and disgraceful daughter; on the 14th, a dutiful and noble son; on the 15th, a wealthy and a fortunate daughter and on the 16th night, a learned and an intelligent son. The texts do also describe specific yogas indicating birth of son or daughter or eunech, legitimate or illegitimate, about barrenness and infertility, adoption or disowning of a child and abortion, but at the same time they do not fail to remind us that all of these happenings are owing to the virtues or sins accumulated by the parents and the new-born during the course of previous births. The sins we have committed in previous births show their effects in the form of diseases in our present life. Prasna Marga states that disease is of two kinds, that is, the congenital and the accidental, the former arises from the body or the mind due to various factors including because of planets being in adverse places; planets in auspicious places promote sound health and confer a long lease of life. The sign rising in the lagna at the time of birth represents the person, from the 6th house or bhava counted from the lagna or the Chandra-lagna is ascertained the kind of ailments a person is likely to contract and the ailments that will manifest in the part of the body as is represented by the sign forming the 6th house; beside the 6th house, the 8th and the 12th bhava also play a crucial role in this respect. But, foremost in importance is the term of life one is destined to enjoy and therefore, there is the instruction to begin with an assessment of one’s longevity. Jyotisa advocates the use of the Nisargayu, the Pindayu, the Lagnayu, the Amsayu, the Rashmiayu, the Chakrayu, the Nakshatrayu and the Ashtakavagajayu methods to be employed for determining longevity where ever they are applicable; all these methods have their own bands of followers. It is wise to determine longevity on the basis of the strength of the birth-chart in its entirety and the dasas and the antra-dasas of planets; the planets most afflicted by maraka-properties by aspect, association or occupation will cause death, death indicated on the basis of transits can happen only when the directional influences in the birth-charts so warrant.
The ordinary span of man’s life rarely exceeds one hundred years. Parasara has on a very broad basis classified three categories of life-spans viz Alpayu (short-life) up to thirty two years, Madhayayu (middle-life) beyond thirty two years but up to seventy years and Poornayu (long-life) beyond seventy years up to the maximum of one hundred twenty years. Certain texts such as Jataka Parijata list seven categories i.e. Balarishta up to eight years, Yogarishta up to twenty years, Alpayu up to thirty two years, Madhayayu up to seventy years, Dirghayu up to one hundred years, Devayu beyond one hundred and lastly the life that is extended by yoga-abhyasa, mantra-siddhi and use of medicines. Laghu Parasari tells us that counting from the lagna, the 3rd and the 8th are the houses of longevity and since the 12th from any bhava indicates loss to the significance of that particular bhava, therefore, the 2nd and the 7th are the marakasthanas or the houses of death, the former being stronger in inflicting death. Generally death occurs in the dasa of the marakas or in the dasa of planets associating with the marakas or occupying the marakasthanas, failing which death occurs in the dasa of the lord of the 12th or in the dasa of planets associating with it or occupying the 12th, if death is not indicated by these lords then predict death from the 8th house, failing which from the 3rd, the 6th or the 11th house. Varahamihira tells us that man dies from such disease as is indicated by the nature of the planet which aspects the 8th house and in that organ or part of the body which is represented by the sign forming the 8th house with regard to the Kalapurusha. Diseases result from good and bad works. Whereas there can be a remedy for curing diseases resulting from good works; diseases resulting from bad works are difficult to cure. However, diseases alone are not the cause of all deaths. If one is destined to live then that person certainly cannot avoid performance of works and also the experience of the results of Bhagya. The grant of a term of life depends on Bhagya, and a person not blessed with good health does not enjoy to any extent his granted term of life. The 22nd drekkena is generally examined to ascertain the nature and cause of death even though Varahamihira relates this drekkena with the disposal of the dead. The 22nd drekkena falls on the 8th house, it is an evil drekkena. However, Parasara suggests that the life-span of an individual need not be calculated till one has attained the age of twenty four years because an early death can occur for other reasons including planetary durayogas. The lagna represents the beginning of life, infancy and childhood; the mere occupation of the lagna by its lord with no benefic occupying a kendra or aspecting the lagna does not grant a long term of life particularly when the trikonas are also occupied by cruel planets and many planets occupy the 8th house. The 9th house heavily afflicted and weak and the Moon weak or in rasisandhi or birth in rasisandhi with malefic planets occupying or aspecting the rasi indicate a very brief life-span. Moreover, the three natural benefics, Jupiter, Venus and Mercury can also become powerful marakas but the aspect of a strong Jupiter on the Moon, the Sun, Mars or Saturn who have acquired death-inflicting powers does avert an early death. Jatakalankara states that if at birth the lord of the lagna is associated with a malefic in the 12th, the 6th or in the 8th house then the person will not experience physical happiness, the results will be the same if the lords of these evil bhavas are in their respective bhavas; if a malefic occupies the lagna and the lord of the lagna is weak the person will suffer from acute mental and physical ailments or hardships. Jataka Parijata adds that if the dispositor of the lagnalord is also situated in any one of the aforementioned bhavas it makes one physically weak; a weak lagna-lord even though occupying a kendra or a trikona generally makes one sickly. All things, good or bad, are to be judicially ascertained with reference to the lagna and its lord, for there have been individuals blessed with very good health, a high level of learning, intelligence and achievements that did not live long. A friendly exalted planet situated in the lagna is said to confer a long lease of happy eventful life but Sarvartha Chintamani states that if at birth an exalted Saturn is in the lagna and Jupiter is in the 7th or Jupiter is in the 7th and Saturn is in the 10th then the person rich and well-versed in various shastras lives up to the age of forty four years, in which yoga-description the status acquired by the lagnesha has not been detailed. Citing an opinion expressed by Sankara the same text explains that if malefic planets situated in the kendras, even if one of them is the lord of the lagna, form a Raja yoga but the Rajayogakaraka is in its debilitation sign etc. the Raja yoga obtaining will not be operational, there will be much grief and the term of life will not be long. Thus, the Moon in Cancer lagna aspected by Mars from the 10th and by Jupiter from the 7th while causing yoga gives a life-span of sixty years only whereas Jupiter exalted in the lagna aspecting the two trikonabhavas occupied by benefics makes one live for eighty years.
Whereas three or more planets situated in the 8th house can reduce the term of life and acquire death-inflicting powers they do not do so if they occupy own or exaltation or a friendly sign e.g. Venus exalted in the 8th from Leo lagna and in conjunction with Jupiter and Mars but avoiding association with Saturn or the Sun, which situation is not possible in respect of all lagnas. In any case the yogas formed by planets provide the first clue to the extent of life a person is destined to enjoy. The avayogas indicating Balarishta and Alpayu need not pertain to early death caused by a disease alone; there can be early death due to an accident or poison or snake-bite, or even without any cause or reason. For instance, the 7th house occupied by Saturn, Rahu and the Sun indicates death by snakebite, or if the Ksheena-Chandra in conjunction with papagrahas is aspected by Rahu then death can occur at a young age without any cause or reason. There are certain critical locations in various signs if occupied by the Moon can convert the Moon to act as the primary Nidhana-karaka and cause death at the age denoted by those locations e.g. if the Moon happens to occupy the 22nd degree of Gemini then death can occur at the age of twenty two years. Also, if Jupiter occupies the 3rd, the 4th, the 5th, the 7th, the 9th, the 10th, the 11th or the lagna the possible terms of life can be 5, 10, 46, 21, 100 or 30, 40, 60, 30, or 50 years respectively; Jupiter situated in a kendra from the lord of the lagna invariably makes one live for seventy years in which event Jupiter and the lord of the lagna should not be in their respective signs of debilitation when the person may not survive beyond the age of thirty years. Rahu’s trinal situation from the Moon or from Saturn or from the lord of the lagna is also crucial as is its aspect. Saturn in Leo navamsa aspected by Rahu can make one suffer a wound by a weapon and die at the age of fifteen years. Saturn situated in Sagittarius or Pisces navamsa of a sign and aspected by Rahu can cause death soon after birth in case the lagnesha is not aspected by a benefic, if the lagnesha is aspected by a benefic then one dies at the age of nineteen years. Varahamihira while describing the method favoured by him most has cited a yoga in which case he states that the various mathematical calculations for determining longevity do not apply. The said yoga arises if Jupiter and the Moon are in Cancer lagna, Venus and Mercury occupy a kendra and the rest occupy the 3rd, the 6th and the 11th bhavas, one will live for a very long period of time. This yoga incorporates three significant yogas indicating a long term of life – a) the lord of the lagna situated in the lagna in conjunction with a friendly natural benefic that is also the lord of the 9th, b) all four natural benefics occupying the kendras from the lagna and the Chandra-lagna, and c) two of the three natural malefic and cruel planets occupying the apoklimas and the remaining in an upachayasthana with no malefic in a trikona and the 8th. The person blessed with this yoga can expect to live for one hundred and twenty years. Jatakalankara also states that if the lagnesha and Jupiter are in the kendras and no malefic tenants the trikonas and the 8th, one enjoys Sampoornayu. This particular statement is not without reservations in as much as it does not specify the location of Venus and Mercury and does not exclude the possibility of a natural malefic that can be the lord of the lagna occupying a kendra. Assuming that the lord of the lagna and Jupiter are naisargika foes and are in conjunction in the 10th house in an inimical sign and the rest occupy the 2nd, the 3rd, the 6th, the 7th or the 12th house from the lagna, in which event if any one of them acquiring a strong maraka propensity also forms an association with the planets conjoining in the 10th then it is possible that during the dasa or antra-dasa of that maraka an early death results. Malefics occupying the 2nd and the 12th devoid of benefic aspects do not confer long life. Moreover, the stated planets could be occupying unfavourable nakshatras; Jupiter situated in Anuradha owned by Saturn, the lord of the 3rd and a maraka for Scorpio lagna or in Jyeshta owned by Mercury, the lord of the 8th and a maraka cannot grant a very long term of life. There stand described in the texts yogas assigning a definite term of life. For instance, Jatakalankara states that if the Moon and Mars occupy Cancer lagna and no planet occupies the remaining kendras and the 8th, one lives up to the age of three years. It is when no planet aspects the lagna and the lord of the lagna situated therein that a planet in its debilitation sign in conjunction with the lord of the lagna in the lagna causes Balarishta of the stated magnitude. If the Sun and Saturn occupying Capricorn are in the 3rd or in the 6th and the lord of the 8th house is situated in a kendra, one lives up to the age of forty four years, and in case a benefic also occupies a benefic sign or a benefic navamsa then one lives for thirty years. This yoga is possible for Scorpio and Leo lagnas alone. In the former case, at the age of forty four years when the Sun and Mercury will be transiting their natal positions Saturn will be in a kendra from the Sun and transiting Cancer and aspecting the natal position of the Sun; in the latter case, the conjunction of the Sun and Saturn will be that of the lord of the lagna with the lord of the 6th and the 7th in the 6th house from the lagna. If Jupiter and Venus are in the lagna and Mars in conjunction with a malefic occupies the 5th house, one does not live longer than thirty two years. Jupiter represents Deha i.e. the physical self, and Venus generally tends to spoil Jupiter, an afflicted Mars occupying the 5th and influencing the 8th and the 12th adversely affect longevity conferring Alpayu only. If Mercury is in the 10th or in the 4th, the Moon is in the 10th or in the 8th, or in the lagna and Jupiter and Venus are together in any one sign, one lives up to the age of fifty years. Hereat the conjunction of Mercury with the Sun is ruled out because it is not so stated but Jupiter and Venus cannot be far from the Sun which situation confers Madhayayu. If benefics are situated in their respective moolatrikonas, Jupiter is exalted and the lagnesha is also strong then one lives for eighty years which situation indicates Dirghayu if not Poornayu.
Mahadeva tells us that the Moon, weak and lustreless, situated in the 7th house in a Venusian sign causes Balarishta, the child dies at the age of seven years. Rarely does the Full Moon in the 7th act as a powerful maraka unless there is a strong malefic also situated in the 8th house, an early death cannot result if the planet in the 8th is aspected by a benefic. Rahu is able to eclipse the two luminaries but Rahu and Ketu are not considered for Krurodya Haranam for which purpose the Sun, Mars and Saturn alone are treated as papagrahas. These Chayagrahas if occupying marakasthanas from the lagna or the Moon do not promote longevity unless there are yogas annulling their evil effects, in conjunction with Saturn or Mars they tend to become strong marakas. Jataka Tattwam reiterates that the Moon in the 6th or in the 8th occupying evil vargas with Rahu also situated in the 8th indicates an early death. If the lord of the lagna is in the 6th, the 8th or the 12th combining with either Rahu or Ketu then the dasa of the planet in conjunction with the lagnesha or the 8th lord will cause death, death will occur in the antra-dasa of Rahu. When Rahu happens to be associated with a maraka the dasa of Rahu if the dasa is the 5th in order generally proves critical. The planets conjoining with the Chayagrahas if occupying their own or exaltation sign do not minimise the death-inflicting powers of the Chayagrahas.
Papagrahas occupying the lagna or the kendrasthanas or the 8th house if not associated with benefics curtail life as also planets occupying their respective signs of debilitation or when they are combust; planets situated in inimical signs unless they be retrograde also reduce the term of life. Yet, Sarvartha Chintamani tells us that if the Sun and Mars are in the 4th house, Saturn is in the lagna, Rahu occupies the 12th and the rest are in the 8th then one lives for two hundred years. Obviously when the Sun is in the 4th then Venus and Mercury cannot be in the 8th so also Ketu, therefore, Jupiter and the Moon will be in the 8th house. Jupiter when not afflicted by cruel and malefic planets and situated in the 8th confers Dirghayu and the bright Moon similarly unafflicted in conjunction with Jupiter in the 8th does not cause an early death or give Alpayu. One enjoys a very long term of life if malefics do not occupy the trikonabhavas, benefics do not occupy the kendrasthanas and the 8th house also remains unoccupied. But then, Jupiter in particular situated in a kendra or a trikona or the 11th generally makes even weak planets confer good results and protects longevity. Jupiter, irrespective of the bhavas owned by it or the sign occupied, combining with the lagnesha in a kendra with no papagraha situated in a kendra or a trikona invariably makes one lead a healthy long life. However, it is the benefics situated in the kendras or the trikonas not aspecting the lagna or the lagnesha or the dispositor of lagnesha that do not confer a long span of life and the person becomes devoid of family happiness, son, wife, learning and intelligence, etc. The lord of the 8th house situated in the 11th grants Dirghayu but curtails life if it happens to be in the 2nd or the 7th or the 5th house. The conjunction of the lord of the lagna with the lord of the 8th more so in auspicious bhavas gives various ailments and misfortune during the dasa/antra-dasa of planets associating with them, death is likely to occur during the course of the dasa of the planet situated in the 8th house or of the planet occupying the lagna.
If Mercury, Venus and Saturn occupy the same amsa in the 9th house or in the lagna, and the Moon is either in the 6th or in the 8th then one lives for a very very long time, the person will be intelligent, influential, a good speaker and happy. Planets in exact conjunction but not defeated in grahayuddha are more effective, such planets will all be in the same vargas. Satyacharya states that planets in vargottama give double the period of life indicated by them and if the lagna is powerful and there is a malefic situated therein that malefic will not reduce the term of life granted by the lagna. If the Sun, Mars and Jupiter residing in strength are in the amsa owned by Saturn either in the 10th or in the 9th and the Moon occupies the last navamsa of the sign rising in the lagna, one will be fortunate, wealthy, and successful and live very long. The Moon will be in a benefic navamsa since the last navamsa of all signs is either owned by Jupiter or by Mercury and in the given situation Mercury will not be combust. Saturn does not own a navamsa of the three fiery signs. The navamsa rising in the lagna and the navamsas occupied by planets play an important role in the grant of life.
If there are present avayogas indicating early death then there can also be an extension or transformation of the same avayogas indicating long life. For example, a powerful Mars situated in the 10th or the Moon in the 5th along with a cruel planet in the 6th therefrom are both indications of early death but if both these avayogas simultaneously occur and Jupiter is in a trikonabhava one lives very long, this is certain. If the Moon is in the 7th house and the lord of the 8th aspected by Saturn occupies the lagna the child lives for nine years but if the Moon in the 7th is in its own sign in a benefic navamsa and the Sun in a moveable navamsa in Capricorn lagna is aspected by Saturn from the 11th an early death cannot be predicted.
The transit of cruel and malefic planets over certain sensitive points or fateful degrees during the course of the dasa/antra-dasa of a maraka usually indicates when death can occur. The transit of Mars over the lagna or the 2nd or the 3rd or the 8th generally occurs at the time of death as also the transit of Saturn over the natal position of the Moon or the lagna or the 8th or the 10th or over the natal position of the Sun during the course of its Sade-sati. The transit of Rahu and Ketu over the lagna or the 2nd or the kendras or the trikabhavas can also indicate the time of death. The transit of any one of these four cruel planets over the 64th navamsa from the lagna or the Moon can be the cause of distress or death. If the sign representing the 64th navamsa from the lagna or the Moon or if the 7th sign from the 8th or if the 7th house sign is rising possessing least benefic bindus and the dasa at that time be that of a maraka, death occurs. Also, one dies within a month if a planet that is stationary at the time of birth or the birth-nakshatra is afflicted by five kinds of vedhas or is associated with a papagraha or joins an Upagraha or a Lattagraha or is in evil aspect with a malefic; affliction to the 10th
i.e. Karma, or the 16th i.e. Sanghatika, or the 18th i.e. Udaya, or the 20th i.e. Vinasa, or to the 25th nakshatra i.e. Manasa, can cause death within days or months of the time such affliction takes place. Mantreswara reiterates that if in the gochara the nakshatra occupied by the Sun suffers vedha by the Janam-nakshatra then there will be fear to one’s life, if the Adhana nakshatra suffers there will be fear and worries and if the Karma nakshatra suffers there will be loss of wealth; in case all these three nakshatras suffer vedha through other cruel planets death occurs. Those born with Alpayu meet their death in the dasa of the lord of the Vipata nakshatra, those with Madhayayu in the Pratayaritaresha’s dasa and those with Poornayu in the Vedhanakshatresha’s dasa.
Phaladipika tells us that a) if the lord of the sign occupied by the Moon at the time of birth and the lord of the 8th from the natal Moon or b) if the lord of the lagna and the lord of the 8th or if the lord of the lagna and the Sun are mutual friends then one enjoys Dirghayu i.e. a long span of life, if they are neither friends nor foes then the person will be of Madhyayu and if they are mutual enemies then of Alpayu. What would result if the lord of the sign occupied by the Moon and the lord of the 8th from the Chandra-lagna happens to be one and the same planet? There being no conflict of interest between the two the person will be blessed with a long term of life. Horoscope - 41
Lagna – Virgo; Jupiter, Saturn and Rahu in Virgo, the Moon and Mars in Libra, the Sun, Venus and Mercury in Capricorn and Ketu in Pisces.
In the afore-cited