[SPAM] Raja yoga in BPHS

[Guest guest]

हरे राम कृष्ण

Dear Basab, Namaskar.

The Sharma translation doesn't say that ALL malefics should be in the

trishadaya houses, but that malefics should be placed there, but he is

easily misread.

 

Another problem in translation are the words benefic and malefic. In

the begining of BPHS where Parasara defines the maleficence of planets

he uses the words krura and saumya meaning cruel and

nice respectively. Not respecting the actual sanskrit this has

been interpreted as malefic and benefic.

 

Later Parasara uses the words papa and shubha as in the

translation you qouted. These words literrally mean malefc (evil doer)

and benefic (doer of good) respectively, but are different from the

words krura and saumya used earlier.

This problem in different use of words yet translating them as malefic

and benefic is a big headache for readers of the translation. Thats is

why i qouted the Sanskrit to be sure it wasn't a mistake of the

translator.

 

When defining the Moons auspiciousness we have been instructed that the

Moon can be krura, i.e. cruel. Yet, the word papa implies

that the graha will inflict evil upon others. Do you think the Moon can

afflict anybody? Surely the mother can at times be cruel but do you

think she can be evil towards her child and still be a mother? Hard to

say unless something else is very wrong. Therefore it would be hard to

accept that the Moon is a papa graha.

Hope this helps.

 

Yours sincerely, Visti Larsen

----------

www: http://srigaruda.com

@: visti

 

 

basab roy skrev:

 

 

 

Dear Visti Larsen, Namaskar!

 

Firstly thank you so much for answering my question.

You have explained the yoga very elaborately which was

of great help to me.

 

According to the Girish Chandra Sharma translation of

the BPHS all malefics should be in trishadaya houses

with all benefics in kendra houses for the raja yoga

to form. Do you think that's a wrong interpretation of

the yoga?

 

You have mentioned that the Moon should not be

considered a benefic for this yoga what is the logic

behind it? This is the biggest confusion I am facing

when reading the yogas in BPHS, it's because I am

finding it difficult to understand for which yogas the

Moon can be considered a benefic and for which it

can't? Parashar says in the very beginning that the

waxing Moon is a benefic so why shouldn't it be

considered for this yoga?

 

I have a similar confusion about Rahu-Ketu, I have

read that they should not be considered malefics for

the yogas, now what is the logic behind that, it's

because Parashar as clearly mentioned that they are

natural malefics in the very beginning of the BPHS.

 

Thanks once again for explaining the raja yoga.

 

Regards

Basab

 

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[Guest guest]

Dear Visti Larsen, Namaskar.

 

Thank you once again for the wonderful explanation. The Sharma translation does

mention

all malefics. Let me quote from it for your convenience.

 

Quoting from Girish Chandra Sharma's translation of BPHS, Chapter 41, The Raja

Yogas, Sloka

48 :-

 

" If all the benefics are in angles and all the malefics are in

trishadaya(3-6-11) even the base

born native will certainly be a King. "

 

Quoting from your previous to previous post: " So Moon should be out of this

equation for the

yoga to be 'spotless'. " - Didn't understand what you exactly meant by this point.

I mean here

there is mention of all the benefics in kendras for the yoga to be formed so if

the Moon

being a benefic is to be positioned in a kendra for this yoga to be formed and

has nothing to

do with the malefic nature of it then why should we not consider it for this

yoga?