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489 Pages·2014·1.94 MB·English
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The Art and Science of Vedic Astrology Volume II Intermediate Principles of Astrology RYAN KURCZAK & RICHARD FISH Copyright © 2014 Ryan Kurczak All rights reserved. ISBN-10: 1493773119 ISBN-13: 978-1493773114 Asheville Vedic Astrology Asheville, NC Web site: www.ashevillevedicastrology.com The scanning, uploading, copying and distribution of this book via the Internet or via any other means without permission of the author is illegal and punishable by law. Please purchase only authorized editions, and do not participate in or encourage the piracy of copyrighted materials. Your support of the author's rights is appreciated. DEDICATION This work is dedicated to my teacher, friend, mentor, guide, co-author and spiritual brother Richard Fish. Astrology was a great labor of love for him. Richard passed from this world before this work could be published. His knowledge encompassed the great and ancient spiritual and astrological traditions of India, but he was not bound by them. He saw the past as a foundation for future exploration and ever new Vedic realizations. Thank you, Richard, for the knowledge, wisdom and time you shared with us in this world. CONTENTS 1 Introduction 2 Time and Cycles 3 Bhava Charts 4 Planetary States and Indications 5 The Non Luminous Sub Planets 6 The Subtler Divisional Charts 7 Additional Named Yogas 8 Shadbala 9 Compatibility Analysis 10 Introduction to Lajjitaadi Avashtas 11 Lajjitaadi Avashtas General Indications Sun – Surya Moon – Soma Mars – Kuja Mercury – Buddha Jupiter – Guru Venus – Shukra Saturn – Shani 12 House Lord Combinations First House Second House Third House Fourth House Fifth House Sixth House Seventh House Eighth House Ninth House Tenth House Eleventh House Twelfth House 13 Introduction to Prasna Astrology 14 Prasna and Tajika Conclusion Appendices ACKNOWLEDGMENTS Special thanks goes to all the students, clients and friends who supported us and encouraged Richard and I to finally complete this work. Thank you, Ernst Wilhelm, for your consistent assistance in clarifying the many technical astrological questions that arose during the writing process. And a very special thank you to Corey Dowds, Channing Ayers, Karen White and Emily Banner for your proofreading efforts. INVOCATION Salutations to the supreme Lord Ganesha, whose curved trunk and massive body shines like a million suns. Sri Ganesha showers his blessings on everyone. Oh my lord Ganesha, kindly remove all obstacles, always and forever from all our studies, activities and endeavors. CHAPTER 1: INTRODUCTION The Origins and Future of Vedic Astrology “Thus was narrated by the illustrious sage Parashara to his disciple Maitraya this unique Hora Shastra (astrological scripture) containing rare and invaluable information (previously only found scattered in long lost ancient texts) for the benefit of the world. Afterwards it came into usage on planet earth and was received and respected by all.” This is from the concluding chapter of Brihat Parashara Hora Shastra, the source text of Vedic Astrology. Its author, the sage Parashara, lived thousands of years ago (between 3,000 and 1,500 B.C.). He was a descendant of the great rishi Vasistha (the teacher of Lord Rama) and was the father of the famous Vyasadeva, compiler of the four Vedas, the Puranas and of the epic Mahabharata. Parashara was one of eighteen sages whose mission was to transmit the principles of astrology to humanity. His astrological masterpiece, Brihat- Parashara-Hora-Shastra, takes the form of a dialogue between Parashara and his disciple Maitreya. This is the same Maitreya whom he instructs in Vishnu Purana – one of the most esoteric of the Puranas. Maitreya is refered to in the Mahabharata and in the famous devotional scripture Shrimad Bhagavatam. Among the eighteen sages, Parashara's text is only one that has survived down to the present day. Because Vedic knowledge by its very nature is revealed knowledge – illuminations that have descended from divine realms – it is accepted that Parashara's book is valid and authoritative. For this reason most later authorities and exponents of Jyotish refer back to Parashara's work for their inspiration and guidance. In ancient texts it is mentioned that Lord Brahma, the creator of our present universe, transmitted astrological knowledge to his son Narada. Narada transmitted this to the sage Shaunika who in turn transmitted to it to Parashara. Thus to the extent that we possess Brihat-Parashara-Hora-Shastra in a pure form (some chapters or verses may be later interpolations) we have available the astrological verities, unaltered, that were transmitted by the gods to mankind in the far and distant past. That these are still applicable today, despite a cultural gulf of many centuries, can be tested by anyone with an open mind who is willing to make a study of the subject. To this end, we remember that all sciences evolve as understanding increases. The texts of the past are valuable treasures to guide us in present astrological study and research that will be continued by future astrological enthusiasts. As the years pass and human consciousness expands, our understanding of past astrological principles will become clearer. This growth and deeper understanding has occurred throughout all of the valid sciences of the world. Through similar astute observation and analysis by modern day astrologers it is even possible that new working theories and concepts will be revealed. Astrology is often touted as a science but practiced as a religion. Religion is based on myths and beliefs. Science is a body of truths or facts, systematically arranged showing the operation of general or natural law. Religion is a fundamental set of beliefs or philosophy agreed upon by a number of persons or sects. There are multitudes of astrological schools of thought, each following a particular set of beliefs and principles. A principle that is true can be repeated consistently. It is not dependent on schools of thought. Gravity functions the same in modern cultures as it did in ancient cultures. If one school of astrological thought was ultimately correct, it should be easy to prove the validity through repeated tests and demonstrations. This has yet to happen. For one, the laws and intricacies of karma are often beyond human reason. Second, we also have to deal with the personalities of humans who are conditioned that their way is the only way. This makes it difficult. Even among astrologers claiming to practice the same system we will find discrepancies in approach and interpretation. It is our aim to put forth the principles in this book that they may be tested and refined, that one day, maybe many years from now, astrology can take its place as a science. Our role as astrologers is not to blindly accept ancient writings or the teachings of ancient lineages, but to respectfully apply the principles to as many horoscopes as possible and see which principles or techniques provide the clearest information. The sages of old would approve of these tests. Truth or fact needs no defense. They can withstand the scrutiny of a million questions. Through rigourous examination we can discover which astrological principles work and under what conditions. The more we inquire, the more we will know. Our astrological understanding will no longer be based on tradition or dogma, but on verifiable experience. This is our goal in studying astrology, to determine what works through our own individual verifiable experience. As the years pass, sincere students can come together to openly share experiences without fear of judgement or dogmatic reproach. It is through these kinds of communion that the laws of karma will be most fully revealed and understood. It may be an aeon from now, but the work we do individually, studying and practicing to understand the laws of karma, will contribute to astrological truths that permeate every experience. For some, understanding the laws of karma will lead to great skill in astrological assessment and prediction. For others it will reveal the beautiful harmony that is the fabric of our infinite universe. Astrology can both satisfy the desire for technical knowledge about the mechanics of consciousness and the desire to see the luminous perfection and balance of embodied life. Whether we seek knowledge about mundane affairs or to appreciate the beauty of Brahma's complex dreaming, astrology is a valid path to walk. Understanding Karma “It is only when the traveller has reached his goal that he is justified in discarding his maps. There are certain features of the law of karma that can be skilfully adjusted by the fingers of wisdom.” -Swami Sri Yukteswar A serious and in-depth study of Jyotish cannot be undertaken without a proper appreciation of the doctrine of karma (and its corollary, reincarnation). When we are born into a body we assume many of the karmic influences transmitted through our genetic line. So important are the twin concepts of karma and reincarnation to a proper understanding of astrology that we should examine them both in some detail. Karma is a Sanskrit term derived from the verb-root kri, meaning to act, do or make. It embodies the principle of causation, of cause and effect. The actions that we perform, the thoughts that we habitually think, our mental and emotional states and our general state of consciousness all determine our life experience. Habitual thoughts and actions have an accumulative influence on our mental and emotional outlook as well as upon our physical condition. Such repetitive thoughts and actions imprint themselves on our mind and memory, creating what are called samskaras. These samskaras, the karmic result of repetitive thoughts and actions, mould and condition the expression our character and personality, as well as conditioning our physical body. The influence of the samskaras seem to be most clearly indicated by the position of planets in the Solar (Tropical) zodiac, especially by the signs containing the Sun, Moon and Ascendant. This is why Western astrology is particularly good at describing a person's dominant character and personality traits, created as they are by the samskaras. As we break free from the conditioning influence of our samskaras we become less and less identified with the personality traits suggested by the positions of planets in relation to the Tropical zodiac. (Please note that this particular piece of information is based on our own insights and understanding and is not necessarily accepted by the majority of Vedic astrologers. You should form your own judgement regarding the validity of the Tropical zodiac in this regard, based on practical experience and objective analysis.) Traditionally, the Sidereal zodiac is considered particularly relevant when it comes to understanding those karmic traits and patterns that have not yet become so repetitive as to build up and establish themselves as conditioning factors moulding our personality and character (i.e., become manifest as samskaras). It's as if the astrology based on the Tropical zodiac describes our underlying modes of personality expression while astrology based upon the Sidereal zodiac describes more specifically our current karma. This is probably an over- generalization as there are many areas where the two systems overlap. Reincarnation, or the doctrine of return, teaches that we are repeatedly re-born into a physical body after a period of rest in the astral realm. As long as we have attachments and desires that can only be fulfilled in the physical world we will be drawn back again and again into physical incarnation. The causes (karmas) generated by our thoughts and actions in one life are unlikely to be able to manifest their results and consequences in that one lifetime. Much of our accumulated karma can only be exhausted through rebirth. This movement from the physical to the astral realms and back again continues over vast stretches of time, until the spirit-soul finally neutralizes its karmic desires and attachments and becomes satisfied in manifesting its true nature – a state of consciousness which is not dependent upon, nor conditioned, by the world of manifestation. The great sages and masters of India as well as the Vedic scriptures from which Jyotish emerged all assert that our true identity is that of individualized Spirit – pure Consciousness – and that until we rediscover our true identity we continue to experience various degrees of embodiment in the realms of Nature. As long as we remain embodied and engaged in these realms awareness of our true identity continues to be limited and incomplete. To remedy this situation various spiritual paths and practices have been expounded. When we adopt the spiritual path most suited to our temperament and understanding, we begin to free ourselves from the conditioning and attracting powers of Nature. We also learn how to neutralize our karma. This is the true function of religion. Classification of Karmas Sanchita (lit.’heaped together’) karma: Our sanchita karma is the sum total of all past actions, from this present life and from previous lives, which are not specifically active in this incarnation. This is because during any particular incarnation favorable conditions will exist only for a small amount of our total (sanchita) karma to manifest. Prarabda karma: Prarabda karmas are those portions of sanchit karmas which are ready to be experienced in our present lifetime. They represents the current effects of past actions which appear as fate. We do not experience all of our Sanchita karma at once, only that portion which has ‘become ripe’ for experiencing (Prarabada karma). This basic destiny pattern is not easily altered and is therefore often considered ‘fated’. In theory any karma can be modified or eliminated, although in practice few people are willing to understand their karmic patterns and take the necessary steps to rid themselves of their burdens. The birth chart describes our Prarabda karma. Kriyamana karma: These are our current karmas - the karmas which we are creating for ourselves in this very lifetime, the effects of which we will have to face at a later point in time – in this present life or a future one. It consists of the total potential effect created by our current actions. Included under the heading of Kriyaman karma is Agama karma: This term means ‘approaching’ or ‘contemplated’ karma - new actions that are contemplated as a result of our capacity to envision future actions. If we choose to implement them they become Kriyaman karmas. A popular saying is that for success you must plan your work (Agama karma) and work your plan (Kriyaman karma). Our past karmas can only be overcome and transformed once our Kriyamana and Agama karmas are such that they neutralize the Sanchita and its current materializing Prabdha karmas. The quantity and quality of effort required to alter previous karmas depends on the intensity of the Parabdha karma. Degrees of Karmic strength The karma which effects us in any one lifetime is recognized as having three levels or degrees of intensity. These are: Dridha (‘fixed’) karmas: These give fixed results because they are so difficult to challenge or change. Dridha karmas usually appear in a horoscope when three or more astrological factors relating to the same area of life give the same or similar indications. The greater the number of indications, the more fixed the karma and the more difficult it is to change. Dridha-Adridha (‘fixed/non-fixed’) karmas: These occur whenever several chart factors relating to a particular area give similar indications. These karmas can be changed through the use of will power, though considerable effort or determination is likely to be required. Adridha (‘non-fixed’) karmas: These give non-fixed results because they are easily altered. Adridha karmas usually have no more than one chart factor active in relation to a particular area of life. Negative Adridra karma is usually easily overcome with a little determination and common sense. In dealing with the negative features of any of these three grades of karma it may be useful to use appropriate gem stones, mantras, behavior modifications, affirmations or spiritual techniques such as meditation and visualization. It should be remembered that while it is perfectly reasonable to divide karma into various categories in order to gain a greater comprehension of its workings,

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