The Art and Science of Vedic Astrology: Intermediate Principles of Astrology

489 Pages·2014·1.94 MB·English

by  W Ryan Kurczak, Richard Fish

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,