razorbladic

Hare Krishna! In 'Brihat Parashara Hora Sashtra' i read this article: Ch. 74. Effects of the Sudarshana Chakr 1-3. Maharishi Parasara said to Maitreya. O Brahmin! Now I will impart to you the knowledge of a great secrecy and superior importance, which was communicated to me by Lord Brahma himself for the benefit of the world. This is a Chakr by the name of Sudarshana, through which Devajnas will be able to predict the favourable and unfavourable results for every year, every month and every day from the time of birth to the time of death of a person. Listen to this very intently. 4. O Brahmin! Take a point and from it draw three circles. Within the circles draw 12 lines, so as to provide 12 Bhavas within each circle. This is how Sudarshana Chakr is drawn. 5-6. In the first circle (innermost) place the 12 Bhavas from Lagn with Grahas, posited there. In the circle next to the innermost circle place the 12 Bhavas from the Rāśi of Candr with the Grahas in them. In the third circle place the 12 Bhavas from the Rāśi of Sūrya with Grahas in them. Thus there will be 3 Rāśis in each Bhava of the Chakr. 7-9. The significant aspect of this Chakr is, that Lagn, Candr and Sūrya represent the first Bhava. The 2nd, 3rd etc. up to 12th from Candr and Sūrya will deal with the same subject, as they do, when reckoned from Lagn. Then the results should be assessed, according to the Grahas in each Bhava. In this form of Rāśi Kundali Sūrya is considered auspicious in the first Bhava and inauspicious, or malefic in other Bhavas. The malefics do not produce evil effects, if they are in their exaltation Rāśi. In this manner predictions should be made, after considering the benefic and malefic natures of the Grahas, their disposition and aspects from and on them. 10. A Bhava gets advancement, if it is occupied, or aspected by the Lord, or a benefic. The Bhava, which is occupied, or aspected by a malefic, is harmed. 11-13. The effects of a Bhava will be in accordance with the Grah occupying it, or in accordance with the Grah aspected, if no Grah is in occupation of the Bhava. The effects of a Bhava, occupied by a benefic, will be auspicious and the Bhava, occupied by a malefic, will be inauspicious. Effects of the aspects will be the same. If a Bhava is influenced both by benefics and malefics, the results will depend on the majority amongst the benefics and malefics. If the number of benefics is larger than the number of malefics, the results will be auspicious. If reverse is the case, inauspicious, or evil effects may be expected. If there are equal number of malefics and benefics, those with greater strength will influence the results of that Bhava. Mixed results should be declared, if there be no difference in the strength of malefics and benefics. The same would apply to aspects. 14. The effects should be declared, according to its Lord, if the Bhava is neither occupied, nor aspected by a Grah. 15-16. A natural benefic loses his benevolence, if he is in more malefic Vargas. Similarly a natural malefic loses his malevolence, if he is in more benefic Vargas (SaptaVarg). A Grah’s own Rāśi, his exaltation Rāśi and benefic Vargas are considered auspicious. And malefic and the Vargas of an enemy and debilitated Rāśi are considered inauspicious. 17. The sage said, that the results should be declared only after assessing the auspiciousness and inauspiciousness of all the Bhavas. 18. Maitreya asked. O Venerable sage! Kindly enlighten me on one point. If all the Bhavas are judged in accordance with the Sudarshana Chakr, why many learned sages have advocated declaration of effects from the Bhavas, reckoned from Lagn in Rāśi Kundali? 19-20. The sage replied. The results should be declared in accordance with the Sudarshana Chakr, only when Sūrya and Candr being in separate Rāśis different from the Rāśi of Lagn. If amongst Lagn, Sūrya and Candr, all the three, or two of them are in the same Rāśi, the judgment of effects should be made from the Rāśi Kundali only. (21-23) The sage said. O Brahmin! Now I will tell you about the effects, produced every year and every month by the twelve Bhavas in their Dasas and Antardasas, according to Sudarshana Chakr. Under this system every one of the twelve Bhavas, beginning from the 1st, is allotted a Dasa period of one year. Thus every year in 12 years a Bhava becomes Lagn of the year and the remaining become 2nd, 3rd and so on. Every year every Bhava will have Antardasa of one month. By following the method of Lagn of the year here also, there will be a Lagn of the month. The first Antardasa will be of the first Bhava and then will follow for 12 months the Antardasas of the other Bhavas, every Bhava assuming the role of Lagn by turn. Every Bhava gets Pratyantar Dasa of 2½ days and Vidasa of 12½ Ghatikas. The same method is to be adopted for judging the effects of Bhavas in Pratyantar Dasas and Vidasas. 24-26. At the time of commencement of a Dasa, if there be benefic in the 1st, 4th, 7th, 10th, 5th, 9th and 8th, favourable effects will be experienced in the concerned year, month etc. The Bhava, which is occupied by only Rahu, or Ketu, becomes harmful. The same will be the fate of the Bhava, which is occupied by a larger number of malefics. If there be benefics in Bhavas other than the 12th, or 6th, the Bhava concerned will produce favourable effects. In other words, if the benefics be in the 12th, or 6th from the Bhava concerned, unfavourable effects will be derived in the related year, month etc. If there be malefics in the 3rd, 6th and 11th from the Bhava, assuming the role of Lagn, then these three Bhavas will produce auspicious results. The effects can be ascertained for every year, month etc. in this manner. The total number of years in Vimsottari Dasa are 120 years. After every 12 years the same method of determining the Dasas, Antardasas etc. has to be repeated for Lagn and other Bhavas. 27-28. After ascertaining the effects of the years, months etc. in accordance with the Sudarshana Chakr, assessment of effects for the years, months etc. should be made on the basis of AshtakaVarg. The benefic, or malefic effects will be full, if the assessment from both produces the same results. If they are different, the comparative strength of both should be taken into account to declare the final results... My questions are so far does someone know how should be prepared and interpretated such dasha...? How we take the planets (in the diffrent circles we have diffrent and many planets at once) and consider them in the dasha periods and sub-periods? I will be glad to know more about this! Another question is also refered to BPHS,but this time is this: Ch. 78. Lost Horoscopy 1-2. Maitreya said. O Sage! You have so far described the auspicious and inauspicious effects to be enjoyed, or suffered by a person on the basis of the time of birth, but can the auspicious and inauspicious be ascertained, when the time of birth is not known? Kindly tell me, if there is any way to solve this problem. 3-4. The Sage said. Your question is a good one and is for the benefit of the world at large. Considering your attachment, I will tell you about this problem also. If any, or all amongst the Samvatsar, Ayana, Ritu, month, Paksha, Tithi, Nakshatr, Lagn, Rāśi, or Amsas etc. of the birth are not known, these can be ascertained from Prasna Lagn (Query chart). 5-6. The Samvatsar of the birth of the querist will be the same, as that of the Rāśi in the Dwadasams, in which the Prasna Lagn falls (Guru will be in that Rāśi at birth). Saumyayan (Uttarayan - the northern course of Sūrya) will be in the first Hora of Lagn and Yamyayan (Dakshinayan - the southern course of Sūrya) will be in its second Hora. The Ritu (season) may be determined with reference to the Lord of the Drekkan, in which Lagn falls. Shishir will be indicated by the Drekkan of Śani, Grishma by that of Sūrya and Mangal, Vasanta by that of Śukr, Varsha by that of Candr, Sharad by that of Budh and Hemanta by that of Guru. 7. If there be any contradiction in the Ayana and Ritu, the Ritu may be determined from Budh in place of Mangal, from Śukr in place of Candr and from Śani in place of Guru. 8-9. After the Ritu becomes known take the first part of the Drekkan, as its first month and latter part, as the next month of the Ritu. Then from the expired Amsas of the Drekkan determine proportionately the Tithi, or the Amsas of Sūrya. The Istakal, indicated by the Amsas (degrees) of Sūrya, will be the time of the birth of the querist. From the Istakal so calculated have to be worked out the longitudes of the Grahas and Bhavas (Grah Spast and Bhava Spast). Predictions should then be made in accordance with the dispositions of the Bhavas and Grahas. 10. Maitreya asked. O Sage! Guru returns to the same Rāśi after every 12 years. Then from which circle of Guru should Samvatsar be determined. 11-12. The Sage said in reply. O Maitreya! When there is any doubt about the Samvatsar, take the approximate age of the querist and add multiples of 12 to the difference between the Rāśi of the Guru at the time of query and his Rāśi at the time of birth. The figure so arrived at should be taken, as the possible number of years and the Samvatsar should be determined accordingly. If by adding 12 there may appear to be difference in age, the position of Guru should be fixed, according to guessed approximate age, in the Trikon Rāśi, 5th, or 9th of the Prasna Lagn, as may be found feasible. Then, taking that, as the Samvatsar, the Ayana, Ritu etc. should be worked out accordingly in the manner already explained. 13. Maitreya asked again. O Sage! How will the time of birth be known after ascertaining the month and the Amsas etc. of Sūrya. Please explain this for the benefit of the people. 14-16.The Sage said. After ascertaining the Rāśi, Amsas etc. of Sūrya at the time of birth, the longitude of Sūrya (Sūrya Spast) should be worked out for the next day after the number of days, taken by Sūrya after entering into the Rāśi, which will be equal to the expired Amsas of Sūrya. Then the difference between the longitudes of this rising Sūrya and Sūrya at the time of birth should be converted into Kalas and multiplied by 60. The product should be divided by Sūrya Spast, converted into Kalas. The Ghatikas etc. so becoming available will represent the Istakal of the birth before and after sunrise. If the longitude of the Ista Sūrya be more than that of the rising Sūrya, the Istakal of the birth will be so much after the sunrise. If the longitude of the Ista Sūrya be less than that of the rising Sūrya, the Istakal of the birth will be so much before the sunrise. Can someone tell me how we exactly proceed to find and do the described upper rules for unknown birthtime? I understand a few parts of the text, but some points are out of my mind... Thank you!