Upāya in Jyotiṣa (Atri class 18)

Now, let’s take an example:

A person having Maṅgala in 7th house, so, what is the form of that Maṅgala? 7th house is Vāyu house, but in the horoscope of Śrī Rāma, Maṅgala is in Pṛthvī Rāśi in the 7th house. But that Maṅgala is coming to Śrī Rāma in the form of Vāyu. It is Pṛthvī in itself, but when he comes to Śrī Rāma, it is taking the form of Vāyu (perspective of Lagna). That’s why that Maṅgala is Vāyu Putra Hanumān, it is not Pṛthvī-putra, it is Vāyu Putra (Vāyu means air God, Pṛthvī means earth mother, and putra means son). Because that is in the 7th house. So, check the house in which Graha is placed in, 3-7-11; 2-6-10; etc, these groups decide the first primary form of the Graha. If somebody has Maṅgala in 7th house, and the astrologer might ask him to worship Bagalāmukhī, or Skanda. It is foolish. Because you forgot that it is in the form of Vāyu. Vāyu’s form will be the son of Vāyu, i.e., Hanumān. That is Hanumān. You can’t say that is bagalamukhi, because to become that Maṅgala has to be in Jala Houses. Agni form is Śiva-form, and therefore, Maṅgala related Skanda in 1st, 5th or 9th house, as, Skanda is son of Śiva. Choose the form of Devatā carefully. Because when we are worshipping a form of God, we are actually talking about the Rāśi Chakra because that is rūpa, it means a physical body. That is Rāśi Chakra. Rāśi Chakra means physical body, and physical body means Rūpa or form, so, we must choose the form very carefully. Because Kuṇḍalī represents what the person will tend to believe in. in whoever’s horoscope, Maṅgala is in 7th house, he will see Maṅgala as Hanumān, and will see Hanumān as Śiva. Maṅgala will be Vāyu Putra for him, if you ask that person to worship Skanda, that will not come from his heart. And, unless the mantra, Pūjā, comes from the heart; the prayer doesn’t fructify. That is the reason that some remedies work and some don’t. So, as an exercise, we will now go through different planets in different houses.

Student: What is the Pṛthvī form of Maṅgala?

Guruji: Pṛthvī form of Maṅgala, is, as the son of the Earth Mother (Bhauma). Look at the chart of Śrī Rāma, you will understand, Maṅgala is in Pṛthvī tattva Rāśi, but it is in the 7th house. When we talk about Hanumān, he is Vāyu Putra (son of Vāyu). Hanumān is as associated with Rāma. What Hanumān did in Rāmāyaṇa, to find Sītā, and do all that. That is the form of Maṅgala in these houses. But there is also a form, i.e., Bālaa Hanumān, and this form of Hanumān is not a part of Rāmāyaṇa. Bālaya Kāṇḍa, although it is mentioned in Rāmāyaṇa, but it has nothing to do with Rāmāyaṇa. But in reality, as far as Rāmāyaṇa is concerned, Rāma Avatāra is concerned, Bālaa Hanumān has no link with Rāma. Am I being a bit clear with that? Is there a connection? Do You think, there is a connection? You can keep stretching but in reality the Link of Hanumān with Rāma starts in Araṇya Kāṇḍa, when Rāma was in the forests of Aranya. Hanumān was like he was a nobody till then, and Hanumān was peacefully sitted on a mountain and doing Mantra Japa. The moment Hanumān met Rāma, Rājayoga of Hanumān started after that. This is the truth. darśana of Śrī Rāma gives Rājayoga. It is as simple as that. So, the point here is that we are talking of two Hanumān:

1. Añjanī Putra (son of Añjanā). This is the Pṛthvī association.
2. Vāyu Putra, This is Vāyu Association.

Hanumān is in Pṛthvī Rāśi in 7th house of Śrī Rāma, as Añjanī Putra. And in 7th house, as Vāyu putra. So, when we are talking about a deity, we are talking about two aspects:

1. house position
2. Rāśi position

When we talk about rāśi position, that is the Self Form of that Devatā. When we talk of Bhāva position of a deity, we are talking about his action, karma, work. And what we are very importantly concerned about mantra

Oṃ Namo Bhagavate Āñjaneyāya

 (this is also a mantra for Hanuman Jī)

This mantra is different from: Oṃ ham Rudrāya Hanumate namaḥ. This is yuddha mantra.

Oṃ Rāmadūtāya Namaḥ.

What is the difference in above mantras? When we are talking about Rāmadūtāya or Rāma-dūta (raam is the Śrī Rāma, dūta is envoy), he was sent to Śrī Laṅkā as envoy of Śrī Rāma and did all work given by him.

Student: (talking about some mantra)

Guruji: It is better to learn few mantras and learn them properly. There are so many mantras, and its not possible for human beings to learn all of them. At least we must learn one mantra properly.

Oṃ namo bhagavate rudrāya viṣṇave mṛtyur me pāhi

Oṃ namo rudrāya viṣṇave mṛtyur me pāhi

These are from Mahānārāyaṇa Upaniṣad. Learn mantras properly. Be extremely careful with mantras. So, when we are talking about Hanumān, we are seeing him in many ways, and in many forms. How to pick up that form which is most suitable for that person, that has to be decided from Rāśi Chakra, and not from Vargas. Because your body is in Rāśi. There are 16 Vargas and are divided into five harmonics, and these five harmonics are called Pañca-Mana.

1st is Physical Mind

2nd is consciousness

3rd is  sub-consciousness

4th is super-consciousness

5th is supra-consciousness

These are Aurobindo’s definitions. We are Aurobindo’s definitions for the five minds. I don’t use my own words, I use the words used by great-thinkers.

Ultimately everything has to come down to a form, otherwise, we have a problem in understanding and doing the mantras. If you can do a mantra for the formless or the Mahāśūnya, then you are ready for mukti, and don’t need Vaidika remedy. So, we are talking of physical bodies. Now, let us do the exercise.

Parāśara says when Jupiter is in the Lagna, alone, one should bow to the Śūladhārī, he has used the word triśūla, but has used the word śūla. It means doing “namaḥ” to the Śūladhārī. If the native does this only once, thousand pāpa are forgiven. I have translated the word “bow” to “namaḥ”. This is very important to get the correct translations. Śūladhārī can either be Rudra because Rudra has the weapon Śūla in his hand, or it can be Śiva. Bowing means Namaḥ. So, that shloka is talking about Namaḥ Śivāya. One having Jupiter alone in Lagna, if that person says “Namaḥ Śivāya”, only once, 1000 bad deeds are forgiven at that single moment. And, if you do 108, then 108,000 bad deeds/actions are forgiven at that single moment. And if you do it daily, crores of bad deeds are forgiven and that person gets mukti. The question is: why did Parāśara say this. That is what I want to know. Think about this, and explain why Parāśara said this.

Student: Karaka for Lagna in Sūrya

Guruji: Karaka for Lagna, is Sūrya. Right. Lagna Trikoṇa is Agni. Agni tattva means there is a physical form. When we are talking about Jala, its about heart, likes and dislikes etc emotions. But Agni has svarupa. Agni is light, and light enables you to see. This is the importance of Agni tattva, it enables you to see physical forms. Whenever a planet is in Agni Bhāva means 1st, 5th and 9th house; that planet is the Mirrored form of that Devatā. That’s why whichever Graha sits in 5th house, its mirrored form is the first one to come, that’s why that is the mantra Bhāva. First is Guru, and Guru indicates Śiva. So, the mantra is the most basic mantra: Oṃ Namaḥ Śivāya.It means namaḥ mantras are for Lagna because it is neither male nor female. First of all, we are talking about Lagna and we learned what Parāśara said.

1. Guru in Lagna is Śūlapāṇi Śiva.
2. Sūrya will indicate? Either Sūrya is the Devatā. Sūrya as Graha and devatā, are one, and we don’t differentiate between them. We should not differentiate between Graha and devatā, and it also helps us to lift the planet up. Or it can also indicate Agni.
3. Chandraa in Lagna : Gaurī / Pārvatī
4. Maṅgala in Lagna :Skand / Kartikeya
5. Budha in Lagna : Viṣṇu (Nārāyaṇa). Parāśara used the word Viṣṇu.

In some other cultures, if they don’t know about Gaurī, they could be worshiping water. Different cultures have different practices

6. Guru in Lagna: Śiva. Oṃ Namaḥ Śivāya
7. Śukra in Lagna : Lakṣmī Mā
8. Śani in Lagna : Brahmā or Prajāpati
9. Rāhu in Lagna : Durgā
10. Ketu in Lagna : Gaṇeśa

In fact, the correct translation is Caṇḍī. Caṇḍī for Rāhu in Lagna. You will make a mistake if you worship Durgā for Rāhu, there is a lot of difference between Durgā and Caṇḍī. Both are forms of Mā. Caṇḍī word comes from Caṇḍa and Muṇḍa. When demons or Piśāca enter the head, the person becomes evil. Caṇḍī cuts the head and puts it in feet of God and thus the person becomes peaceful. Enemy is not outside, it is inside. Rāvaṇa is inside. Jyotiṣa is very clear on this, there are no enemies outside. there are only mirrors.

So, Rāhu in Lagna is Caṇḍī. Ketu is Gaṇeśa, infact Vināyaka. The exact dictum is Kāloḥ Caṇḍī Vināyakaḥ. Very clear. Kāloḥ means Rāhu and Ketu, So, For Rāhu, it is Caṇḍī. Vināyakaa is for Ketu. Vināyakaa, the exact name is for Ketu in Lagna. Dont divert from this, I am =being very specific in this. Be very clear on what you are saying. What is the difference between Vināyaka and Gaṇeśa. What is the difference Caṇḍī and Durgā.

Student: Durgā is from Durgāti Nāśinī

Guruji: Dur-gati. That’s Gati, yo are talking about 4th house, because 4th house is Gati. Caṇḍī is with Muṇḍa, the head, Lagna. Whereas Durgā is 4th Bhāva, mother. Durga is fortress, where people feel protected. When enemies will attack you, you run to Durgā Mā for protection. Durga means fort. Durgā means lap of mother. Because when you will use that name for mantra that you will chant, the same will be spreading in your heart. Now, let us start the mantras.

1. Sūrya : Oṃ Sūryāya Namaḥ
2. Agni : Oṃ Agnaye Namaḥ
3. Chandra : Gaurī / Pārvatī : Oṃ Gauryai Namaḥ

Student: Jagdamba

Guruji: Mother has many names. Amba means mother and refers to 4th house. Today I am being very specific, you cannot be approximate. I want very specific mantras and names.

What would you say for the Moon in Śukla Pakṣa and Kṛṣṇa Pakṣa? The Moon has many forms. In Śukla Pakṣa, she is Gaurī, and in Kṛṣṇa Pakṣa, she is Kālī. We identify the Moon with its color. If the Moon is shining like Śukla Pakṣa in your Lagna, you will do Oṃ Gauryai Namaḥ. The Moon of Kṛṣṇa Pakṣa is Oṃ Kālyai Namaḥ.

What was the Bījākṣara of Agni? We are talking about Sūrya and Agni = Rāma. Bījākṣara for Jala is vam. now come to Maṅgala.

Student: Oṃ Skandāya Namaḥ

Guruji: I am not adding Om, its “Skandaya namaḥ” or “namaḥ Skandaya“; which one is better. Both are correct. What is the difference between both?

Student: If we are saying like Oṃ Namaḥ Śivāya.

Guruji: Right. It is told in Śiva Mahāpurāṇa. Oṃ Namaḥ Śivāya means “O lord Śiva, please forgive my sins”. Oṃ Śivāya Namaḥ means “O Lord Śiva, I want to stay near you”. What has Parāśara said? “A single bow to the trident holder will destroy the thousand sins”. Means: do that mantra which destroys your sins. This is what Parāśara has said. So, don’t use your own ideas, follow what Parāśara Muni has said: Oṃ Namaḥ Śivāya. It means you should do, “Namaḥ Gauryai” instead of “Oṃ Gauryai namaḥ”.

Namaḥ Gauryai

Namaḥ Sūryāya

Namaḥ Jātavedase, instead of Oṃ Agnaye Namaḥ

Whichever planet is in the first house, first do namaḥ and then add the name. I would like to be very close to Śiva, but the question is: we have done so many sins, if we go near Śiva, we will burn. Have I totally brought my kaam under control to be able go and stand near Śiva? If not, then don’t do Oṃ Śivāya Namaḥ, because that will burn you. Do Oṃ Namaḥ Śivāya. Only a perfect Brahmacārī can do Oṃ Śivāya Namaḥ. Parāśara Muni has asked us first to do Namaḥ and then take the name. So, we should do: namaḥ Sūryāya. Then? Namaḥ gauryaii. Then? Namaḥ Skandaaya. Then? Tell me the difference between Oṃ Viṣṇave Namaḥ and Oṃ Namo Viṣṇave.

Student: Oṃ Namo Viṣṇave

Guruji: No. There is a difference between śubha and pāpa Graha. When Chandra, Budha, Bṛhaspati; brihaspati is very pure that’s why there is this exception to the rule so that he stays pure and we are away from him so that not to impurify him. But Viṣṇu is the God himself, and the closer you go to God, the better it is. In Viṣṇu Sahasranāma, the thousand names of Viṣṇu are recited in two ways:

Oṃ Namo Viṣṇave, Oṃ Viṣṇave Namaḥ, Oṃ Vaṣaṭkārāya Namaḥ, Oṃ Bhūta-bhavya-bhavat-prabhave Namaḥ, like this. In this, namaḥ comes in the end. Namaḥ comes in the end. And in this same Viṣṇu Sahasranāma; Oṃ Śivāya Namaḥ is there. Because it is better to go as near to Viṣṇu, as possible. By being closer to Viṣṇu, you get means of occupation to earn some money. So, remember this subtle difference. Budha gives dhana, and work. A person will be better off being attached to his karma. That is the reason we use namaḥ in the end and so the mantra Oṃ Viṣṇave Namaḥ. Because Mercury has to do with your work, with your karm-yoga. Same way is with Venus and Lakṣmī Mā: Oṃ Lakṣmyai Namaḥ. So that you are attached with your wife and Lakṣmī Mā. See I am giving you a formula. The Graha which are of rajas guṇa, for those, use Namaḥ in the end. Budha and Śukra are two Graha of rajas guṇa. So: Oṃ Viṣṇave namaḥ; Oṃ Lakṣmyai namaḥ; we have used namaḥ in the end,  I am looking at the guṇa of the Graha, Budha and Śukra are of rajas guṇa, and the devatā, Viṣṇu and Lakṣmī Mā are of sattva guṇa. We are doing this according to the guṇa of the Graha and not of devatā. All Devatā are of Sattva guṇa, as far as we are concerned. Now come to sattva guṇa Grahas: Sūrya, Chandraa and Bṛhaspati. For these planets, namaḥ comes before the name. Oṃ Namaḥ Sūryāya. For Chandraa, it depends on the light, if there is high amount of light, then namaḥ is in before the name. If there is little light, then Moon is considered pāpa Graha, but guṇa stays the same, i.e., sattva guṇa. Use namaḥ in end if Chandraa has little light. Kālyai Namaḥ.

Remaining planets? Rāhu: Namaś Caṇḍikāyai. This is the mantra of Mārkaṇḍeya Ṛṣi. It means Mārkaṇḍeya Ṛṣi had Rāhu in Lagna. And that’s why he had fear of apamṛtyu (untimely death). So, he always said namash-chandikaayaii. If there is any planet in your Lagna, then always you namashkar mantra for Devī or devatā. It depends on you whether you prefer namash-chandikaayaii, or you prefer “Caṇḍike namaḥ”. It is up to you. I have given you both the pros and the cons. There are some people who do namaḥ as a prefix in morning and namaḥ as a suffix in evening. Morning, the sun is powerful, and they want to remove their sins. In evening, when Moon is strong, means emotions, they use namaḥ as suffix in evening. Try to understand the subtleties of the namaḥ mantras. For example, doing om namaḥ Śivaaya in morning, and om Śivaaya namaḥ in evening.

I am telling the truth to you and i have experienced this myself. I didn’t obey my gurudev when he taught the same thing to me. I did om namaḥ Śivaaya 10 malas in morning, and om namaḥ Śivaaya 10 malas in night. It was hard to sleep at night after doing mala of Oṃ Namaḥ Śivāya in night, whole night I would stay awake. Then after 3 to 4 days my mom was worried and thinking “he is again doing some new mantra”, she told gurudev, and gurudev scolded me. That is how I learnt the importance of this mantra. Mantra is not bad, our decisions are bad. After death, there is no need to sleep because there is no body, you are tired because you have to make your body work whole day, that is why you are tired. that’s why you can’t sleep if you do this mantra by using namaḥ as prefix, and doing 10 mala of that in night time.

Ketu: although upadeśa is for Vināyakaa as deity for Ketu, but I will use the word Gaṇeśa. It is because I like that name very much. Again I tell you very frankly, it is personal. You should ask the person before recommending a mantra to you, ask the person, what is the name that the person wants to use. Lagna is very personal, Agni is its tattva. So, we are clear on Lagna and planets in Lagna. For Śani, its Brahmā, and he is worshipped with the name Prajāpati. In the marriage ceremony, we do mantra of prajapati because Śani’s dig-bala is in 7th house. Those people who do prajapati mantra in marriage, they will have good marriage, and will have good kids, and kids will do good in their life. mantra is : Oṃ Prajāpataye Namaḥ. This mantra is done in evening, or before the sunrise. This mantra is not done if Sūrya is visible in sky. Any mantra for Brahmā, or Śani, should not be done when Sun is visible in sky. Now next stage: 5th house

5th house: If Sūrya is in 5th house, what does the Śāstra say, who should be worshipped? Śiva? or is it Sūrya?

Student: Sūrya is worshipped in Lagna

Guruji: This is correct. Sūrya is worshipped in Lagna. What if there is Guru in 5th house? Both Sūrya and Guru indicate Śiva? What does Śāstra say?

Student: SadaŚiva

Guruji: Have you read something like that in Jātaka Pārijāta or other books?

Student: No

Guruji: If you have not read then what can i teach, so shall we leave it at that, do the Kendras and do rest of it tomorrow? I will leave for the next class. And please remember it, you have to read about the 5th house for the next class and remind me in next class. And send me a mail one day ahead. So, we will take the 4th house now. 4th house is motherland, mother, mother-tongue, which are the houses having argala on this 4th house? 5th house is having?

Student: (Inaudible)

Guruji: Right. So, what will be meant from 5th house? Where will mother tongue come from? It will come from 2nd house, because it is 11th from the 4th. It is the argala of 11th from the 4th house. Please tell me about the 4th house. 4th house is primarily, Jala Bhāva. Jala means it is a form of Devī. We are talking only about the 4th house now, I am not talking about kark Rāśi. You tell me one by one about all Devīs and Mahāvidyās. Every planet is a form of Mā in this Bhāva. Be it any planet, it is a form of Mā. If someone is having Sūrya in the 4th Bhāva and you say it is Śiva; then you are wrong. Because it can only be a form of Mā. 4th house can’t be Śiva. Here, I give you one more tip. In the Saptarṣi Nāḍī, if Rāhu is in 4th house, then Atri Ṛṣi says that 4th house is the house of Mā, and one should light a lamp in Durgā temple in Rāhu-kāla. So, Rāhu was in 4th house and Atri Ṛṣi recommended Durgā for Rāhu. 4th house is gati and Rāhu causes Durgāti, so, Durgā protects from Durgāti given by Rāhu. So, if someone has Rāhu in 4th house, Durgā is necessary for Rāhu, that how you will save yourself from Rāhu in 4th house otherwise Rāhu will cause many problems, material as well as spiritual. Okay, what about Sūrya in the 4th house? I want the names of basic forms of Mātṛkās.

Student: (inaudible, suggesting Mahāvidyās in 4th house)

Guruji: You have zero application here, I have just taught that its Durgā for Rāhu and 4th house denotes a form of mother. But you are breaking that rule. Why do you come here from your home if you are not going to apply what I taught? I asked you for the basic forms of Mā, and you straight away reached to Mahāvidyā. I want the basic forms of Mātṛkās. If Mercury is in 4th house, what will be the form of Devī Mā? Won’t it be Vaiṣṇo Devī? If Mercury is Viṣṇu, won’t the name Vaiṣṇo Devī come from there? That form of Mā is complete in itself. There are three forms of mother in Vaiṣṇo Devī. The purna rūpa of Mā, you will see Sarasvatī Mā, Lakṣmī Mā and Kālī there together. She is complete. It is an example, I could be wrong. Tell me.

Student: (Gurvi Sarbani ji): Mercury can be Sarasvatī Mā.

Guruji: Gāyatrī is a form of the Devī? She said Gāyatrī for Sūrya, so, I also said Vaiṣṇo Devī for Mercury. If she can say why can’t I? GAYATRI IS NOT A DEVI, THIS IS INDIA, THEY INVENT NEW NEW DEVI. GAYATRI IS NOT A DEVI, GAYATRI IS A CHHANDA (METRE). There is so much superstition in India, Indians can invent Anuṣṭubh Devī tomorrow, Jagriti Devī, etc etc. These are chandas and not Devī. Indians do this. In Śāstra, Gāyatrī is a Caṇḍaas. I want primary forms of Devī, only. Give me the equivalents. In Lagna, we associated Agni with Sūrya, tell me the form of Devī which is fundamental and is Agni-related form of Devī.

Student: There are Nava-Durgā.

Guruji: Those are nine forms of Durgā. You are telling that we should take Nava-Durgā, and these two were telling me that it is Mahāvidyās. You should go in one line; for example: if somebody has Śani in 4th house, then its Kālī Mā for Śani. Kālī Mā is a fundamental form of Mā, and its the beginning form. Ādyā Kālī. When the child is first born, the form of the mother is Kālī. And from Kālī, dasa Mahāvidyās come. So, we start from Kālī Mā for Śani and then we walk the path toward Daśa Mahāvidyā. If Rāhu is in 4th house, then you should start from Durgā, and walk the path of Nava-Durgā. And in the same manner, I want the nine Fundamental Gati of the basic fundamental forms of Mā. Because 4th Bhāva is the Bhāva of Gati. Look at my horoscope, Rāhu is in my 4th house, and that is why I should take up the gati of Durgā. Somebody has Śani in 4th Bhāva, For Example, B. V. Rāman has Śani in 4th house, so, that is Kālī Mā, but which form of Kālī? He did that and went on and on, and worshipped to Tripurasundarī. And then he stuck on Rāja-Rājeśvarī, and everything even the name of his house is Rājeśvarī. But I want that first step.

Student: For Mercury, it will be Sarasvatī Mā

Guruji: That’s good. That is what I wanted to hear. That’s why I said Vaiṣṇo Devī, as a joke. Like she said Gāyatrī for Sūrya, i said Vaiṣṇo Devī is for Mercury. But the point is Mercury is Sarasvatī Mā in the 4th house. Mercury in the 4th house is purely Sarasvatī Mā. Always associated with Books. Check in horoscopes of any person, if Budha is in 4th house, I guarantee, the person will love to keep books, read books, buy books, will like libraries, if Budha is in 4th Bhāva. I am talking about Bhāva and not Rāśi. That’s why Mīna Lagna has Budha as 4th lord, and that’s why this Lagna is said to be the Lagna of Ṛṣis. As the 4th lord is Budha and controls the gati of Mīna Lagna people. That’s why two Lagna are considered to be same group: Mīna and Mithuna Lagna, both having Budha as 4th lord. That’s why if we understand the Gati of the person from 4th house, Gati is like starting of a river flowing, then we can easily find out where it will end or where it will go. If you cannot understand the starting, how can you know the end. This is the first step, and I need to know from which Glacier the river is starting. Moon is Gaurī, basic form.

Student: (inaudible)

Guruji: Very correct! I want the basic forms, fundamental forms of the Divine Mother (Mā). Bṛhaspati is Tārā; Śani is Kālī, Ketu is? See, you are stuck again, Because it is Agni, and where Agni comes in fourth house, you will be in a confusion as this is fourth house is a Jala house. Budha is Sarasvatī Mā and Bṛhaspati is Tārā because after reading the book, you have to digest the book. From blessings of Sarasvatī Mā, you read a book. But now you have to digest the knowledge inside it, and only Tārā can do that.

Student: Tārā is a Mahāvidyā.

Guruji: Yes, Tārā is a Mahāvidyā. But, Tārā is also an independent Devī herself and comes from the word Tāraṇa. That way she represents Nakṣatras. That is why Tārā is Nakṣatras. That’s why there is Chandra-Nakṣatra and also Yoga-Tārā (yoga-Nakṣatra). There are 27 yogas, so, we get Yoga-Tārā. Another name for Nakṣatras is Tārā, and that is the digestion of the knowledge. Whereas, Kālī is the main deity, she is also one of the Nava-Durgā, as Kālarātrī. That is why I want to be very clear. I want to understand the 9 gati of 9 planets. (gati means spiritual journey). One who gets the correct Gati, he will rise spiritually. So far we have got Gaurī for Moon.

Moon – Gaurī

Jupiter – Tārā

Mercury – Sarasvatī Mā

Śani – Kālī

Rāhu – Durgā

Which ones are left?

Student: Sūrya, Maṅgala and Ketu.

Guruji: I have always faced problems with these and in deciding the form of mother for these three because they are Agni Graha and the 4th house is Jala Graha. Tell me 3 gati for 3 planets.

Student: Bagalāmukhī

Guruji: That is a form of Kālī.

Student: Caṇḍī for Maṅgala?

Guruji: What is the difference between Caṇḍī and Durgā? Think and tell me.

Student: Durgāti nashini is for Mahishasura-Mardini, whereas, Caṇḍī is a very specific Durgā.

Guruji: Think once again. we took Caṇḍī for Lagna, it won’t come to 4th house. Cāmuṇḍā is associated with Ketu, the headless state, not Maṅgala. Maṅgala has a head. Cāmuṇḍā is not for Maṅgala. So, Cāmuṇḍā is for Ketu. If someone has Ketu in 4th house, …does somebody has Ketu in 4th house?

A Student: I have

Guruji: Tell me whenever Ketu Daśā has come, what was the situation in your home? In which Rāśi Ketu is placed?

Student replied: Tulā

Guruji: So, Ketu is 5th lord, and you have Karka Lagna, that is good. So, tell me how it has been?

Student: (inaudible)

Guruji: Were you stable or unstable at that time?

Student: Unstable.

Guruji: When was the next Ketu Daśā?

Student: Next Ketu Antardaśā came in the Mahādaśā of Jupiter in 1991 up to 1993.

Guruji: How was it?

Student: That was also, My life was unstable.

Guruji: Okay. then tell me about the next Ketu dasa.

Student: Now, Ketu Antardaśā is in Śani Mahādaśā, it started in 2005 and is currently going on right now.

Guruji; so, this period is the Ketu period

Student: Again unstability has come in my life,

Guruji: Right. Now you have got the answer to the root problem in your chart. There you go. You have got the answer. It has to be Cāmuṇḍā. Because when Ketu is in 4th house, it won’t let you sit peacefully in one place. The moment you feel that you have settled and are stable in life, Ketu will create such drama that you cannot even imagine. It will cause new new issues in your life that you have to handle, you will be running here and there, trying to get a hold of your life. But, Ketu will not let you be settled and make you hyperactive throughout its period. And, Ketu will surround you with same type of people who are hyper. So, Ketu does so much disruption in your life through disrupting your 4th house. You have to work at its root, and the root of all this problem lies in 4th house, Mother form related to Ketu, and that is Cāmuṇḍā. So, from Ketu, we will get Cāmuṇḍā. Am I clear? Now only 2 Graha are left: Maṅgala and Sūrya.

Student: Pārvatī for Maṅgala?

Guruji: Pārvatī is Parvataa-vāsinī, and parvat means mountains, and Maṅgala does not relate to mountains.

Student: Skandamātā.

Guruji: Skandamātā is a form of Durgā. She is one of the Nava-Durgā. see, you should study the divine mother like this. You see that Trikoṇa of Kālī Mā. You have to pick the roots, and then work forward. Without knowing the roots, you cannot worship Mā properly. For example, if you start Kālī for Śani, then it will go on to Daśa Mahāvidyā. If you start with Durgā for Rāhu, and go on, you will travel on the path of Nava-Durgā. And once you pick up Cāmuṇḍā, then you will go on towards every other form of Cāmuṇḍā and there are so so many forms of Mā that you cannot even imagine. Tell me about Sūrya. What is the form of Mā related to Sūrya? When we say Sati, it is related to purity, right? Sati is so pure that the body is burning, shining, .. like this think…what is the form of Mā that is related to Agni?

Students: (Gurvi Sarbani Ji): Svāhā

Guruji: Yes, Svāhā is the Shakti related to Sūrya. Wherever Agni will sit, we have to say “Svāhā”.

And from Maṅgala, who is related to Mṛtyu, Svadhā is the Shakti relating to Maṅgala.

These two Shakti, Svāhā and Svadhā are of Agni, that’s why I kept Cāmuṇḍā separate from Maṅgala. Maṅgala and Ketu are similar, but still I kept it separate for them as I had to keep Maṅgala and Sūrya together to understand Agni. Whenever Agni sits with Jala, he sits with Svāhā and Svadhā, because Maṅgala is like Army General or the commander-in-chief, and he will look at his army. So, when we will talk about Maṅgala, we are talking about Kula, family ancestors which have passed away. The chief of whole family is called kartaa and it is the story of Maṅgala and that’s why Svadhā is considered the Mother form of Maṅgala. Whenever you offer religious salutations to your ancestors, you will do Svadhā Mantra. Whoever ignores the family ancestors, they are badly beaten by Maṅgala. That is why it is crucial and indispensable to offer religious salutations to your ancestors.

The gati of Sūrya is about self and we offer everything in Yajña, by using Svāhā as a suffix in all the mantra used for oblations in Yajña. Svāhā is the Shakti which fulfills the Yajña. So, the Shakti is Svāhā. Svāhā is such a magical word, if you add it to any name of Devas, its becomes pure. Agnaye Svāhā, Agni becomes pure. Svāhā has the power to purify anything. Whereas Svadhā is considered impure, it is Maṅgala, so, it is related to Mṛtyu. Mṛtyu is considered impure. You have to understand. This is the primary Gati. So, if somebody is having Maṅgala in 4th house, what will you recommend to that person? You should say: “when Pitṛ-pakṣa comes every year, please perform Śrāddha for your Pitṛs, if you don’t do this properly, you will not be able to live peacefully”. My father has Maṅgala in 4th house. I always say to him “please do Śrāddha properly”. He doesn’t listen to anyone, and he never ever listens to me. He thinks, “how can Sanjay know any Jyotiṣa, my father was a good Jyotiṣa, and what is Sanjay as compared to my father?” You see my point? But the fact remains, the one thing he does sincerely, and he does it very sincerely, he has found that he feels very peaceful in his heart after  Śrāddha for our forefathers. And it was in his Bhagya that only he had to do all the Śrāddha ceremony for my grandfather and grandmother. It is very fortunate for a person to perform Śrāddha properly. He has Maṅgala in 4th house in Simha Rāśi, it was because of him, that the Śrāddha of our grandfather was performed so nicely. He was the main person behind it. So, If one Graha is sitting in one Bhāva, then it is very important to do that karma properly.

Student (Gurvi Sarbani Ji): other than that suppose we have to recommend to them a deity for worshipping,

Guruji: It is there. It will be a Kuladevī. Maṅgala will denote a Kuladevī as the mother form in 4th house. Actually, basically Maṅgala denoting Pṛthvī Mā, Pṛthvī Mā is the actual form of Shakti or a form of Mā, relating to Maṅgala in 4th house.

Student: Can it be Sītā?

Guruji: Yes, it can be Sītā also. Actually, the word Sītā is another name of Śukra. When a person has issues relating to Śukra, it is recommended to him to chant Sītā-Rāma, so that Śukra becomes pacified. This undefined relation between Śukra and Sūrya is the most difficult to understand. Sūrya gives the name “Rāma”, and from Śukra, we get Paraśurāma. Both are Rāma, Sūrya and Śukra are both sthira karak of father and defines your religion. Sūrya denotes dharma, and comes from father. Sperm also comes from father, that is Śukra. That is why Rāma and Paraśurāma are one. Paraśurāma comes first and then comes Rāma, and Rāma cannot come without Paraśurāma. Similarly, the story of Rāma and Sītā-Rāma. And when Parsuram completed his Avatar-duties, Rāma started doing his work and at that time Sītā was with him, so, Śukra is always with Sūrya. Remember this. But in case of Sītā for Śukra, we have diverted from the basic fundamental forms of mother. Basic form for Gati in 4th house, we are talking about gati and not about Ātmakāraka, we are actually talking about Bhāva. The word Bhāva related to manas (mind). And we are talking about Mantra from Mana. We are not talking about atma here. today we want to clarify on Bhāva. Her question was: “if Maṅgala is in 4th house, which form of Mother should we worship”? Like I said: Kuladevī or Kuladevatā. Maṅgala talks about Kula (family). Because Pitṛ includes Mātṛ, you should not separate Pitṛ from Mātṛ, and when we do Śrāddha, we should do it for both Pitṛ as well as Mātṛ, it is called Pitṛ-Pakṣa, but basically, it is for both Mātṛ and Pitṛ, forefathers including foremothers. For Maṅgala, it can be a manttra that is used in performing Śrāddha, or you should also know about the four kinds of Tarpaṇaa. Please learn the four kinds of Tarpaṇaa and its purpose, it is for four Kendraa. Its about how to offer water to Pitṛ. It gives peace. You will feel very peaceful inside, you will calm down like anything. You try it. Try the four types of Tarpaṇaa, its for Lagna, 4th house, 7th house and 10th house. That is what we are doing. Learn it today from us and try it yourself tomorrow morning. And it should be done with four mantras one each for each Kendra. You can decide these four mantras from your own charts.

So, 4th house was about forms of Mā. and it is clear. Right? So,

So, let’s talk about Svāhā. Sati is also related to Svāhā. And, Jyoti etc, and all the Devīs associated with fire, come from Svāhā. There is a form of Mā called Dīpa Lakṣmī Mā, which stands holding Dīpaka in hands, I like that form very much. If you have Sūrya in 4th house, you should worship that form of Lakṣmī Mā Devī, she will fructify all of your prayers, because Sūrya or Maṅgala is in 4th house and that is Agni in 4th house. So, Lakṣmī Mā is holding that lamp (dīpaka) in her hands and standing like that, that form should be worshipped for Sūrya and Maṅgala in 4th house. You have seen that murti in my house.

Student: If there are more than one planet, should we take the strongest?

Guruji: Of course, only the strongest will win and will decide your Gati.

Student: I have guru with another planet which is nīca.

Guruji: Then, choose guru. Guru will give you Gati. So, it is jupiter, and the basic mantra is Tārāyai Namaḥ. I am not teaching spirituality here. I am only giving you a start. You should work further. You find out, you study and you go further, why are you expecting me to teach you. I am not a teacher of spirituality.

Student: (inaudible)

Guruji: See, this is Jyotiṣa. In ancient days, people understood that this person is a Jyotiṣī and the job of a Jyotiṣī is to tell us why something is happening, and we can go to Guru and learn that later on. But, that is not understood today by people. This is important for me to say it, that, “this this is the reason and root of the problem”, and then you can go to a guru and learn it. Most of the Jyotiṣī today are not explaining the facts, they are just talking about “this Graha is sitting here and that Graha is sitting that, this Graha is doing this and that..etc..”. That is your own business, I mean why are the Jyotiṣīs telling this to clients who don’t know Jyotiṣa. When a common man goes to a Jyotiṣī, you should address the problem of the person and try to find the solution to the problem.

Student: (inaudible)

Guruji: So, there is more, you are learning Jyotiṣa, if you have to know then its fine, and you should know and understand well otherwise how can you help someone else? See, in Odisha, we are very strict in these matters, I am not a Spiritual Guru, so, I am not qualified for that, and I also say this.

For example, who can teach Ṛgveda? the person who has kept perfect Brahmacarya till 44 years of age, only he is eligible to teach Ṛgveda. The people who are trying to teach Ṛgveda, have they been perfect Brahmacārī till 44 years of their age? When you don’t have that knowledge in you, then why are you trying to cheat others? Although its not bad to talk about Ṛgveda, but teaching it when you know that you are ineligible to teach it, its like cheating others. This is the reason Ādi Śaṅkara established the order of Śaṅkarācārya. So that people keep perfect Brahmacarya. The moment Brahmacarya broke, Veda falls. See, it happened in Kanchi. Why did it happen in Kanchi? Read the full story about Kāñcī Maṭha, and Jayendra Sarasvatī Mā. The news you are seeing today, the root of the problem is old, you have to read about it. This story is started when his gurudev was alive.

Student: What happened at that time?

Guruji: We will discuss personally, not in class, otherwise it will be recorded and many people will listen. Visti sits with me so many times, he came from Denmark, and we used to discuss so many things, he knew nothing about all this when he first came from Denmark. I used to teach him. So, we have completed the fourth house.

7th House:

7th house is the root of Vāyu. 7th house defines linga, and linga means Strī-liṅga (female) or Puṃ-liṅga(male). That is: the definition of physical body sex, i.e., male vs female. Strilinga means feminine form, and Puṃ-liṅga means male form. A person is male or female, it is decided from the 7th house, you cannot tell it from the face. You decide male or female nativity from 7th house only. Am I clear? So, the 7th house, is the one that determines sex as male or female. In the 7th house, male Graha will take male form and female Graha will take female form. So, if Maṅgala is sitting in 7th house then it is a male deity, or if Śukra is there, then it is female deity. Please be clear on it. If neuter planet is sitting on 7th house, then it is neuter deity.

Maṅgala. Maṅgala is Brahmacarya, so that deity who kept absolute-Brahmacarya, and that is Hanumān Jī. If Maṅgala is in 7th, then it is Hanumān only, as he kept perfect Brahmacarya and never gave sorrow to any Woman. 90% of the people who keep perfect Brahmacarya, tend to give sorrow and hatred to Women. To supress their own shorcomings they start hating women, and because of that their Brahmacarya gets corrupted and earn bad karma also. So, Hanumān is perfect. You see Bhīṣma, why is he not considered worshipped? Because you see what he did to Amba.

Sūrya . Which deity will indicate by Sūrya in 7th house? One thing is clear that Sūrya is Puruṣa, so, what kind of Puruṣa is he? Brahmacārī? Or Old? He is not old. Old is actually napuṃsaka or neuter.

Take this rule: when you are born you are Chandra. Until maturity child is neuter, thats why Budha is considered neuter girl. Because that girl child is not teenager yet. That is why Budha is female child. Maṅgala is a male who is mature but not ready to marry. That is why Maṅgala represents Brahmacarya. That is why male child is Maṅgala only because he is not ready to marry and is known as bāla Brahmacārī, and is denoted by Maṅgala. Whereas a female child will be Budha until maturity and will be Venus after maturity. Venus is a woman who is married or ready to marry. Guru is a married male or who is ready to marry. that is why Maṅgala became Guru after marriage, and Budha became Śukra after marriage. That is why if Guru influences the marriage prospects or indicate the potential-husband, then its possible that that woman can get married to an already married male. Guru is married man. Śukra is married woman. Budha is unmarried Virgin. Maṅgala is unmarried Brahmacārī. Then kids are bornn because of Bṛhaspati and Śukra, that is why Guru and Śukra can cause marriage and children. And after having children, they become mother and father. So, Śukra becomes Chandra and Guru becomes Sūrya. Then there comes time, when role of mother and father finishes, and children have married, grandchildren are born. Now, both become Śani this is after the age of 70. At this time, if husband is alive and wife passes away, Śani becomes Rāhu. If wife is alive and the husband passes away, she becomes Ketu because head is gone. That’s why Rāhu is male and Ketu is female.

Now, come back to Sūrya. Maṅgala denoted Hanumān because Hanumān is an example of perfect Brahmacarya. Therefore, those deities who have become example of ethical perfection, are denoted by Grahas in 7th house.

Student: (inaudible)

Guruji: I have told you the whole concept and still you are doing silly mistake. I told you from birth till death, how the flow goes. Taking that as the base, please tell me what will be the ideal form indicates by planets in 7th Bhāva, this Graha teaches you how you should live in society. Śrī Rāma has Maṅgala in 7th house, but in his life had to live like a Brahmacārī most of his life. When he did Aśvamedha Yajña, wife was required to sit aside him in he yagya ceremony. But she had went away. So, there was a gold statue put aside him as a representation of his wife Sītā, for the Aśvamedha Yajña. He had seen a lot of pain in his married life, because of Maṅgala. Because Maṅgala wanted him to be Brahmacārī. Whenever he wanted freedom from the sorrows created by Maṅgala in 7th house, only Hanumān helped him. Read it. There will certainly be pain if Maṅgala is in 7th house. Only way to be saved from pain is Hanumān and only Hanumān. Like this, think and tell me about Sūrya, and also tell me about Chandra in 7th house. What about Jupiter in 7th house?

When Jupiter is in 7th house, that is like that man has just married and is trying to make a child. That Jupiter in 7th house, is Indra. Indra is the one who gives blessings for children. Indra is worshipped because he can give you good children. You will get very nice children if you worship Indra and have Jupiter in the 7th house. If you have Śukra in 7th house, Devī is Śacī. Śacī is not Lakṣmī Mā, and in 7th house, we are linked Venus to Śacī. Like Jupiter wants kids, Śacī also wants Kids. So, Jupiter and Venus in 7th house are actually Indra and Śacī. I could link Jupiter and Venus in 7th house, with, Indra and Śacī respectively, because I am only talking about sexuality and children. I do not let my focus go. I don’t deviate. Maṅgala in 7th house, denotes Hanumān. Because Maṅgala and Budha indicate childhood.

Budha indicates Kanyākumārī Devī. In Nepal, girls who are not adults, are considered religiously respectable. They are worshipped in Nepal. It is about Budha in 7th.

Maṅgala became Jupiter after marriage. Budha became Śukra after marriage. Now, they want kids. Guru and Śukra denote kids from husband and wife respectively. Jupiter becomes father Sūrya. Śukra becomes mother that is Chandra.

Student: : Śiva-Pārvatī

Guruji: We have already done that. Brahmā gives longevity. Marriage is a blessing of Śiva-Pārvatī. Wealth is a blessing of Śrī Viṣṇu. These three concept come in Hari Yoga, Hara Yoga, Brahmā Yoga. Now tell me about Sūrya and Chandra.

Student: (inaudible)

Guruji: Why

Student: Chandra is a motherly form

Guruji: Just married woman? No.

Student: (inaudible)

Guruji: When we talk about Pārvatī Mā, we are talking about Gati. Before coming to 7th house, we were discussing about 4th house. you forgot Pārvatī? All that story which we discussed in 4th house, is from the word Pārvatī. Then we discussed about 9 forms of Mā Pārvatī for nine planets. Those nine planets in the 4th house, are the nine forms of Mā Pārvatī.

Student: (inaudible)

Guruji: We are talking about ethical and moral perfection which is focused on one subject. Sūrya is governance of family. Śiva is not bothered about governance of family. Believe me, Śiva is just not bothered about governance of family. If two brothers are fighting who will they go to, to resolve the issue? They will go to the leader of family, Sūrya is that leader of family when it comes to the 7th house. Here in the 7th house, I am talking about the family and Kula. Marriage is done for family, to increase the family. Okay, now tell me about Sūrya and Chandra in 7th house.

Student: (inaudible)

Guruji: There should be perfection. For Maṅgala, there are many Brahmacārīs, like the four sons of brahma, but I have not taken them because they disobeyed their father. To keep their own Brahmacarya, they disobeyed their father.

Student: (inaudible)

Guruji: That is right. So, tell me the answer to my question.

Student: It must be Sūrya

Guruji: Yes, but you are blindly taking the name. There is a particular form in which he is the perfect father and in this form he can punish his own son. He did not back down from punishing his own son. Because it is important for father to give punishment because otherwise how will you keep discipline in home? Āditya is that name. Adi means the creation or the start of universe. He is the father because he has given birth to you. Āditya is that name. Near Delhi, there used to be his Huge Temple. Have you ever thought this that there is no big temple near Delhi. How can this be? See the big temple in Jagannath Puri. There was a small king there, he made that big temple of Jagannath Puri. Delhi has had such huge Kings, wouldn’t they have built temples? Have you thought? There was a temple. That temple of Delhi was one of the tallest temples of India. That was totally destroyed, not even one brick was left. Shri Krishna taught Arjuna to worship Sūrya. Delhi was Indraprastha where Arjuna used to follow Shri Krishna. That time Dharma was very strong over here.

Chandra: From Candra, you will see an ideal mother. Who is that ideal mother. Think about Jala. Ideal mother is the mother who can punish the child when necessary. Who can herself drink poison but will always do good for children, that Mukti is certain. Who is that mother? Gaṅgā. She gave mukti to her 8 sons. One was left, Bhīṣma. Gaṅgā! Whoever was born from the lap of Gaṅgā, attained Mukti. Wow! Feel this for a while, think on it. Who can an ideal mother than this? Gati is Pārvatī. But Ideal Mother is Gaṅgā. Gati is that path to Mokṣa, but the water that flows on that Gati, is Gaṅgā. Gati is mother and Jala is also Mother. But one is visible, that is Gaṅgā. You cannot see Gati i.e., Pārvatī, but you can see Gaṅgā. Think about ideal Women, Draupadī etc.. but those were all wife, ideal wife. Who was the ideal Mother? Gaṅgā was the ideal mother. Chandra means mother.

Student: Kuntī.

Guruji: Kuntī was ideal wife. She was not an ideal mother. If she would be an ideal mother, she would have slapped hard on Duryodhana at the correct time even long before starting of war, she wouldn’t have waited for war.

Student: Sītā

Guruji: Sītā was an ideal wife not an ideal mother. Whatever Rāma wanted she did. He asked her to go to jungle she went to jungle without even making a little noise. Not even once did she make a noise that this was right or wrong.

Student: the exile for 14 years?

Guruji: I am not talking about that. I am talking about second jungle. First one was so easy because she had to accompany Rāma. Rāma was with her. She was not an ideal mother, because her children picked up weapon against their father. She made mistake on that. Whereas, see Gaṅgā, basic concept of ideal mother is that Kids should be Mukta the moment they are born. That was fantastic. Think of the concept that I am talking about. Ideal mother from the view of a body, because when we are talking of mother we are talking of a body we are talking of Jala.

Student: In that way, Yaśodā was the Ideal mother.

Guruji: Yes, she is very Ideal. I gave you an example, rest you can think. We have done Sūrya and Chandra, i.e., Agni and Jala. Sūrya is Āditya, Chandra is Gaṅgā.

Next step is Śani in 7th house. Napunsaka but still has to follow dharma. It is that time of inheritance, Śani is karaka of 8th house. He gives all the property and wealth to his children. He is karaka of 12th house, and goes to Vanavāsa. 12th house: he goes very far away from home. See the karakatwas, 8th house inheritance: all he earned, all the property and wealth he gives to children, and goes to vanvaas, or Sannyāsa, and he promises to children that “I will stay away from your lives and will not give sorrow to you, you live and enjoy life, we have lived our life, that is Śani, and spirituality comes from there. Vānaprastha. So, at that part of time, there is no distinction between male and female. That’s why he is a follower of customs and traditions, so, tell me who should i consider Ideal in that matter?

Student: There is that form of Śiva

Guruji: You choose a Śiva name for everything, then what is the need for other devatā?

Student: That form is a mahayogi form

Guruji: Mahayogi is a different thing. We are talking about a Parent who has given everything away to his children and has gone away to vanprastha. that is Sannyāsa. That is why Sannyāsa Yoga comes from Śani. Sannyāsa and Vānaprastha come from Śaniand its reason is the one which I told you. So we need an ideal Sannyāsī. So, think about Sannyāsī. Now if you say Ādi Śaṅkara, I would agree because he is an ideal and has prescribed and structured the whole Sannyāsa practices. He is perfect Sannyāsī. Because when we are talking Śani and 7th house, we are talking about Perfect Sannyāsī. Whose Sannyāsa was perfect?

Student: Buddha.

Guruji: Was his Sannyāsa that perfect? Did he went to Sannyāsa with his wife? you are thinking him to be perfect but he was not perfect. There are responsibilities, we cannot

Consider Buddha as Ideal. He did so much good for the world. But he was not an Ideal Sannyāsī. Ideal is that which can be followed by everybody else. It will be nice if all the people followed. For example, if Buddha was ideal, why don’t you go, right now you are ready to become Buddha Deva. Ideal is that what you can follow.

Student (Gurvi Sarbani Ji): (not clear)

Guruji: Sorry madam, I do not agree with that. For me, four AshRāmas have to be completed, I am very clear on that, the one who takes Sannyāsa without marrying, that is his foolish notions. I have my opinion on this. That is I told you that I am not fit to teach spirituality. And I don’t want to argue on it. Then that is the story of Ādi Śaṅkara, he went out of his body, entered someone else’s body, lives though marriage and all that, and come back and argued back. If you can do that, then argue. Otherwise, don’t argue. Think calmly, Ādi Śaṅkara also had to do it. He entered someone else’s body and had sexual activity with that man’s wife, but because marriage is with Physical body, Ādi Śaṅkara can’t be blamed. He did that activity and understood that, and came back to his body and argued and defeated that Brahmin Couple in argument. But he also has to do that. So, whoever takes Sannyāsa without doing that then Sannyāsa is incomplete, so, sorry i don’t agree with you. From that point of view, Thakur Rāmakrishna is perfect, and Vivekananda is not perfect. I am very clear on my thinking.

Okay? So, let us not get into that. So, tell me about ideal example related to Śani in 7th house.

Student: Janaka

Guruji: Janaka Ṛṣi? Yes, upto a large extent he was perfect. Okay, who in devatā will be considered? You have follow an ideal.

Students: Narada

Guruji: Yes, he wanted to marry, but he was stopped Śrī Viṣṇu. He was never against marriage, let us be clear on that. He was clearly wanting to marry. Bhagvan thought if Narad leaves Brahmacarya what will happen to sansara? But he cannot be considered an Adarsha (ideal). Think think. Have you heard about deities of Śani? Śāstā, have you heard about him?

Students: Like Śāstra.

Guruji: Right! The teacher of the Śāstra.

Students: (inaudible)

Guruji: Do not mix that Bal Brahmacarya of Hanumān Jī with Saturn. You are mixing Maṅgala with Śani.

Student: No, No, I am not mixing, I want to know what are we looking for in saturn?

Guruji: You were not listening when I was explaining the whole concept about flow of life from birth till death and nine planets?

Student: (inaudible)

Guruji: Yes, you should search. if you find that name, we will put it here

Student: (inaudible)

Guruji: So, how can you worship him as an adarsha?

Student: It should be Śani Graha

Guruji: Why are you mixing it up, We did Āditya for Sūrya in 7th house. It should be a devatā and not a Graha. Why are you mixing it with Graha? You have to decide a devatā.

Student: (inaudible)

Guruji: We cannot consider him as an adarsha. You should study that and come back to me. Also find devatā for Rāhu and Ketu in 7th house. Rāhu is male and is Man who lost his wife. Ketu is female, and is the woman who lost her husband. And because Rāhu and Ketu are reverse, we will se Widow from Rāhu and widower from Ketu. This is reversal of Rāhu and Ketu. So, in any horoscope, if nodes are afflicting the 7th house, you could lose your spouse. Now we must find out what we should do, so that we don’t see that sorrow in old age, so that there is a tiny gap between passing away of both. So I leave Śani, Rāhu and Ketu to you because it is Lunch Time. And we will continue with this, because we have to understand the houses and the Grahas.

Student: (Gurvi Sarbani): Viśvāmitra

Guruji: Viśvāmitra was not ideal at all, he fought with Vasiṣṭha Ṛṣi took everything from him. How can he be ideal, he tried to steal and take away everything from Vasiṣṭha Ṛṣi, I will never follow him, he cannot be followed and should not be followed by an ordinary person.

There is a Ṛṣi by chanting whose name even a Śūdra becomes Brāhmaṇa. What is his name?

Student: Paraśurāma

Guruji: No. No. No. Think harder. Only by chanting just his name, Śūdra becomes a Brāhmaṇa.

Student: (Gurvi Sarbani): Atri

Guruji: No. Atri name is good for body, and for curing diseases, for getting good medicine, for finding an excellent doctor.

Student: (Gurvi Sarbani): Vyāsa.

Guruji: No. No. Like this you will say 5 to 10 more names, at least one can be correct.

Student: Jaimini?

Guruji: Elephant is the hint. What is the Sanskrit name for Elephant? Mātaṅga Ṛṣi, his name is enough, Śūdra becomes a Brāhmaṇa. Only name is enough. His daughter is Mātaṅgī, whose darśana is enough to burn bad karmas of many previous births. That’s why i said Elephant. I gave clue, still you couldn’t tell. Mātaṅga Ṛṣi.

Okay. Done. Thank you.