Shiva's teachings (Kalchakra navamsa)

[Guest guest]

Namaste Chandrashekhar ji,

 

> I do not find Parashara advising further division of Amsha allotted to

> Nakshtra Padas in to nine and allotting linear Nakshatra Padas to them.

 

Well, Parasara said he was only teaching the saara (essence) of what Shiva taught Parvati.

 

Shiva taught Parvati:

 

"savye to prathamaamso vai deha ityabhidheeyate

jeevastadvipareetaamso deha jeevaaviti smritau"

 

Thus, deha and jeeva are defined as the FIRST AMSA and LAST AMSA of the sign.

Thus, it clear that the dasa cycle of a sign is nothing but the nine amsas

within that sign!

 

When we say that the dasa cycle of Aswini 1st pada (Aries navamsa) starts with

Ar and ends with Sg, we say so because Ar and Sg are the first and last amsas

of Ar. When we say that the dasa cycle of Aswini 2nd pada (Taurus navamsa)

starts with Cp and ends with Ge, we say so because Cp and Ge are the first last

amsas of Taurus. It is quite clear from what Shiva taught. The word

"prathamaamsah" is quite unambiguous and it means "first amsa".

 

> However treating it as a viable theory to solve the order of dasha order,

> as suggested, even here the explanation offered does not hold water.

You should read all that I wrote carefully before declaring that it "does not

hold water". It does hold water and much more.

 

> For example, why does order of Rohini 1,2,3,4 i.e."Sc, Li, Vi, Cn," not

> remain linear (Apasavya direction) only in the last Pada (3 to4)? Also

> according to what haas been given by Parashara Rohini 4th pada falls in

> Leo and not Cancer. And continuing the Apasavya theory further why

> does another Apasavya Nakshatra Mrigashira Pada 1 and 2, that follow

> according to the theory advanced, turn Savya to Leo and then Apasavya

> to Gem. in Mandooki gati?

 

There is no basis for this "linear" fashion. You are just assuming this

linearity. The relevant verses of Shiva are:

 

"bhauma sukra budhendvarka saumya bhrigvaara mantrinah

sarirmando guruschaiva navaamsa bhavanaadhipaah

 

aswi punarvasu hasta moola proshthapadaadishu

trishveshu ganayenmeshaat praadakshinya kramena tu

 

rohini makha vaisakha vaishnavaadi kramena tu

vrischikaadyamsakaanaam apasavya kramena tu"

 

These three consecutive verses clearly lay the foundation for Kalachakra

navamsa. The first verse says that the navamsa rulers of the 12 padas of 3

nakshatras in each group are always Mars, Venus, Mercury, Moon, Sun, Mercury,

Venus, Mars, Jupiter, Saturn, Saturn and Jupiter. This order of lordships of

the twelve padas in each group is the primary criterion in the definition of

navamsa and cannot be broken. This applies to savya and apasavya nakshatra

groups.

 

This verse only gives the rulers of the amsas and does not specify the signs. In

the next two verses, Shiva clarifies the exact signs also. In groups of 3

nakshatras starting from Aswini, Punarvasu etc, Parasara says that you start

from Aries and go forward. The basic criterion of course is that the lords

defined in the previous verse should be obtained. Thus, the 4 padas of Aswini,

Bharani and Krittika go into Ar, Ta, Ge, Cn, Le, Vi, Li, Sc, Sg, Cp, Aq and Pi

in navamsa. But this applies only to 15 stars.

 

The next verse specifies the navamsas for the remaining 12 stars (apasavya

stars). Shiva says that we star from Scorpio and go backwards for groups of 3

stars starting from Rohini, Makha etc. Again, he does not specify the entire

list of 12 signs, but he expects us to figure it out by using this verse with

verse 1 quoted above. Verse 1 gives the order of lords and verse 3 gives

Scorpio as the starting sign. Please note that the lords of 12 navamsas have to

be Mars, Venus, Mercury, Moon, Sun, Mercury, Venus, Mars, Jupiter, Saturn,

Saturn and Jupiter, just like in the case of savya nakshatras. How do we get

them if we start from Scorpio and go backwards? Naturally, this requires jumps

around Leo and Cancer. Otherwise the order given in verse 1 is broken. That is

the primary criterion and cannot be broken. This is the basis of mandooki and

markati gatis.

 

In fact, when Parasara defined navamsa, he too basically defined it the same way

Shiva did in verse 1 above. We only know the lords of various amsas in each sign

and don't know the exact signs those lords correspond to. For example, the 4th

navamsa of Taurus is ruled by Mars. Whether the corresponding sign is Aries or

Scorpio is not clear. Thus, it is possible to come up with different navamsa

definitions within the basic definition!

 

The cyclical navamsa is normally used for seeing marriage, dharma, abilities

etc. But it is clear in Shiva's verses that there is an alternative navamsa.

Shiva just called it navamsa. For clarity, I am calling it Kalachakra navamsa.

 

A few verses after defining the navamsa chart in the above three verses, Shiva

taught the verse I gave at the beginning of this mail. That defines deha and

jeeva of a sign as the first and last amsas in it. In verses following it,

Shiva listed the deha rasi, jeeva rasi and individual signs in the dasa cycle

of each sign. One can notice that deha rasi given is indeed the first amsa of

the sign if you use the definition in the three verses quoted. Similarly, jeeva

rasi is indeed the last amsa and the dasa cycle perfectly corresponds to the

nine amsas in the sign. You just have to use the modified navamsa chart defined

by Shiva.

 

If you read what I wrote above carefully, you will see that this does hold water

and is based on solid principles. One should give it serious consideration

before rejecting it (which is anyway not my loss). This is not my own theory.

This is a logical deduction from the teachings of Shiva.

 

I am indebted to Sreeman Tirumala Samudrala Venkata Raghavacharya, whose 1930

translation of Shiva's teachings on Kalachakra dasa were very useful in my

researches. I read many authors, but they did not answer my questions. While

Sri Raghavacharya's translation was intentionally vague at places, the verses

were quite clear. My questions were answered.

 

Shiva gave the readings of various antardasas in various mahadasas. He gave 2

results (savya/apasavya) for 108 mahadasa-antardasa combinations. While Sri

Ramanarayanan and I get only those mahadasa-antardasa combinations covered by

Shiva, Sri Raman Suprajarama, Sri Sathiyanarayana Gupta, Sri Manish Pandit, Sri

K N Rao, Sri Sumeet Chugh, Sri Santhanam etc get mahadasa-antardasa combinations

not covered by Shiva. How is it possible? Shiva - and not even Parasara - is the

ultimate authority on Kalachakra dasa.

 

I am 100% confident that most scholars have gotten Kalachakra dasa wrong until

now. I myself got it wrong in the past. Even the village priest who criticized

my old version seems to have gotten it wrong. If time has come for Shiva's true

teachings to become widely understood and used, it will happen in the years to

come.

 

Those who are interested in this should not miss Sanjay ji's lecture on

Kalachakra dasa at Mumbai conference. It is the fruit of a long research/study.

Please give us your serious consideration, though it is difficult to change

one's long-held views.

 

May Jupiter's light shine on us,

Narasimha

-

Chandrashekhar

Narasimha P.V.R. Rao

Cc: vedic astrology

Thursday, December 02, 2004 5:07 PM

Re: [vedic astrology] Re: Kalchakra navamsa

Dear Narasimha,I have never said that the dasha tables be taken as if by magic.I

am a bit confused by what you are saying. The theory of the dasha order changing

merely on account of Nakshatras changing from Savya to Apasavya , does not hold

water if one looks at dasha order of individual Padas minutely. I do not find

Parashara advising further division of Amsha allotted to Nakshtra Padas in to

nine and allotting linear Nakshatra Padas to them. However treating it as a

viable theory to solve the order of dasha order, as suggested, even here the

explanation offered does not hold water.For example, why does order of Rohini

1,2,3,4 i.e."Sc, Li, Vi, Cn," not remain linear (Apasavya direction) only in

the last Pada (3 to4)? Also according to what haas been given by Parashara

Rohini 4th pada falls in Leo and not Cancer. And continuing the Apasavya theory

further why does another Apasavya Nakshatra Mrigashira Pada 1 and 2, that follow

according to the theory advanced, turn Savya to Leo and then Apasavya to Gem. in

Mandooki gati? Further Mrigashira 1st pada falls in Cancer and 2nd in Gemini, in

linear fashion. Parashara has specifically given how the Rasi Padas are to be

allotted to Dwadasha Rasi Chakra.If my memory does not fail me, Parashara

specifically states that the Rasi that is occupied by a Nakshatra pada is to be

treated as its Navamsha.Please correct me if I have not understood how Nakshatra

Padas are to be allotted to Dwadasha Rasi Chakra as indicated by

Parashara.Chandrashekhar.Narasimha P.V.R. Rao wrote:

Namaste Chandrashakhar ji,

 

> There is much that is not understood in the Kalachakra Dasha as given in >

Astrological texts. The primary being, why in certain Nakshatra Padas, > the

dasha progresses in linear order and why in some it jumps back and > forth ?

Unless this is understood, I feel it is difficult to understand > the logic and

principles behind application of Kalachakra Dasha.

 

This is what I have been saying all along. As long as you treat the dasa cycle

tables as some magic, you have not understood Kalachakra dasa and you can make

a mistake or two. The key is to understand the logic behind the tables.

 

I tried to address this in some of my previous mails.

 

The dasa cycle of Aswini 1st pada (i.e. Aries amsa) is Ar, Ta, Ge, Cn, Le, Vi,

Li, Sc and Sg, because there are the kalachakra navamsas (or just navamsas) of

the nine nakshatra padas in Aries (Aswini 1, 2, 3, 4, Bharani 1, 2, 3, 4,

Krittika 1).

 

The dasa cycle of Aswini 2nd pada (i.e. Taurus amsa) is Cp, Aq, Pi, Sc, Li, Vi,

Cn, Le and Ge, because these are the kalachakra navamsas of the nine nakshatra

padas in Taurus (Krittika 2, 3, 4, Rohini 1, 2, 3, 4, Mrigasira 1, 2). The

first 3 signs in the dasa cycle go zodiacally, because they are padas of

Krittika (a savya nakshatra). The anti-zodiacal progression starts from Rohini

1st pada, because Rohini is an apasavya nakshatra. Aswini, Bharani and Krittika

are savya nakshatras. Rohini, Mrigasira and Ardra are apasavya nakshatras.

 

Kalachakra navamsa is a variation of navamsa. When defining navamsa, Parasara

only said that the lords of the 9 equal parts of Aries are Mars, Venus,

Mercury, Moon, Sun, Mercury, Venus, Mars and Jupiter; the lords of the 9 equal

parts of Taurus are Saturn, Saturn, Jupiter, Mars, Venus, Mercury, Moon, Sun

and Mercury, etc. He did not specify the signs. The signs we normally take

result in a cyclical navamsa. Kalachakra navamsa is composed of two cycles -

one zodiacal for savya nakshatra padas and the other anti-zodiacal for apasavya

nakshatra padas. This kalachakra navamsa also fits the basic navamsa definition

given by Parasara. So I consider that it is very much granted by Parasara.

 

Kalachakra dasa is based on these kalachakra navamsas.

 

So Pi in the dasa cycle of Aswini 2nd pada is clearly Krittika 4th pada and Sc

coming after it in the dasa cycle is clearly Rohini 1st pada.

 

If you extend this approach to the entire Kalachakra dasa table, you will see

that there is a clear structure and it is nor arbitrary. You will also realize

that mahadas themselves correspond to various nakshatra padas.

 

May Jupiter's light shine on us,

Narasimha

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