Sign Base - Swakshetra, Moolatrikona, Uccha - kendra, Trikona etc

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A philosophical interpretation of planetary aspects

- Extract from

Jyotisha-siddhanta-sara By Rama.R.Rao

An interesting and imaginative analysis of the concepts

underlying Hindu astrology on the basic of Vedantic and Sankhyan ideology has

been furnished by Sri B.S. Gopalakrishna of Madikeri. He has visualized the

positions of planets in three successive stages:

1.

Before creation (All planets in Swakshetra – denoted as

diagram -1)

2.

Poised for creation (All planets in Mooltrikona –

denoted as diagram -2) and

3.

After creation. (All planets in Exaltation – denoted as

diagram -3)

In the first stage, the planets are in their own houses, in

perfect equilibrium. There is no action and therefore no effects. In the second

stage, the planets move from their houses to occupy their Moolatrikona

positions, poised for the act of creation. In the third stage, they shift to

their houses of Exaltation, their most powerful positions and commence their

journey round the Sun. He has explained the significance of the three stages and

the symbolism underlying their positions and aspects in terms of the emergence

of the `Self' or Jeeva, its sojourn in the transactional world of illusion and

its ultimate re-union with the Supreme, eternal Atman.

Of the twelve rasis, the Sun and the Moon have each one rasi to

rule and the other five planets have two houses each to govern. Everyone of the

planets has a house where it is exalted and another house which is known as its

Moolatrikona. The planets have attributes (Gunas) like Satthwa, Rajas and Tamas;

they possess qualities of the primordial elements (Tatthwas) such as Fire,

Water, Air, Earth and Space and they symbolize an aspect of the human

personality. Ravi represents the Ego or Ahamkara;

Chandra symbolizes the Mind; Kuja stands for the Body; Budha signifies the

Intellect or Buddhi and Speech; Guru is identified with the individuated

Consciousness or Prajna or Jeeva; Sukra personifies desire or Kama

and Sani stands for tropor or delusion. The rasis also have gunas and tatthwas.

Each planet exerts a direct influence on the house diametrically opposite to it

(the seventh rasi) and on its occupant. Its effect is also felt, to a lesser

degree, in the 4th and 10th houses which are known as Kendras. (1st, 4th, 7th

and 10th). Every planet is strengthened or supported by the occupants of the

5th and 9th houses which are called Trikonas.

Diagram 1 shows the position of planets before creation. The

gunas and and tatthwas of the planet are reflected in the house opposite (the

7th). For example, the attributes of Ravi -Stthwaguna

and Agni tatthwa - which belongs to the Simha rasi are found in the opposite

rasi, namely, Kumbha and the attributes of Sani-Tamoguna and Vayu tatthwa- are

found in the Simha rasi.

Diagram 2 and 3 show the planets situated in their Moolatrikona

houses and in their houses of exaltation respectively. The interpretation for

each planet in the two positions is as follows:

Ravi

Ravi represents the `I'ness or ego

(ahamkara). He is directly facing Sani who symbolizes delusion (Diagram 2). The

very existence of ego is due to delusion. The planets in the trikonas are Guru

(5th house) and Kuja (9th house) who reinforce the ego. Guru stands for Jeeva,

the individuated soul without whom the ego cannot exist. Kuja represents the

body which is the base for the ego. Or the kendras 4 and 10 which receive the

impact of Ravi, the formar is empty and the latter is

occupied by Chandra. The ego shapes the mind, which Chandra symbolizes. This is

the first stage, the birth of a being.

The next stage represents the individual in the transactional

world (Diagram 3). Ravi is in the Mesha encountering

Sani in Tula; both are in

exaltation. The ego is embedded in the body (Kuja is the lord of Mesha) and is

face to face with desire or kama (Sukra stands for kama

or enjoyment) but is deluded because he finds Sani there. Desires are rooted in

delusion and delusions are founded on desires. The trikonas are empty; the ego

has no real foundation from the stand point of Truth. Guru is in the 4th and

Kuja in the 10th (kendras). The ego guides the jeeva and steers the body.

Chandra

Chandra symbolizes the mind. In the first stage, Chandra is

supported only by Budha (in the 5th house) who represents the intellect. The

mind becomes an effective tool for the ego only if there is intellect; without

intelligence, the mind is useless. The 9th house is empty, the kendras are

occupied by Ravi (in the 4th) and Sani (in the 10th);

the 7th house is empty. The mind influences the ego by strengthening its

delusions. The ego cannot function in the world without the active involvement

of the mind.

In the second stage, Budha is in the 5th and Kuja is in the 9th

houses respectively. The mind is anchored in the body and derives its strength

through the intellect; without the body and intelligence, the mind cannot

function. The Kendras, the 4th, 7th, and 10th houses are all empty. In the

transactional world, the mind has no power over anything; on the other hand,

the mind is influenced by the external world. Whatever power an individual

wields is due to his ego and his intellect and not due to his mind.

Kuja

Kuja stands for the body. At the time of creation (in the first

stage) Kuja is supported by Ravi (in the 5th) and Guru

(in the 9th). The body comes into being due to the ego; but the ego by itself

cannot create anything. It has to unite with the individual consciousness or

soul (jeeva) in order to assume a body, to take birth. Among the kendras, only

the 7th house is occupied by Sukra; the others are empty. Desires are felt or

produced because of the body; without the body the mind cannot satisfy its

desires.

In the transactional world (in the second stage) Kuja is

supported by Chandra in the 5th house and Budha in the 9th house. The

functioning of the body depends on the individual's mind and intellect. Among

the kendras, Ravi is in the 4th, Guru is in the 7th and

Sani is in the 10th. The ego of a person is boosted or beaten by the vitality

or weakness of the body respectively. It is the body which is responsible for

the masking of the real `Self and the misconception that the body-mind complex

is the jeeva. It is also the root-cause of the delusion that the world we see

outside is the real world.

Budha

Budha symbolizes the speech and intellect in man. At the

beginning (in Diagram 2) there is no one in the 5th house; the 9th house is

occupied by Chandra. The existence of speech and intellect is contingent upon

the presence of the mind. Both mind and intellect are the tools created by the

ego for its activities in the world. They are mutually dependant upon each

other; the one cannot function without the other. Among the kendras, only the

4th house is occupied by Guru; the others are empty. The intellect moulds the

individual consciousness. The jeeva's world-view is colored by its intellect.

In the second stage (Diagram 3) there is Kuja in the 5th house

and Chandra in the 9th house. In the transactional world the intellect is

dependent on the brain which is part of the body and the mind. The impact of

the intellect is felt in the 4th, 7th and 10th houses where Kuja, Ravi

and Guru are stationed. The body's activities are dictated by the intellect;

the ego is guided by the logic and reasoning of the intellect regarding the

reality of the world and this approach colors the individual's consciousness

also.

Guru

Guru signifies the individuated consciousness of man. At the

beginning of creation (in the first stage) Kuja occupies the 5th house and Ravi,

the 9th house. The consciousness or jeeva emerges only when the ego comes into

existance encased in a material body. Without body there can neither a sense of

`I'ness nor a personal consciousness. As to the kendras, the 4th and 7th houses

are unoccupied but the 10th house is occupied by Budha. The effect of

consciousness is experienced only by the intellect.

In the second stage, the 5th house is empty and the 9th house is

occupied by Sukra. The jeeva is pressed into action only on account of desires

which seek satisfaction. But for desires and the need to satisfy them there

would be no action on part of jeeva. The kendras are occupied by Sani (4th

house), Kuja (7th house) and Ravi (10th house). The

delusion of the ego that body is the `Self' is itself due to the presence of

consciousness without which neither the body, the ego or its delusions can

survive.

Sukra

Sukra is identified with `kama' or

desires. In diagram 3 which represents the stage of creation, Sani is occupying

the 5th house and the 9th house is empty. Desires arise because of the delusion

that the individual jeevas is independent and powerful; that the body-mind

system with its constituents (the ego, intellect, the sense organs and

sense-functions) is the real `Self'. If this delusion did not exist, the jeeva

would be in a state of bliss, there would be no hankering and frustrations. Out

of the three kendras only the 7th is occupied by Kuja. The other two are empty.

The effect of kama is on the body; the body is the

vehicle through which all desires are sought to be fulfilled.

In the second stage (Diagram 3), the 5th house is occupied by

Guru and the 9th house is empty. The basis for desires and their enjoyment is

the consciousness, which alone is the active principle. The rest are inert. The

mind is commonly associated with desires but kama stands

for enjoyment alone whereas the mind experiences both pleasure and pain.

Therefore, the mind is not the true basis for enjoyment. It is consciousness

which is the background for kama. Among the kendras

which feel the effect of Sukra, only the 7th house is occupied by Budha. The

desires influence the intellect which strives for their satisfaction through

various ways and means.

Sani

Sani is the personification of delusion. At the commencement of

creation, the 5th house is unoccupied and Sukra is stationed in the 9th house.

Delusion is the result of desires and the pursuit of pleasures. Chandra is in

the 4th house, Ravi is in the 7th house and the 10th

house is empty. The influence of Sani is felt in the kendras. Mind (Chandra)

and ego (Ravi) are driven by delusion (Sani).

In the transactional world (diagram 3) both the trikonas are

unoccupied. There is no basis or foundation for delution. If there was any

reason or truth underlying it, it would no longer be a delusion. The word

`delusion' means that which has no real basis or justification. As to the

kendras, the 4th house is occupied by Kuja, the 7th house is occupied by Ravi

and the 10th house is occupied by Guru. The effect of delusion is spread over

the body, the ego and the individual consciousness. To identify oneself with

the body is a delusion. To believe that one is independent of one's creator is

a delusion and to be unaware of one's real nature due to the clouding of

consciousness is also caused by delusion.

The interpretation of the planetary aspects in terms of

philosophical concepts could be applied to individual horoscopes to juedge the

personality traits of the native and to understand the dynamics of his

behaviour in the transactional world.

- Extract from

Jyotisha-siddhanta-sara By Rama.R.Rao

- End-

[Guest guest]

, " Sreenadh "

<sreesog wrote:

>

>

> A philosophical interpretation of planetary aspects

>

> - Extract from Jyotisha-siddhanta-sara By Rama.R.Rao

>

> An interesting and imaginative analysis of the concepts underlying Hindu

> astrology on the basic of Vedantic and Sankhyan ideology has been

> furnished by Sri B.S. Gopalakrishna of Madikeri. He has visualized the

> positions of planets in three successive stages:

>

> 1. Before creation (All planets in Swakshetra – denoted as

> diagram -1)

>

> 2. Poised for creation (All planets in Mooltrikona – denoted

> as diagram -2) and

>

> 3. After creation. (All planets in Exaltation – denoted as

> diagram -3)

>

> In the first stage, the planets are in their own houses, in perfect

> equilibrium. There is no action and therefore no effects. In the second

> stage, the planets move from their houses to occupy their Moolatrikona

> positions, poised for the act of creation. In the third stage, they

> shift to their houses of Exaltation, their most powerful positions and

> commence their journey round the Sun. He has explained the significance

> of the three stages and the symbolism underlying their positions and

> aspects in terms of the emergence of the `Self' or Jeeva, its

> sojourn in the transactional world of illusion and its ultimate re-union

> with the Supreme, eternal Atman.

>

> Of the twelve rasis, the Sun and the Moon have each one rasi to rule and

> the other five planets have two houses each to govern. Everyone of the

> planets has a house where it is exalted and another house which is known

> as its Moolatrikona. The planets have attributes (Gunas) like Satthwa,

> Rajas and Tamas; they possess qualities of the primordial elements

> (Tatthwas) such as Fire, Water, Air, Earth and Space and they symbolize

> an aspect of the human personality. Ravi represents the Ego or Ahamkara;

> Chandra symbolizes the Mind; Kuja stands for the Body; Budha signifies

> the Intellect or Buddhi and Speech; Guru is identified with the

> individuated Consciousness or Prajna or Jeeva; Sukra personifies desire

> or Kama and Sani stands for tropor or delusion. The rasis also have

> gunas and tatthwas. Each planet exerts a direct influence on the house

> diametrically opposite to it (the seventh rasi) and on its occupant. Its

> effect is also felt, to a lesser degree, in the 4th and 10th houses

> which are known as Kendras. (1st, 4th, 7th and 10th). Every planet is

> strengthened or supported by the occupants of the 5th and 9th houses

> which are called Trikonas.

>

> Diagram 1 shows the position of planets before creation. The gunas and

> and tatthwas of the planet are reflected in the house opposite (the

> 7th). For example, the attributes of Ravi -Stthwaguna and Agni tatthwa -

> which belongs to the Simha rasi are found in the opposite rasi, namely,

> Kumbha and the attributes of Sani-Tamoguna and Vayu tatthwa- are found

> in the Simha rasi.

>

> Diagram 2 and 3 show the planets situated in their Moolatrikona houses

> and in their houses of exaltation respectively. The interpretation for

> each planet in the two positions is as follows:

>

> Ravi

>

> Ravi represents the `I'ness or ego (ahamkara). He is directly

> facing Sani who symbolizes delusion (Diagram 2). The very existence of

> ego is due to delusion. The planets in the trikonas are Guru (5th house)

> and Kuja (9th house) who reinforce the ego. Guru stands for Jeeva, the

> individuated soul without whom the ego cannot exist. Kuja represents the

> body which is the base for the ego. Or the kendras 4 and 10 which

> receive the impact of Ravi, the formar is empty and the latter is

> occupied by Chandra. The ego shapes the mind, which Chandra symbolizes.

> This is the first stage, the birth of a being.

>

> The next stage represents the individual in the transactional world

> (Diagram 3). Ravi is in the Mesha encountering Sani in Tula; both are in

> exaltation. The ego is embedded in the body (Kuja is the lord of Mesha)

> and is face to face with desire or kama (Sukra stands for kama or

> enjoyment) but is deluded because he finds Sani there. Desires are

> rooted in delusion and delusions are founded on desires. The trikonas

> are empty; the ego has no real foundation from the stand point of Truth.

> Guru is in the 4th and Kuja in the 10th (kendras). The ego guides the

> jeeva and steers the body.

>

> Chandra

>

> Chandra symbolizes the mind. In the first stage, Chandra is supported

> only by Budha (in the 5th house) who represents the intellect. The mind

> becomes an effective tool for the ego only if there is intellect;

> without intelligence, the mind is useless. The 9th house is empty, the

> kendras are occupied by Ravi (in the 4th) and Sani (in the 10th); the

> 7th house is empty. The mind influences the ego by strengthening its

> delusions. The ego cannot function in the world without the active

> involvement of the mind.

>

> In the second stage, Budha is in the 5th and Kuja is in the 9th houses

> respectively. The mind is anchored in the body and derives its strength

> through the intellect; without the body and intelligence, the mind

> cannot function. The Kendras, the 4th, 7th, and 10th houses are all

> empty. In the transactional world, the mind has no power over anything;

> on the other hand, the mind is influenced by the external world.

> Whatever power an individual wields is due to his ego and his intellect

> and not due to his mind.

>

> Kuja

>

> Kuja stands for the body. At the time of creation (in the first stage)

> Kuja is supported by Ravi (in the 5th) and Guru (in the 9th). The body

> comes into being due to the ego; but the ego by itself cannot create

> anything. It has to unite with the individual consciousness or soul

> (jeeva) in order to assume a body, to take birth. Among the kendras,

> only the 7th house is occupied by Sukra; the others are empty. Desires

> are felt or produced because of the body; without the body the mind

> cannot satisfy its desires.

>

> In the transactional world (in the second stage) Kuja is supported by

> Chandra in the 5th house and Budha in the 9th house. The functioning of

> the body depends on the individual's mind and intellect. Among the

> kendras, Ravi is in the 4th, Guru is in the 7th and Sani is in the 10th.

> The ego of a person is boosted or beaten by the vitality or weakness of

> the body respectively. It is the body which is responsible for the

> masking of the real `Self and the misconception that the body-mind

> complex is the jeeva. It is also the root-cause of the delusion that the

> world we see outside is the real world.

>

> Budha

>

> Budha symbolizes the speech and intellect in man. At the beginning (in

> Diagram 2) there is no one in the 5th house; the 9th house is occupied

> by Chandra. The existence of speech and intellect is contingent upon the

> presence of the mind. Both mind and intellect are the tools created by

> the ego for its activities in the world. They are mutually dependant

> upon each other; the one cannot function without the other. Among the

> kendras, only the 4th house is occupied by Guru; the others are empty.

> The intellect moulds the individual consciousness. The jeeva's

> world-view is colored by its intellect.

>

> In the second stage (Diagram 3) there is Kuja in the 5th house and

> Chandra in the 9th house. In the transactional world the intellect is

> dependent on the brain which is part of the body and the mind. The

> impact of the intellect is felt in the 4th, 7th and 10th houses where

> Kuja, Ravi and Guru are stationed. The body's activities are

> dictated by the intellect; the ego is guided by the logic and reasoning

> of the intellect regarding the reality of the world and this approach

> colors the individual's consciousness also.

>

> Guru

>

> Guru signifies the individuated consciousness of man. At the beginning

> of creation (in the first stage) Kuja occupies the 5th house and Ravi,

> the 9th house. The consciousness or jeeva emerges only when the ego

> comes into existance encased in a material body. Without body there can

> neither a sense of `I'ness nor a personal consciousness. As to

> the kendras, the 4th and 7th houses are unoccupied but the 10th house is

> occupied by Budha. The effect of consciousness is experienced only by

> the intellect.

>

> In the second stage, the 5th house is empty and the 9th house is

> occupied by Sukra. The jeeva is pressed into action only on account of

> desires which seek satisfaction. But for desires and the need to satisfy

> them there would be no action on part of jeeva. The kendras are occupied

> by Sani (4th house), Kuja (7th house) and Ravi (10th house). The

> delusion of the ego that body is the `Self' is itself due to the

> presence of consciousness without which neither the body, the ego or its

> delusions can survive.

>

> Sukra

>

> Sukra is identified with `kama' or desires. In diagram 3 which

> represents the stage of creation, Sani is occupying the 5th house and

> the 9th house is empty. Desires arise because of the delusion that the

> individual jeevas is independent and powerful; that the body-mind system

> with its constituents (the ego, intellect, the sense organs and

> sense-functions) is the real `Self'. If this delusion did not

> exist, the jeeva would be in a state of bliss, there would be no

> hankering and frustrations. Out of the three kendras only the 7th is

> occupied by Kuja. The other two are empty. The effect of kama is on the

> body; the body is the vehicle through which all desires are sought to be

> fulfilled.

>

> In the second stage (Diagram 3), the 5th house is occupied by Guru and

> the 9th house is empty. The basis for desires and their enjoyment is the

> consciousness, which alone is the active principle. The rest are inert.

> The mind is commonly associated with desires but kama stands for

> enjoyment alone whereas the mind experiences both pleasure and pain.

> Therefore, the mind is not the true basis for enjoyment. It is

> consciousness which is the background for kama. Among the kendras which

> feel the effect of Sukra, only the 7th house is occupied by Budha. The

> desires influence the intellect which strives for their satisfaction

> through various ways and means.

>

> Sani

>

> Sani is the personification of delusion. At the commencement of

> creation, the 5th house is unoccupied and Sukra is stationed in the 9th

> house. Delusion is the result of desires and the pursuit of pleasures.

> Chandra is in the 4th house, Ravi is in the 7th house and the 10th house

> is empty. The influence of Sani is felt in the kendras. Mind (Chandra)

> and ego (Ravi) are driven by delusion (Sani).

>

> In the transactional world (diagram 3) both the trikonas are unoccupied.

> There is no basis or foundation for delution. If there was any reason or

> truth underlying it, it would no longer be a delusion. The word

> `delusion' means that which has no real basis or justification.

> As to the kendras, the 4th house is occupied by Kuja, the 7th house is

> occupied by Ravi and the 10th house is occupied by Guru. The effect of

> delusion is spread over the body, the ego and the individual

> consciousness. To identify oneself with the body is a delusion. To

> believe that one is independent of one's creator is a delusion and

> to be unaware of one's real nature due to the clouding of

> consciousness is also caused by delusion.

>

> The interpretation of the planetary aspects in terms of philosophical

> concepts could be applied to individual horoscopes to juedge the

> personality traits of the native and to understand the dynamics of his

> behaviour in the transactional world.

>

> - Extract from Jyotisha-siddhanta-sara By Rama.R.Rao

>

> - End-

>