Sarvartha Chintamani - Understanding
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Jyothisha Prakaasham Meena (Vijaya) Jyothisha Prakaasham Meena_Vijaya (2013-2014) Vetti yah vedaangam sa aapnothi paramam padam prathikoolanivaarakam mokshopakaarakam cha 1 Jyothisha Prakaasham Meena (Vijaya) Topics Editorial .................................................................................................................... 3 Jyothishavidanustaana Vivaranam ................................................................................ 6 Bhavartha Ratnakara - I.............................................................................................. 9 Sarvartha Chintamani - Understanding ....................................................................... 15 Nakshatras - III ....................................................................................................... 23 Muhurtha – Electional Astrology - I ............................................................................. 31 Analysis of learning disability ..................................................................................... 33 Horoscope Analysis ................................................................................................... 39 Swami Amritasvaroopananda Puri .............................................................................. 42 Analysis of Gochara (as of now) ................................................................................. 49 Anukramaanika ........................................................................................................ 52 Vetti yah vedaangam sa aapnothi paramam padam prathikoolanivaarakam mokshopakaarakam cha 2 Jyothisha Prakaasham Meena (Vijaya) Editorial The divine science of astrology appeals to everybody because it talks about the future. Since future is so uncertain therefore people are often interested (and enthusiastic) about learning it (so that their future can be easily predicted). Unfortunately today astrology means something that can mystically talk about our future – there ends the purpose of astrology. But this is wrong. Astrology is one of the vedangas and therefore its purpose is really to directly or indirectly take us to the ultimate goal of life of moksha (ever rejoicing in bliss). In order to attain moksha we need to have a smooth worldly life. If there are problems in worldly life then we will not be able to focus on the spiritual path or the goal of moksha. These worldly problems include all sorts of problems ranging from health issue to official issue to personal issue to financial issue – you name it and it is there in the world. The world that constantly changes will always lead to sorrows and issues can only be expected from the world. But a wise person knowing this will try to predict the dangers that lay ahead, through the science of astrology. Once it is known that there can be problems in the future, one will be careful and take precautions in order to avert the problems. Even if problems aren’t fully averted (or removed) one will be able to bear with it easily (as a result of anticipating it beforehand itself). Many use the science of astrology just for their own benefit. It is said and is a popular belief that if we look our own horoscopes (or those of our near and dear ones) it will not really be effective. There could be many unknown reasons for this but the direct reason is that we are attached to the person and therefore our mind will veil anything that is bad (or we will have tainted vision with which we will not be able to predict things like we do for an unknown person or a person whom we don’t care much). Therefore aspiring astrologers should strive to not look into their own horoscopes or of those whom they care about – this will only lead to lack of proper knowledge of astrology and in turn will cause trouble to oneself and others around. My father’s elder brother knows the nuances of astrology but his astrology is never effective. Why so? Because he only uses it to analyze his own or his kith and kin’s horoscope. Since vision is tainted therefore it never works and only leads to trouble for Vetti yah vedaangam sa aapnothi paramam padam prathikoolanivaarakam mokshopakaarakam cha 3 Jyothisha Prakaasham Meena (Vijaya) himself and others. Of what use is his knowledge of astrology as it isn’t perfect or proper and therefore will not help anybody at all? If we cannot look at our own or near ones horoscope then how will we know whether our predictions are true? Since we know them therefore we can verify our astrology with the same. If thus be argued then the answer is that there are many well-known or famous personalities in the world; we can use their horoscopes in order to learn astrology and check our predictions. But instead of doing this, if we just analyze our own horoscopes we will find that it doesn’t serve any purpose to ourselves or others. Then we will be like the various PhD scholars in the world who have learned all the sciences but have no peace in their mind – therefore these degrees only lead to sorrow for themselves and others. Care should also be taken while learning the science of astrology to not jump into conclusions. The quicker we jump to conclusions, the more wrong our analysis will be and therefore we will cause trouble only. Therefore an astrologer will make proper predictions only after thorough analysis of a horoscope. His analysis will be like that of a lion waiting to pounce upon its prey. The lion will not suddenly jump but it will slowly hunt the prey by first observing the prey, following it and eventually pouncing upon it when the time is right. Similarly an astrologer has to make thorough analysis and then alone make predictions. There are also many who think that the science of astrology can be learned very easily. This is very wrong – when it takes a lot of years to study a normal science in the world how can we expect to learn the vast science of astrology quickly? Patience is a virtue that is very much needed to learn the science of astrology; but above all, a natural flair is required without which learning and mastery of the science of astrology is almost impossible. But if flair along with devotion to Ishwara is there, then the science of astrology would be mastered very soon and it would thereby help one to progress towards moksha quickly itself. The purpose of this magazine is to bring out the various nuances of astrology so that through learning of the same, aspiring astrologers would be able to horn their astrology- skills. Thereby becoming masters of astrology they will serve as beacons to avert danger in the world (thus leading to a peaceful world). Vetti yah vedaangam sa aapnothi paramam padam prathikoolanivaarakam mokshopakaarakam cha 4 Jyothisha Prakaasham Meena (Vijaya) May we all strive to learn and master the science of astrology so that through the same we will be able to get rid of all sorrows and ever rejoice in bliss (through attaining the ultimate goal of life of moksha). Vetti yah vedaangam sa aapnothi paramam padam prathikoolanivaarakam mokshopakaarakam cha 5 Jyothisha Prakaasham Meena (Vijaya) Jyothishavidanustaana Vivaranam Recap Previously we saw that the sadhanas in order to become a true or perfect astrologer are seven and these were listed down. Without these seven practices, a person cannot become a true astrologer. Since a true astrologer who can predict the future is only one who has known the non-dual reality of Brahman (realization of Brahman) therefore it goes without saying that all these seven practices will directly or indirectly lead a person to realization. The seven practices were japa (chanting), ahara (food), vaak (words), ishacintana (remembrance of Ishwara), dhyaana (meditation), shaastraadhyayana (learning of the shaastras) and samatva darshana (vision of oneness). Though any spiritual sadhaka will know all of these, yet the author (for the sake of those who aren’t into spiritual practices or don’t know much about them) explain each one of them in the successive sutras (which will see one at a time). The first among the practices is japa or chanting. jp #òdevtaya> éÔaidvedana< va àwm>,10, japa iñöadevatäyäù rudrädivedänäà vä prathamaù|10| 10. Chanting is first practice and is of one’s favorite deity (deity’s names) or of vedic hymns like Rudra etc. Chanting is of many types and the other mentions a few of them. The simplest way of chanting is the name of Ishwara. But Ishwara has different forms (33 crore devatas are there) and therefore it becomes tough to chant all the names; therefore a person has to choose one’s favorite deity and then chant the names of the deity. Since the deity is one’s favorite or one likes the deity, therefore it becomes easy to chant it (what we like, we will be able to implement very easily – with little or no effort). Vetti yah vedaangam sa aapnothi paramam padam prathikoolanivaarakam mokshopakaarakam cha 6 Jyothisha Prakaasham Meena (Vijaya) The second type of chanting is that of sahasranama (thousands names of devataas). This also can be that of one’s own favorite deity or that of different devatas. The two most common sahasranamas are that of Vishnu and Lalitha Devi. Care should be taken to chant the naamaavali and not just the stotra. Stotras contain all the names in poetry form whereas naamaavali contains each name with aum and namah – chanting of aum along with the names of deities, so many times, is much more powerful than just chanting the names a as stotras. The third type of chanting is that of sacred chants that are found in the Vedas. These start with the glorious Rudram to the simplest