INDEX

Chapter I
Theory and Laws of Karma .................................................................................. 1
Chapter II
Types of Karma ................................................................................................... 4
Chapter III
An Emprirical Contradiction ................................................................................ 8
Chapter IV
Prarabdha ......................................................................................................... 11
Chapter IX
Division of Houses............................................................................................. 23
Chapter V
Fate and Frewill/ Prarabdh and Purusharth ...................................................... 12
Chapter VI
Other Categories of Karma ............................................................................... 16
Chapter VII
Tracing the roots of Jyotish ............................................................................... 17
Chapter VIII
Tri skandha Jyotish Shastra ............................................................................... 20
Chapter X
Science and Astrology ....................................................................................... 27
Chapter XI
Astrology and Psychology ................................................................................. 30
Chapter XII
The Five Koshas ................................................................................................ 32
 CHAPTER-1

THEORY AND LAWS OF KARMA

O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the
whole of your Prarabdha (that portion of past Karma now being enjoyed.) without making
any complaint (of it).
- Nada Bindu Upanishad verse 21
WHAT IS KARMA
Karma is derived from the Sanskrit word ‘KRI’- which means 'to do'. Thus all that we do is
karma. All Actions are Karma.
Technically this word KRI’ also means the EFFECT of ACTIONS. In other words it means the
effects, of which our past Actions were causes.
The simple definition of Karma is that “each and every physical action or deed that you perform
with the cooperation of the mind, right from morning to evening, during the whole day and
night, during the whole week, whole month, whole year and during the whole of your life right
from birth to death is called Karma”.
For example, getting up, sitting down, taking bath, washing, walking, standing. going to job,
doing business, crying, laughing, awakening, seeing, joking, inhaling, exhaling, thinking,
speaking, not-speaking, eating, not-eating drinking, not-drinking, smelling, not-smelling,
touching, not-touching, grasping or throwing by hands, passing or not-passing stool and urine,
indulging or not indulging in sex, etc. - all these physical actions performed by all your ten
senses organs and limbs, performed as influenced and propelled by the likes and dislikes,
attachments and non-attachments and with the co-operation of your mind and intellect are
called 'Karma’.

TRACK OF KARMAS IS MYSTERIOUS

Lord Shri Krishna has Himself proclaimed in Geeta that it is difficult to understanad the
intricacies, extent and shape of karma (Action) as it is so complicated, intricate, zigzag,
inscrutable and mysterious because the life is such. The trail of Karma (Action) is intractable.
WORLD DOMINATED BY KARMAS

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Goswami Tulsidas ji has aptly described in Ramaayana

The whole universe is governed by the Law of Karma and the most important section and the
fundamental principle of this law is -
JO JAS KARAI SO TAS FAL CHAKHA - meaning thereby As you sow, so shall you reap. As the
karma implies not only Action, but its result also.
1. cause and effect
2. action and reaction
3. effort and destiny
And Cause and effect, Action and reaction, Effort and destiny are all equal and opposite.

THE LAW OF KARMA - WHY

As we know, to run institution certain laws and rules are required to be framed for its smooth
and efficient day to day working. As for example, Department, be it muncipality, revenue or
taxation department have their own rules and regulations for their smooth and efficient
adminstration. Even a small Village Panchayat, has got its own separate laws and rules under
which it is governed.
In the same way, there must be some law which governs the administration of this whole, vast.
infinite universe.
Pick up the panchang and see how the time of rising of sun increases from January onwards and
length of the day grdually keep increases and length of the night grdually decreases till summer
solstice. And after summer solstice the length of the day starts decreasing and that of night
starts increasing. This is because the earth, sun, moon, stars, planets etc. go around each other
on their pre-destined orbits as shown in Astronomy. The inception, maintenance and
dissolution of all the animate bodies and inanimate objects and things in the whole universe,
the coming of winter, summer and monsoon season, the ripening of fruits, flowers, grass and
shrubs on the earth, the evaporation of water from the sea to the sky, the fomation of the
clouds and their showering on the earth, the mysterious running of the cycle of birth and death
etc. for the smooth and effective administration and execution of all these environments, there
must be some strict law under which the whole infinite universe is governed. This law is known
as the Law of Karma.

THE LAWS OF KARMA

The distinct features and the important characteristics and criteria of the Law of Karma are as under :
(1) The Law of Karma is eternal :

2
 It has come into force with effect from the date on which the sun started rising In the east, since the
inception of the universe and it will remain in force till the end of the universe, the day on which the sun
will stop rising in the sky.
(2) The Law of Karma is Universal :
It is applicable to one and all the persons and creatures in all the countries in the world
and the entire universe. Not that it is applicable only to Indians and that too only to
Hindus because this concept has its roots in ancient hindu scriptures and was reiterated
by Lord Krishna in Bhagwad Geeta on the battle field of Kurukshetra in India. It is
applicable to all people from the human races, castes and creeds in the whole world,
irrespective of the fact that whether they know/accept it or not.
(3) The Law of Karma is Applicable :
The law of Karma is applicable in all the generations and eras of earthly cycles, Satyug,
Treta, Dwapar and Kaliyug and in all the centuries - past, present and future.
(4) The Law of Karma is Totally Perfect :
There has not been a single amendment in the law up-till now since time immemorial and
there is not going to be a single amendment in the law till the end of the entire universe.
There is not a single ‘proviso’ in the law. There is no such mention or words like ‘Provided
that’ or ‘Not withstanding anything contained in the Act’ etc.
(5) There is Not a Single Exception:
In this law of Karma, nobody can escape the provisions of this law. Even the father of Lord
Rama could not escape his destined death due to the forced separation of his son Rama.
Shri Rama also in due respect to this law, did not interfere by giving extension of life even
to his own father Dasratha at least for fourteen years till his return from exile. The
omnipotent formless (NIRAKAR) God, once incarnated in the human form (SAKAR) as
Rama, he too had to humbly respect and obey the Law of Karma and he did not show any
favouritism or partiality to anybody, even to his own father. Hence this law is so strict that
even God can't escape its effect.
The most important section of the law is
JO JAS KARAI SO TAS FAL CHAKHA
As you sow, so shall you reap.
The wrong doer will definitely be punished for his wrong deeds. Nobody can escape the
penal provisions of this law. There is no escapement and no exception is allowed in its
application. Similarly a pious man performing good actions will definitely be rewarded for
his good deeds Each and every good or bad action will have equal and appropriate
reaction and will invariably rebound on the doer attracting just reward or punishment.

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 CHAPTER-II
TYPES OF KARMA
All Karmas are divided into following categories according to their stages as under :
 KRIYAMAN KARMA :
Kriyaman Karma means an action done at the spur of a moment or time in the present
tense which instantaneously bears fruit and results in reaction then and there.

 SANCHIT KARMA :
‘Sanchit’ means acumulated Karma. Sanchit Karma means the actions done but not yet
ripe to give fruits immediately or on the spot but take some time to get ripened. Such
Karmas are kept pending in the balance waiting for the opportune time to become ripe.
to give fruits in future. Till then they remain in balance and are accumulated. Until their
fructification, these Sanchit Karmas would not be neutralised.

 PRARABDHA KARMA :
Prarabdha Karma means those actions, out of the accumulated Sanchit Karmas which
have now become ripe and are ready to give fruits. They are commonly known as
destiny, luck, fate, fortune etc.

 AGAMI KARMA :
Agami Karma means those actions which are yet to take place. In the vedantic literature
there is a beautiful analogy. A bowman has already sent an arrow and it has left his
hands. He can not recall it. He is about to shoot another arrow. The bundle of arrows in
his quiver on his back is sanchit karma. The arrow he has shot is Parabdha Karma and
the arrow which he is about to shoot from his bow is Agami Karma.
Let us understand the detailed meaning and the impact of the above three categories of
Karma with illustrations.

 KRIYAMAN KARMA :
Kriyaman Karma means the action that one is doing in present, in the spur of the
moment-right now and right here-is kriyaman karma. Any action that you do at any time
or moment in the present tense will give its fruit immediately and on the spot. It is
called KRIYAMAN KARMA. Any action is bound to have reaction, any cause is bound to
have its effect and any effort is bound to result into fixed destiny. This is the immutable
law of Karma.
For example: (1) You drink water and at once your thirst is quenched, you got the fruit
of your action of drinking and finished with it (2) You ate and immediately your hunger
is satisfied, you got the result of your action of eating and your action is exhausted and

4
 neutralised and the account is cleared. (3) You got the result of your action at once, the
cause resulted into effect and the account of action is closed. (4) You inflicted verbal
abuses on some one and he being thus provoked immediately gave you slaps on our
face. The account of give and take is.cleared and closed on the spot. The law of action
and reaction, cause arid effect operated and ceased, this is kriyaman karma.

 SANCHIT KARMA
However, there are certain Kriyaman Karmas which do not ripen to give you their fruits
immediately. They, therefore, remain pending in deposit waiting for the opportune time
to ripen and bear fruits at the appropriate moment in future. Till then they are kept in
abeyance and get accumulated. They are calied SANCHIT KARMA (accumulated Karmas).
For example you abuse somebody to-day but he will wait for an opportune time to take
revenge after few months, you harassed or tortured your parents in your young age
causing a lot of anguish to them and your children will torture you in your old age, (iv)
you tried and laboured enthusiastically with great devotion to become a proficient
musician or a famous painter but before acquiring perfection you left your body. Even
then your labour of the present birth is not wasted. In your subsequent birth or births
you will continue your efforts and will definitely reach your goal of perfection and will
get the fruits of your labour and devotion of your present birth.
The wheat seeds take 120 days to ripen and be ready for reaping as wheat corn, a
mango tree starts bearing fruits five years after sowing its seed, a jack fruit tree will start
giving fruits after 10 years. Thus it takes time to germinate into ripe fruit, for the cause
to be transfomled into effect. Thus time varies according to the nature of the seedlings
and potentiality of that cause or action.
Thus certain actions and efforts in the present (Kriyaman Karmas) do take time to ripen
to enable them to yield fruits. Till then they are kept in abeyance and get accumulated
in the balance as Sanchit Karmas. But anyhow, every action will have its reaction, every
cause will have its effect and every effort will have it destiny determined in due course
of time without exception.
Taking example from the epic Mahabharata at the end of the war King Dhritarashtra,
who had lost all his 100 sons in the battle field, inquired of Lord Krishna as to why he
met with such a disastrous loss even though he did not remember to have committed
any such horrible sin during his present lifetime. Lord Krishna, out of respect and
sympathy for him gracefully bestowed upon him divine vision, so that he could visualise
for himself the heinous act perpetrated by him in any of his previous births which was
responsible for his current misery. Thus aided, Shri Dhritarashtra discovered that fifty
births back when he was a hunter of birds he once threw his burning net on a tree
causing hundred small baby birds to be entrapped and burnt to ashes, while the
remaining big birds flew away but they became blind due to the scorching heat of the

5
 burning net. The effect of this horrible sinful deed was that Dhritarashtra became and
remained blind all throughout his present life and also lost his 100 sons Dhritarashtra
wondered and further inquired from Lord Krishna as to why that sinful act did not
immediately rebound on him to punish him in the same birth or even during his
immediately next birth, and why it remained dormant as Sanchit Karma for such a long
period of fifty lifetimes. Lord Krishna smiled and replied that his past sinful deed had to
wait for an opportune time up to 50 births during which time he could earn and
accumulate enough pious deeds to merit him to be eligible to get a hundred sons in one
lifetime so that his previous sinful Sanchlt Karma could instantaneously confront him
with the effects of his evil action.
Thus, nobody can escape or avoid the punishment for his sinfuiI actions even after 50 or
five hundred births. Of course, the sinful deeds will remain dormant as Sanchit Karmas
waiting for the opportune time to confront the person. So long as the stock of his pious,
meritorious deeds is not fully exhausted, the sinful deeds will not be able to attack the
person and will wait their time. His sins will catch up with him at the most opportune
time, and will definitely attack him even after hundreds and thousands of births. Thus
there is neither delay nor any chaos or confusion in the realm of God. God is full of both
mercy and justice. There are innumerable such instances and episodes in our Scriptures
and also in our day-to-day life propounding this doctrine of Karma that “as you sow, so
shall you reap” the fruits either immediately or in due course of time as and when they
become ripe - either in the present life or in the subsequent birth or births to come.
Suppose, somebody is to pay you a sum of Rs. 20,000/- but cunningly refuses to pay it.
Hence you file a civil suit against him for recovery. The court issues warrant in your
favour. But he cannot recover the money because the debtor is currently bankrupt.
However, the demand warrant will not, therefore, be cancelled, but will only be kept
pending till the recovery becomes possible. Subsequently, if the debtor acquires
sufficient money through some business, service or by heritage, the demand warrant
will immediately be enforced and executed for payment to you. Perhaps, before the
recovery of the amount, if the debtor dies. he can safely escape the execution of the
order under this worldly law but his sinful debt (action) will be deposited in his Sanchit
Karmas. Thus he cannot escape the law of Karma, as in his subsequent birth or births,
he shall have to repay the amount, in terms of rupees or in terms of service by
becoming a bullock in your house in your next birth as a farmer.

 PRARABDHA KARMA (Destiny, fate, luck)

There are heaps of unripe Sanchit Karmas piled up amounting to innumerable Sanchit
Karmas deposited in balance at the credit of each and every person, earned and
accumulated by him during his past innumerable births. They do not become ripe to
give fruits all at a time in one birth. Only a very few of them, out of this whole

6
 tremendous stock become ripe and ready to give fruits during one lifetime They are
called Prarabdha Karmas (readily destined to give fruits commonly known as fate, luck,
fortune, destiny etc.)
Strictly according to these Prarabdha Karmas a person gets a particular type of boqy,
parents, wife, children, wealth, caste, creed, race, sex, environment, etc. just
appropriate to enjoy, suffer and exhaust his Prarabdha Karmas destined during his
present lifetime. Prarabdh Karma allotted for the present life has to be exahausted. He
cannot leave his present body till he has fully enjoyed, suffered and exhausted all these
Prarabdha Karmas during his present life even though he is totally bed-ridden or
suffering due to paralysis and other diseases.and desperately craving for freedom from
his crippled body. But as soon as his Prarabdha Karmas destined to be enjoyed during
his present lifetime are fully exhausted, he immediately becomes free from this body
and again gets a new body to enjoy other new Prarabdha Karmas. Unfortunately, while
exhausting his predestined Prarabdha Karmas during one lifetime, he creates and
accumulates many more new Karmas during the same lifetime which are again
deposited in the stock of his previous Sanchit Karmas and this situation is repeated in
every birth. Thus the vicious cycle goes on uninterruptedly increasing, instead of
decreasing, the total balance of Sanchit Karmas at the end of each birth. The stock of
Sanchit Karmas is increasing. As the new accumulation is much more than the
expenditure during each birth and there is no end to this process. Therefore, the cycle
of birth and death goes on indefinitely and there does not appear to be any hope of
chance for liberation of emancipation.
Recognizing this, Shri Shankaracharya has humbly requested God as under:

PUNARAPI JANANAM PUNARAPI MARANAM

PUNARAPI JANANI JATHARE SHAYANAM.
IHE ANSARE BAHU DUSTARE
KRUPAYA PARE PAHI MURARE.
Repeated births and repeated deaths And repeatedly sleeping in the womb of mother. This
ocean of SANSARA is really difficult to cross Oh God! kindly save me and help me to cross this
ocean.

7
 CHAPTER-III
AN EMPRIRICAL CONTRADICTION

In this world, we find that so many wrong doers, and dishonest persons are enjoying all the
facilities in life. They have at their command such indulgencies as a beautiful wife, big
bungalows, modern cars, TVs and Videos, and all other luxuries which modern science and
technology can provide. They can easily afford to have imeals and drinks on costly dinner
tables, costly suits and shoes, big and fat bank balances, and what not.
On the other hand, the religious minded, pious and honest persons who sincerely stay on the
path of righteous-ness within the norms of legal, ethical and religious morality, cannot even
make their two ends meet. They are deprived of even the basic minimum requirements and
bare necessities of life like food, clothing and shelter.
In such a state of affairs our faith in the justice and fairness of law of Karma is shaken to the
core, feeling that there is utter confusion. As a result ultimately we feel frustrated. This is only
because we have not properly understood and minutely studied the Law of Karma. Otherwise
we would definitely find that there is not even an iota of confusion, chaos or lop-sided justice in
the realm of God.

Explanation For Empirical Contradictions :

Not a single holy or pious deed (Punya Karma) would go without reward and not a single sinful
deed-action (Pap Karma) can escape without punishment under the provisions of this law. The
law is very strict. The law-maker is also equally strict, though He is very kind and just.
The immoral and dishonest persons appear to be enjoying all comforts and happiness in life
This is not because of their present sinful deeds but because they must have earned and
accumulated many pious deeds (Punya Karmas) in their previous births as Sanchit Karmas
which have now matured and ripened as Prarabdha (luck. fate, fortune etc.) for this birth and
they are enjoying and exhausting them in their present birth. Let them exhaust them all now,
but thereafter their present sinful deeds (Pap Karmas) which they are at present earning and
accumulating as Sanchit Karmas will mature and ripen in due course and will start attacking
them immediately after all their previous pious deeds (Punya Karmas) are completely
exhausted. Till then their present sinful actions (Pap Karmas) will keep themselves waiting for
the opport une time to come for their execution
Similarly, the fact that pious and honest persons of good morals appear to be suffering
unhappiness at present is not because of their present pious deeds (Punya Karma) but that is
because of their previous sinful actions (Pap Karmas) which they must have earned and
accumulated in their previous births as Sanchit Karmas which have now matured and ripened

8
as ill-luck/fate (Prarabdha) for this birth that they are suffering and exhausting in their present
birth. Let them exhaust them all by sufferance and thereafter their present pious deeds (Punya
Karmas) which they are at present earning and accumulating as Sanchit Karma which will be
matured and ripened in due course will start giving them sweet fruits of happiness immediately
after their previous sinful deeds (Pap Karmas) are totally exhausted. Till then their present
pious deeds (Punya Karmas) will remain in abeyance waiting for the opportune time to come to
bring them happiness. Till then, one. should have enough patience, courage, will-power, and
full faith in this law and the law-maker (the Almighty God).

Explanation Through An Analogy :

In villages, people keep storage tanks - barrels. storage tins,for the storage and preservation of
grain is added in the barrel from the top and taken out when required through a hole at the
bottom of the barrel. The barrel of Mr. A is full of barley (inferior corn) and Mr. B’s barrel is full
of wheat (superior corn). Now Mr. A is adding wheat from the top in his barrel and yet he is
getting barley from the bottom hole. While Mr. B is now adding barley from the top in his barrel
and yet he gets wheat from the bottom hole. Mr. A is, therefore, surprised and also worried as
to why he gets barley even when he is adding wheat in his barrel and why Mr. B who is adding
barley in his barrel is still getting wheat from the bottom hole. But in fact, for Mr. A there is
nothing to be surprised or worried. This happens because Mr. A is ignorant of the fact that he
has previously earned and accumulated barley in his barrel and so long as that stock of barley is
not fully exhausted he is not going to get from the bottom hole wheat which he is at present
adding from the top in his barrel. He need not worry about it, but he should have more courage
patience and forbearance and should go on and continue adding more and more wheat so long
as his previous stock of barley is completely exhausted Thereafter he will definitely start getting
wheat. While Mr. B shall be getting barley immediately the stock of wheat in his barrel is totally
exhausted.
In the same way we should gather sufficient patience and moral courage while suffering
miseries which are the results of our past sinful deeds (Pap) and go on doing pious deeds
(Punya Karmas) with great enthusiasm and full faith in God even during the period of miseries.
Let the people doing bad Karmas rejoice today till their stock of previous pious deeds (Punya
Karmas) are fully exhausted. Thereafter, they will definitely start getting miseries in future due
to their present sinful deeds (Pap) which will ripen in due course.
The Manager of the Bank is my fast friend. But when I send a cheque of even Rs. 5,000/-. it is
dishonoured because I have no sufficient Bank balance. While my neighbour. who has got very
bad relations with the Bank Manager, has his cheque of even Rs. 5,000/- dollars fully honoured
because he has got sufficient Bank balance in his account. I should not, therefore, blame the

9
Bank Manager. So long as I have no balance of pious deeds to my credit, I cannot draw a
cheque of happiness and hope to have a happy life.
It is the mostfundamental principle of this law that happiness is the direct result of pious deeds
(Punya Karmas) and unhappiness is the direct result of the sinful deeds (Pap Karmas). There can
never be happiness without pious deeds (Punya Karmas) and unhappiness without sinful deeds
(Pap Karmas).
The most deterrent, prohibitive,and irrevocable section of the law of Karma is “As you sow, so
shall you reap’. In its strict application there is no exception, no escapement, no influence, no
favouritism, no interference, no corruption and nothing of the sort.

10
 CHAPTER-IV
PRARABDHA : OUR RESPONSE

There are three types of persons in this world:

(1) SATVIK (of pious mentality and motives)
(2) RAJSIK (of selfish mentality and motives)
(3) TAMSIK (of crooked or slovenly mentality and motives)
Prarabdha (Destiny, luck, fate, fortune) is unavoidable and irrevocable in the case of all these
three types of persons. But the method of facing. accepting. suffering or enjoying the
Prarabdha is different with different kinds of people.
For example : Mr. A did one sinful action (Pap) as a result of which it is destined in his
Prarabdha that he shall have to starve and go without meals for one day.
Now, if he is a SATVIK man (of pious mentality and motives), he will voluntarily observe a holy
fast on a religious day-say, EKADASHI/Purnima chant the name of God and keep his mind
engaged in pious thoughts and prayers for the whole day In this way he will willingly accept his
Prarabdha of going without meals for one day and thereby he will neutralise his previous sin.
Not only that but while thus mitigating and exhausting his Prarabdha he will also earn the fruits
of new pious actions of voluntaniy observing fast and chanting the name of God on a religious
day. Such pious deeds will again ripen as a new good Prarabdha for him to enjoy subsequently.
But supposing he is a RAJSIK man (of pragmatic but selfish mentality or motives). one day for
some very urgent and important work, he was compelled by his boss to labour for the whole
day in his factory and the poor fellow could not find any time even to take his lunch and dinner
and had to go without meals and starve on that day. Thus he had to face. accept. mitigate and
exhaust the Prarabdha of his previous sinful action.
And, supposing he is a TAMSIK man (of crooked temper.ament or mentality and motives), one
day he quarrelled with his wife merely’ for the sake of satisfying his crooked motives. Overcome
by his furious anger he rashly skipped his meals during the whole day and in this way he
suffered the Prarabdha of his previous sinful actions. In the process, he also earned and
accumulated one new sinful action (Pap) which would again ripen as a new bad luck
(Prarabdha) in due course of time. thus bringing more suffering in future.
Thus a Satvik man faces his bad luck (Prarabdha) with pious mentality, the Rajasik man faces it
with selfish mentality, while the Tamsik man suffers due to crooked mentality. But in all these
cases, Prarabdha’ is inevitable and unavoidable because man is primarily responsible for his
own actions.

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 CHAPTER-V
FATE AND FREWILL/PRARABDH AND PURUSHARTH

We have understood in the previous chapters that Prarabdh is the blue print handed out to us
by destiny, for the present life. Some people misunderstand that when we are the slaves of our
Prarabdha (destiny) and when we are not to gain anything more or less than what is destined or
when we are sure to get what is destined in our Prarabdha, then why should we make any
Purushartha (new efforts) at all and bother and labour unnecessarily. Such pressimistic,
believers say that if at all it is so destined to pass or fail in the examination we will surely pass or
fail according to our Prarabdha. Then why should we unnecessarily do the hardwork, bother
and make any Purushartha (new efforts) for that examination? Such believers in destiny
(Prarabdhawadis) have not properly understood the real meaning of the words Prarabdha and
Purushartha as prescribed in the law of Karma.
Before we move further lets take a wonderful example of Bharat Ratan former President of
India Late Sh. APJ Abdual Kalam. His life depicts Prarabdh, Purusharth and a very kind advise
given to him by Swami Sivanand on this subject. Brief story goes as under :
His Prarbdha, which was beyond his control unfolded itself in his life in this way:- He was born
in Rameshwaram in a poor family, his father was boatman, brother ran a grocessory shop, he
worked as news paper hawker, wished to become Aeronantical engineer and pilot, his sister
mortgaged her bangles for his study, got an oppertunity to get job of pilot (his cherished dream
for all the years!) He appeared for his interview before Air Force Selection Board at Dehradun,
but was rejected because of his personality, he trekked down from Dehradun to Rishikesh. In
his own words :
“I bathed in the Ganga and revelled in the purity of its water. Then, I walked to the Sivananda
Ashram situated a little way up the hill. I could feel intense vibrations when I entered. I saw a
large number of sadhus seated all around in a state of trance. I had read that sadhus were
psychic people, who know things intuitively and, in my dejected mood, I sought answers to the
doubts that troubled me.
I met Swami Sivananda-a man who looked like a Buddha, wearing a snow-white dhoti and
wooden slippers. He had an olive complexion and black, piercing eyes. I was struck by his
irresistible, almost child-like smile and gracious manners. I, introduced myself to
the Swamiji. My Muslim name aroused no reaction in him. Before I could speak any further, he
inquired about the source of my sorrow. He offered no explanation of how he knew that I was
sad and I did not ask.

12
I told him about my unsuccessful attempt to join the Indian Air Force and my long cherished
desire to fly. He smiled, washing away all my anxiety almost instantly. Then he said in a feeble,
but very deep voice,
Desire, when it stems from the heart and spirit, when it is pure and intense,
possesses awesome electromagnetic energy. This energy is released into the
ether each night, as the mind falls into the sleep state. Each morning it
returns to the conscious state reinforced with the cosmic currents. That
which has been imaged will surely and certainly be manifested. You can
rely, young man, upon this ageless promise as surely as you can rely upon
the eternally unbroken promise of sunrise ... and of Spring.
Swami Vivekanande had rightly pro-claimed, “when the student is ready, the teacher will
appear”-How true! Here was the teacher to show the way to a student who had nearly gone
astray!
Swami Shivanda told Sh. Kalam that :- “Accept your destiny and go ahead with
your life. You are not destined to become an Air Force pilot. What you are
destined to become is not revealed now but it is pre-determined. Forget this
failure, as it was essential to lead you to your destined path. Search, instead, for
the true purpose of your existence. Become one with yourself, my son! Surrender
yourself to the wish of God”.
I returned to Delhi and enquired at the DTD&P(Air) about the outcome of my interview. In
response, I was handed my appointment letter. I, joined the next day as Senior Scientific
Assistant on a basic salary of Rs 250/- per month. If this was to be my destiny, I thought, let it
be so. Finally, I was filled with mental peace. No more did I feel any bitterness or resentment at
my failure to enter the Air Force. All this was in 1958.
It is indeed true that one would get only what is destined for him. However it behaves one to
make a clear and proper distinction between where it is appropriate to be resigned to one's
fate and where it is more appropriate to exert personal efforts. Securing a job is a matter of
destiny, but having secured one, to sustain it with sincerity and dillgence is a matter of personal
efforts. And what an effort was made by Dr Abdul Kalam, he raised the Status of his nation
amongest the international cummunity of nations.
Hence at times it appears Prarabdh is important and Purusharth is of little use or of no use. So
one would become inactive leaving all efforts aside similarly, if we go by the logic that only
purusharth is important then can we achieve that we work for? things may not happen as per
our effort, whatever happens is not liked by us, whatever we like may not be stable. To
synthesize both let us take this example :

13
A cow under a tree is tied to trunk of the tree. The rope by which it is bound is (say) 5 mtr long.
Being tied to particular tree is its Fate but 5 mtrs long is its free will. It can work as per, its
potentials with in the circumference of 5 mtrs from the trunk of the tree.
To obtain a beautiful house is shaped by destiny, but to be able to maintain it properly is a
matter of personal effort. To acquire or come into wealth is dictated by destiny, but how to use
that wealth for a good purpose is a matter of personal choice and effort.
Whether one earns a little less or a little more is left to one’s destiny. However to earn one’s
livelihood with honesty and sincerity or otherwise is a matter of personal choice and effort.
Happiness does not depend upon how much money and wealth one can acquire. Often money
acquired through devious means ultimately brings a lot of pain and anguish in life. Many
amongst those who have built their riches by dishonest, sinful practices find miseries creeping
into their life either through destructive habits and wrong actions of their children or even
through shocking shameless behaviour of their spouses.

PRARABDHA AND PURUSHARTHA : SUPPLEMENT EACH OTHER :

Yesterday’s Purushartha (efforts-Kriyaman Karma) is to-day’s Prarabdha (destiny) and today’s
Purushartha (efforts-Kriyaman Karma) is to-morrow’s Prarabdha (destiny).
Purushartha (efforts) of the past when ripened and matured become Prarabdha (destiny) of the
present and the Purushartha (efforts) of the present when matured and ripened becomes
Prarabdha (destiny) in future. Efforts and destiny, cause and effect, action and reaction are
equal and opposite but not in opposition to or in conflict with each other.
Thus Purushartha (effort) and Prarabdha are not opposed to each other but they are
supplementary as well as complementary to each other. The Purushartha when ripened and
matured becomes Prarabdha in due course of time and hence they do not come in clash with
each other at one and the same time. Their fields, spheres of operation, are different.
Prarabdha provides pleasures and pains during the present birth whereas Purushartha prepares
groundwork for future circumstances for providing pleasures and pains in subsequent birth or
births. Thus Purushartha is the architect of one’s own Prarabdha.Purushartha is required to
enjoy the fruit of one's good karmas and burn out his bad karmas. Hence Purushartha is
important. This is why our claim that the life is Action-centeric or Karma-Pradhan.

HOW THIS CAN BE ACHIEVED

Having understood that Purushartha is important one must watch thoughts and try to
control/mend them. How thoughts can win destiny can be depicted as below :-
SOW YOUR THROUGHT REAP AN ACTION
SOW AN ACTION REAP A HABIT
SOW A HABIT REAP A CHARACTER

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SOW YOUR CHARACTER REAP THE DESTINY
SO DESINTINY IS A BUNDLE OF HABIT THAT SPRINGS OUT OF YOUR THOUGHT
CHANGE YOUR THINKING -CHANGE YOUR HABIT AND CONQURE YOUR DESTINY.

EFFORT TO WIN FATE :

Astrology assumes that the human condition always arises from a dynamic interaction between
fate and free will. Fate is basically menifestation of the Sanchita and Prarabdha Karmas.
Whereas free will is the result of Kriyamana and Agami Karmas, Which become Sanchita and
Prarabdha Karmas in the due course of time . What was done by free will i.e. Kriyamana
Karmas today acts as the cause of what is experienced as destiny tomorrow. Though no one is
ruled by fate alone, it may seem so until true free will emerges. Only when free will emerges
can the quantity and qualities of effort invested in modifying a situation equal or exceed the
quantity and quality of effort that created the situation; only then can transformation, as
opposed to simple change in life, be achieved. The quantity and quality of effort required to
alter previous karmas depends on the intensity of the Prarabdha Karma. The catagories of
Karmas based on the intensity are discussed in the next lecture/chapter.

15
 CHAPTER-VI
OTHER CATAGORIES OF KARMA
Based on the intensity, the Parabdh Karmas-there can be divided into three catagories.
1. Dridha (fixed/V. Strong) Karmas
2. Adridha (Non-fixed/Not strong) Karmas
3. Dridha-Adridha (fixed/Non fixed/Strong/Not Strong) Karmas

Dridha (fixed/V. Strong) Karmas : As the name suggests Dridha (fixed/V. Strong) Karmas
are very difficult almost impossible to change. They give fixed results. These karmas, are
destined to be experienced because of the intensity of their causes. Most people have noticed
that from time to time an experience simply happens, despite all efforts to avoid its occurrence.
If a healthy pregnant women who may deliver a child with a congenitial deformity, we may say
that she was experiencing Dridha Prarabdha Karma concerning children, and that her child was
experiencing Dridha Prarabdha Karma concerning its health. Dridha Karma may be pleasurable
as well as painful; as we all know, those who seem the least desrving are often those who get
ahead in life, owing to their pleasurable dridha karmas.
To understand it Astrologically, we may say that Dridh Karma exist in a horoscope where many
malefic or benefic factors converge. Greater the number of such benefic or malefic factors
convergence on any aspect of life more obvious the results will be.

Dridha Adridha Karmas : Dridha Adridha Karmas occur where few but not most factor of the
relating to a particular area converge on any aspact of life of the native. These karmas, good or
bad, can be changed through the concentrated application of effort through considerable effort
would be required. They give fixed or non fixed results according to the quantum of effort
employed. If the congenital deformity in the child mentioned above is corrected or substantially
alleviated through surgery, prolonged diet, or some other corrective method, then its
Prarabdha karma was of the Dridha Adridha variety.

Adridha Karmas : Adridha Karmas are said to give non fixed results because they are easily
altered. Adridha Karmas are present where no confluence exists in a horoscope. This state is
like to having a clean slate on which you may write whatever of feel like. When a child of
normal physical exercieses and his body responds with increased strength so that the gain is
directly proportionable to the effort made, and no unforeseen hindrances or other
unanticipated variabnces occur, it is a case of Adridha Prarabdha Karma in the area of her
physique.

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 CHAPTER-VII
TRACING THE ROOTS OF JYOTISH

The science of astrology can be traced to the period of Vedas around 5500 B.C. However, Vedic
scholars have calculated the age of vedas to be 23,500 B.C. (appx.). They have based their
calculations on the position of stars i.e. nakshatras mentioned in Rig Veda and subsequent
vedas.
The Vedas are most ancient scriptures of the world. The word veda comes from the root 'Vid' in
sanskrit, which means 'to know'. Thus vedas means knowledge. The Vedas are books of
knowledge said to be fundamental doctrine of Hinduism. The Vedas were received by the great
sages through divine revelation, referred to as sruti and recorded for the benefit of humanity.
Since they were divine revelation and not written by humans hence they are also called
"Apaurushyas". The Vedas are divided into four books : the Rig-Veda, the Yajur-Veda, the Sama-
Veda and Atharva-Veda. According to Vedic astrologer and historian David Frawley, one of the
first references to astrology dates back to the Rig Veda, the oldest of the Scriptures. It records a
description of the chakra or wheel of 360 degrees placed in the sky by Rishi Dirghatamas,
pandit to one of the greatest kings of India, Bharata from whom India drew its name.
The scheme of vedas and its various parts is depicted below :-

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Each Veda consists of four parts : the Mantra-Samhitas or hymns, the Brahmanas or
explanations of Mantras or rituals, the Aranyakas or philosophical interpretations of the rituals,
and the Upanishads or the art of Self-realization.
Samhitas : are first part of Vedas. It contains mantra which are dedicated to the nature and
deities of the nature like Agni, Varun. These mantras are also called ‘richas’. They are meant to
propitiate (please) gods and goddess and carry mystic meanings also.
Brahmanas : It constitutes the second part of Vedas. Brahamanas are explanation of mantras
of Samhitas and is written in prose. They explain rites and rituals and their secrete power.
Aranyakas : They are also known as "Jungle books, " Aranya means ‘forest’. These books were
to be studied when one retires to the forest i.e. during vanaprastha ashram. They emphasise
philosoplical and spiritual aspect of Vedas.
Upanishads : They are concluding parts of Vedas and are also called Vedanta. Upnishad is a
sanskrit word which means to ‘sit near’. They deal with the knowledge of the 'self' and have
essence of Vedas.
As per ancient concept of life management, man's life is divided into following 4
stages viz :
i) Brahmcharya : First 2 5 yrs of life is called Brahmcharya. This part of life is devoted to
acquiring knowledge and completing formal education.
ii) Grihastha : From 25 yrs-50 yrs of life is for household life called grihstha. To marry and
raise and manage family.
iii) Vanprastha : From 50 -75 Yrs are to be devoted to the retire life-by retiring to forests i.e.
Vanprastha.
iv) Sanyas: Above 75 yrs. one is to lead life of Sanyasin or an ascetic.
The four parts of Vedas are related to above mentioned stages of human life known as four
ashramas like samhita for brhmcharya, Brahamanas for grihastha, Arnayakas for Vanprastha
and Upnishads for Sanyas Ashram.

The upvedas : There is a subsidiary for each book of the Vedas referred to as the Upvedas :
‘Arthveda’ is a subsidiary of the Rigved, and relates to the science of ‘sociology and economics’.
‘Dhanurveda’ is a subsidiary of the Yajurved, and relates to ‘military science, including the
martial arts’. ‘Gandharvaveda’ is a subsidiary of the Samved, and relates to the ‘arts and music’.
‘Ayurveda’ is a subsidiary of the Atharvaved, and relates to ‘medical science and community
health’.

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The Vedangas : The Vedas have Vedangas (ved-Knowledge, angas-limbs.). Knowledge of these
texts enables us to relaise our divine nature as paramatma, the Supreme Soul. There are six
vedangas or parts of the Vedas; Jyotish, the study of astronomy and astrology: Kapla, the study
of sacred rites and rituals; nirukta, the study of etymology origin and meaning of words; shiksha
phonetics i.e. pronounication, vyakarana, grammer; and chhand, prosody (the study of the
structure of poetry, including rhyme, meter, and the patterns of verse forms).
Each of the Vedangas is associated with a body part that comprises the ved purush. Jyotish
represents the eyes of ved purush, and is an important key to help us realize our true soul
nature. Jyotish is the study of the light of celestial bodies. It includes astronomy, the science of
the movements of the heavenly bodies and astrology, the study of the influence of the planets
on our lives. The rishis and priests of India depended on these sciences, as Vedic rituals were
most effective when performed at auspicious times, that is, under the influence of particular
constellations. Later, the belief developed that not only the Vedic rituals but all aspects of
human endeavor, both individual and collective, were affected by the planetary bodies. Thus,
after extensive research, the science of astrology was developed. The two sciences of nakshatra
vigyan (or astronomy) and phalit jyotish (predictive astrology) together came to be know as
jyotish. The knowledge of these Vedangas was pre-codition to study vedas.
1. Original apaurusheya Siddhantas, 18 in number, propounded by sages or gods.
2. Man made or paurusheya siddhantas, five ancient siddhantas and another set of five later
siddhantas are :
1. Surya Sidhanta
2. Lomash Sidhanta
3. Paulish Sidhanta
4. Vashistha Sidhanta
5. Pitainah Sidhanta

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 CHAPTER-VIII
TRI-SKANDHA JYOTISH-SHASTRA

Sub-divisions of Jyotish
Vedic Jyotisa has two branches, Ganita (Siddhanta) and Phalita (Samhita plus Hora). Ganita
literally means mathematics, but in practice it does not include the calculations involved in
making horoscopes and predictions, it is merely a synonym for Siddnata in the parlance of
traditional jyotish. Phalita or predictive astrology has two main branches, Samhita and Hora,
which have many sub-branches as shown below. But in actual practice, Samhitha and Hora are
enumerated as separate branches due to vast difference in their subject matter, and traditional
taxonomy talks of three skandhas or divisions of Jyotisa : Siddhanta, Hora and Samhita, and
every good Jyotihi was expected to be adept in all these three divisions of Tri-skandha Jyotisa-
shastra.
Siddhanta, which literally means "theory" (“siddha+anta" means established conclusions") is
traditional astronomy for special uses of astrology, which has many varieties broadly divided
into two classes apaurusheya (revealed by Divine) and paurusheya (man made) on whose basis
later Tantra and Karana texts were derived.
These Sidhantas are :
Surya Sidhanta, Lomash Sidhanta, Paulish Sidhanta, Vashistha Sidhanta, Pitamah Sidhanta.
These Siddhantas give formulae to calculate the position of stars and their movement. Hence its
subject matter is astronomy. They are now used by the makers of traditional panachang and
ephemesies and almanac.

Siddhanta :
It provides planetary calculations together all requisite formulae and their geometry from the
beginning of Creation and provides details of all period and sub-periods of entire Kalpa or Day
of Lord Brahma of 4.32 billion years, of which 1,955,885,11 5 years ( 2015 AD) have elapsed
since the beginning of present Creation. In actual practice, no siddhanta is directly used for
panchangas or horoscopes, because it is very difficult to make each and every computation
from the beginning of Creation. Siddhanta is used only for creating Tantra and Karana texts for
practical purposes.
a) Tantra:
When planetary positions at the onset of current Yuga are tabulated and computations
for succeeding years are made on the basis of these tables, the technique is called Tantra
in Jyotisha. It has nothing to do with Tantra of philosophy. The only available Tantra text
is Soma-Siddhanta which gives calculations from the beginning of Kaliyuga. Extant version

20
 of Surya-Siddhanta enables one to amake comutations from the beginning of Creation,
but also gives planetary positions at the end of recent MKrit Yuga (beginning og Treata
Yuga, hence it provided Tredta Yuga's Tantra method as well.
b) Karana : After the start of kaliyuga :
When starting point of Kaliyuga receded, Tantra method became difficult to use and
Karana texts were creted which used same method from some nearby year. Most famous
Surya siddhantic Karana text is Makaranda Sarani, made for Shaka 1400 or 1478 AD.
2 Samhita is that particular branch of astrology that doesn't deal with individual's natal
chart. it deals with 'Macro' aspects affecting collective population of nation, state or
region and deals with natural calamities & market dyamics etc. it includes :-
a) Medini Jyotisa (mundana astrology) or predictive astrology of territorial regions and is
used for predicting important events such as earthquakes, weather events like stroms or
rains, war, national politics and economy, prices, etc, based on analysis of astrological
dynamics in the horoscope of a territorial region of all sizes including whole world, and/or
general transit events (graha-chara).
b) 84 Chakras (astrological) which are widely used in Medini Jyotisa as well as in Hora,
Sudias Panch-shalaka, sapt-shalak, Kalchakra, Sarbatobhadra Chakra etc.
c) Muhurta (electional astrology) for finding auspicious timing of important events and
actions like war, marriage, travel, etc.
d) Vastu-Shastra which is used for construction of houses, temples, forts and towns.
Varaha Mihira included iconography and sculpture under Samhita.

e) Shakuna-Shastra (omens)
Shakun Shastra : Many good or bad omens were observed by our anccestors to make
pesdictions. As per old story a washerman one day predicted in the presence of an
astrologer that it would rain in the evening. It did. Astrologer having no clue went to
washerman to understand the logic of his perdiction. He told him about simple omen that
prior to rain the hair of his donkey would stand erect on his back, he predicted rain by
observing erect hair of his donkey. These days metereological deptt. sends balloons in the
sky to study posibility of rain. These balloons have donkey's hair to study presence of
moisture in the air.
3 Hora : predictive astrology of individuals, whose main branch is called Jataka.
a) Jataka which is used to analyze natal horoscopes (birth charts) known as janma-kundali.
It includes Varshaphala. One of its branch nastajataka studies those persons whose birth
details are unknown.

21
b) Prashna (horary astrology) In this branch horoscope is made based on the moment a
query are made. Prashna is also used to make horoscopes without birthdata in Nasta-
Jataka.
Samudrika shastra studies palmistry, mukhakriti-vijnanam or study of facial features,
anga-lakshanam or features of diffent parts of body, etc. and correlate these things with
planets of hroscopes.

22
 CHAPTER-IX
DIVISION OF HOUSES
The natal chart comparises of 12 houses. These 12 houses are divided into 4 groups. Each group
having 3 houses, forms a tringle.

M12
A2
K3 D1 K11

M4
A10

D5 K7 D9
A6 M8

These triangles are known as :

1. Dharam Trikone or Spiritual Triangle 1,5,9 Houses
2. Arth Trikone or Money Triangle 2,6,10 Houses
3. Kaam Trikone or MaterialTriangle 3,7,11 Houses
4. Moksha Trikone or Triangle of Mystery 1,5,9 Houses
Dharam Trikone :
The first, fifth & ninth houses form the dharma or spiritual tringle. This triangle can help highest
and fullest menifestation of latent potentials of a man to higher and divine level. Thus bringing
in evolution of the individual soul.
The lords of these houses always give good results-irrespective of the fact whether they are
malefic or benfic.

Ascendant or lagana is the most important house of the chart. Its lord is engine of the vehicle of
life. It lies at the apex of the tringle and gives wisdom, pride, honour and dignity, thought-inner
thought & psychological learning to the native.

23
 Dharma Trikon

5 9

5th house is the house of intelligence, creativity and Purv punayas, literary taste, chanting of
mantras, hymns of vedas, study of scriptures and shastras. Thus fifth house has strong
possibities for individual to attain sucess in spiritual pessuits.
Ninth house is very important- considered to be most auspecious house. If ninth house is
strong, one can withstand all trials and tribulatious of life.
It is the house of preceptor, guru, teacher, philosophy, spirituality, religion, pilgrimages, respect
for elders and divine grace.
Thus significations of these three houses togeather help one to progress and evolve on the path
of spirituality.
If these house and their lords are strong and are free from afflictions one is bound to progress
in his spiritual journey

The first house is king and guides the native, fifth house is creative action in the present life,
acts as minister and ninth house-karmic actions of the past-acts as PM.

Arth Trikone or Money Triangle

Second, sixth and tength houses constitute this triangle.

Arth Trikon
2

A 10

Second house is liquid money like cash, fixed deposits, bank balance, stocks and securities gifts,
gold, silver, wealth acquired through efforts of the self, worldly attainments, family money and
family business. It pertains to the liquid assets of the family and self acquired assets.

24
6th House is the house of work enviornment, service, servants, competitions, favourable results
in competition, material prosperity, house of deficiencies and wants, debts, loans,
dissappointments, legal matters, litigations and most importantly house of six enemies that
reside inside of everyone viz; kaam, krodh, lobh, moh, Ahankar and Mad. They may create great
impediments in one’s material, physical and psychological progress.
Tenth house is the house of one’s sphere of activities, profession, promotions, reputation,
progress, status, success, govt., favour from the govt., political clout, authority, govt. job
significations of these three houses put togeather easily explain their importance being part of
arth Trikone.
Kaam Trikone or Matrial Triangle
It is constituted by third, seventh and eleventh houses. Lets examine the role of each house :

Kam Trikon

3 11

Third house is the house of inclination or mentle-leaning where desires germinate or take birth.
It is house of Prakarm or courage, all artistic leanings-like theatre, acting, dancing singing etc.,
sports communication, servants, indicator of bodily growth, short travels. Above noted
significations are important for attaining your ‘desired’ goals.
Seventh house is opposite to ascendant. Ascendant is house of self and seventh house is house
of the ‘outside word’-opposite to the ‘self’.
It is house of spouse, outer world, all kinds of sensuality, aesthetics, perfumes, partners,
contractual relations, business, business life and business partners. It tells how much one can
immerse into material life.
Eleventh house is, labh sthan, house of gains. It stands for fructification of effort, income, self-
earnings, desires, hopes, ambitions, aspirations and their fulfilment, effect of all planets placed
in 11 H is good. It stands for cash flow, acquisitions, attainments and accomplishements.
Moksha Trikone or Triangle of Mystry
It constituents are fourth, eighth and twelvth houses. This trikone or triangle relates to
understanding of deep and inner meaning of mysteries of spiritualism.

25
 Moksha Trikon
12

4 M

Fourth house the represents to inner peace, psychology of the person. It stands for moral
values like honesty, sincerity, meditation, temples, home, peace at home, mentle peace,
mother, education-worldly and other worldly education-private affairs, secrets, secrete life.
Eighth house is ayushbhava i.e. the house of life, longevity, disease, research, deep
understanding, muladharchakra, power of kundali, psychic powers, occult sciences like meta-
physics, psychology, astrology, deep knowledge and deep understanding.
12th house is known as house of Moksa, foreign travels, divine knowledge, distribution of
knowledge discharge of debts, hospital, prison, bed pleasures.
We may observe that 12th house is house of contradictions like-bed pleasures and divine
knowledge jail and moksha. It infact, points towards our journey from untruth to truth, from
darkness to light and from death to immortality- summmed by our vedic prayer :

26
 CHAPTER-X
SCIENCE AND ASTROLOGY

The word ‘Science’ is derived from the Latin word ‘Scire’, meaning “to know”. Astrology i.e.
jyotish is also a vedang-limb of veda. ‘Veda’ is derived from sanskrit ‘root’ ‘vid’ which means to
‘to know’ or ‘knowledge’.
Science is simplest terms may be defined as knowledge about or study of the natural world
based on facts learned through experiments and observation. Thus science has certain
principles or laws devloped through observation and experiments. These principles when
applied again and again give the same results. But contrary to this claim, therories in the field of
empirical science have been changing over the period of time. like theories about nature, speed
and composition of light changed many times. So, science too had its share of inconsistencies
although it shouldn’t take away the credit which is due to the field of science.
In Astrology Sun is called sould of the universe. Sun is the sole source of energy on the earth
and gives of live to the globe. The whole plant kingdome is depended on sun for preparing its
food through the process of photosynthesis. Seasons, weather, water-cycle all are there
because of sun. Similiary Moon is called cosmic mother. Moon represents ‘womb’ in female
natives. Moon completes its journey around the zodian in about 28 days and this time
corrosponds with the menstural cydes of females. No wonder Mo is indicator of motherhood.
Moon is said to have developed out of mind of ‘kaalpurush’. declares vecda.
In astrology moon reflects mind, inner peace, through and psychology of the native.
We all know about high tides and neap tides in occeans on full moon (Purnima) and new moon
(Amavasaya) days. Human body which contains on an average 57-65% of water, is also effected
on the full moon and new moon days. According to H.H. Mitchell, journal of biological
chemistry human brain is composed of 73% of water. A study conducted in Britain in 1957 to
1968 observed that most of the murders were committed on full moon days only. Similarly,
lunatics or mentally disturbed people have attacks of depression or aggression on amavasaya or
purnima days. Thus moon affects the balance of mind if it is afflicated and doesn’t have
strength.
An observation has been made on the brith of a child during conjunction of sun and moon by
Mr. Arnold Meyer, a scientist of British Association for the advancement of sciences. He
observed “ when the sun and the moon are in conjunction they are both concentrating their
forces on the same part of the globe at the same time; this accounts for the abnormal
conditions...This conjunction does definitely affect a child born during the conditions of this
nature...”

27
Maharishi Praashar paid full attention to the possible problems of people taking birth on
Amavasaya may face and also suggested remedies for this. He has rather gone a step ahead and
discuused the effect and remedies for natives born on Krishna Chaturdashi also.
Dr. Percy Seymour, Principal lecturer in Astronomy at the university of Plymouth has done
pioneer’s work to explain relations of science and Astrology. He anthored the book “The
scientific Basis of Astrology.”
He observed in his book “It is now accepted by almost all scientists that the sunspot cycle
effects the magnetic field of Earth, and the agency responsible for this effect, the solar wind,
has been detected. It is also beyond doubt that the moon causes tides in the upper atmosphere
which give rise to electric currents, and these generate the lunar daily magnetic variation. There
is also plenty of evidence that both the steady state as well as the fluctuating behavior of the
geomagnetic field can be used by organisms, including man, for purposes of finding direction
and keeping internal body time. This much is all well documented, and widely accepted.
There is evidence, largely ignored, that positions and movements of planets as seen from the
sun, playa major role in the solar cycle. Furthermore, there is some evidence - highly
controversial but difficult to dismiss - that some positions of the planets as seen from Earth at
time of birth and linked to personality characteristics of individuals. [Gauquelin]
This evidence exists. What my theory does is to prepare an interpretation, based on this
evidence, which can be scientifically tested. Very briefly the steps are :
1. Planets effect the soloar cycle in specific ways.
2. The solar cycle effects the geomagnetic field.
3. The geomagnetic field affects life on Earth in certain observed ways.
4. Specifically, many species, including man, can be influenced by particular states of the
geomagnetic field.
5. The particular influences appear to correlate with the planetary positions.
6. I propose that the behavior of the fetus at the time of birth is linked to the cycles within
the geomagnetic field, which in turn are influenced by the solar cycle and positions of the
planets.
To put this in more specfic terms, my theory proposes that the planets Jupiter, Saturn, Uranus
and Neptune control the direction of the convective motions within the Sun, which generate
the solar magnetic field. This in turn affects earth’s magnatic field by the solar wind.
The resulting fluctuations of Earth’s field are picked up by the nervous system of the fetus,
which acts like an antenna, and these synchronize the internal biological clocks of the fetus
which control the moment of birth.
Another scientist named Prof. Yves Rocard, had studied impact of magnetism on human body.
He had found out that points/parts of the body are sensitive to magnetism and body receive

28
magnatic energy through these points on the body. They are portion under heels, hollows of
the knees, near shoulder blades, at the back of the skull and between the eye brows which we
call as
In ancient India many scholars like varahmihira, Aryabhatt, Bhaskar etc. predicted both
Astronomy and Astrology. They had accurately calculated distance of planets and described
many stars also.
In the modern times the individuals responsible for some of the greatest advances in
astronomical knowledge, like Tycho Brahe, Johannes Kepler, Galileo Galilei and Isaac Newton,
were practicing astrologers or at least took astrology seriously. The present schism between
astrology and astronomy began in the sixteenth century with Copernicus displacement of the
Earth as the center of the universe, and expanded with the telescopic discovery in 1781 of
Uranus.
Truths alwasy exist, even before the scientists discover it. Our ancient rishi had science,
releigion, philosophy. Spirituality all rolled in one holistic knowledge. Science and astrology
should complement each other.

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 CHAPTER-XI
ASTROLOGY AND PSYCHOLOGY

Pschology is scientific study of human mind and mental states and of human and animal
behaviour. It studies the mental makeup, temperament and associated behaviour of a person
or a group.
Psychology is both an academic and applied field of human mind and behaviour. It seeks to
understand and explain how we think, act and feel. The emergence of psychology as a separate
and independent field of study truly came about when Wilhelm Wundt established the first
experimental psychology lab in Leipzig, Germany in 1879. Wundt’s work was focused on
describing the structures the compose the mind. He relied heavily on the analysis of sensations
and feelings through the use of introspection to accurately identify the mental processes that
accompanied feelings, sensations and thoughts.
Psychology evolved out of borth philosophy and biology. Discussions of these two subjects date
as far back as the early Green thinkers including Aristotle and Socrates. The word psychology is
derived from the Greek word psyche, literally meaning ‘life’ or ‘breath.’ Derived meanings of
the word include ‘soul’ or ‘self.’
Astrology also deals with evolotuion of the ‘soul’ of a person based upon his karmas. Deep
analysis of natal chart and its related varga charts (divisional charts) tells us about psycho-
emotional, psycho-behavourial, psycho-spiritual or psycho-sexual aspects of a person.
In astrology moon is indicator of the mind, mercury stands for intelligence and logical abilities
and sun is the source of all energy and soul, when all these planets are placed in fiery sign-the
native is very quick to ‘react’ or ‘respond’ to the situation.
In astrology 4th house is the house of one’s inner peace, inner thoughts, psychology and value
system. 8th house indicate one’s deep-thought process, 7th house tells how much native would
immerse into worldly affairs. Hence, psychology of the native can be studied by analysing these
houses along with me, Mo and Ju which are signifactors of intellect, mind and wisdom
respectively.
Both disciplines concern themselves with the psyche. As with astrology, there are different
branches and schools of psychology. Some prefer scientific approaches-if this is possible with
the complexity of the human psyche-and others follow holistic or alternative concepts.
Astrology in the field of psychology one common factor between the role of the astrologer and
the role of the psychoanalyst is that both are using tools to understand the structure or nature
of the “psychic energy” within a person. If the analyst or astrologer can interpret what’s going
on, then he/she is better able to suggest how matters might improve.

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Astrology and Psychology aim to address the ‘psychic’ problems of the people. Psychology is in
its infancy and astrology is around 5500 yrs’ old stream of knowledge. However how good it can
be if an astrologes has knowledge of Psychology or vice-versa. Thus a blended science of Astro
Psychology or psycho astrology can do a real good to people seeking refuge in this science.
Astro psychology is the blending of principles of psychology with the concepts of astrology. This
is a unique combinations of both the streams which deals with the problems in various spheres
of human life using the diagnosis, analysis and remedies provided by both the streams.
Astrology and psychology, both have been serving the human race from a long period of time.
The combination of them is evolved form which comes into existence after deep study and
research.
How Astro psychology works
The life-cycle of astro psychology starts with initial phase of interaction with the person who
requires the services of astro-psychology, to have initial understanding of his/her potential
problem. In the same session, the birth details of the person are taken.
The next phase involves the analysis of the horoscope prepared by the supplied birth details
and diagnosis of the cause of the potential problem in the birth chart. The birth chart supplies
the valuabkle information to the astro psychology professional as it tells him the nature of the
native, the malefic planet or planets involved in the present problem and the extent to which
the native is impacted.
After this, the next phase includes the through psychological counseling of the person and
verifying the previous results obtained by the astrological analysis with the help of
psychological principles. At this stage, the counselor knows the exact cause of the problem and
now the next stage is to plan and start the cure of the problem.
The beauty of Astro psychology lies in the remedial phase which makes it very unique and very
useful. Based on the input and analysis, obtained from the previous phases, Astro psychology
professional decides about the solution. The solution may contain psychological therapy,
counseling or suggestion of alliological remedies or the combination of both depending upon
the requiremenS. This flexibility of using the remedial’measures from both the streams makes
Astro-psycology a powerful tool to provide most effective solutions to the native.

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 CHAPTER-XII

THE FIVE KOSHAS

1 Annamaya Kosh (food sheath) : (

Annamaya Kosh is our physical body. It is formed of bones, muscles, hair, blood, fat etc. hence,
it is formed of the essence of the food. As it is formed and sustained by food it is called as
Annamaya Kosh. It is container for all other koshas. It is permeated1 to all other koshas that lie
inside this kosha. Hence it is purely physical body and majority us identify ourselves with this
kosha only
2. Pranmaya Kosha (Vital Sheath) (
Pranmaya Kosha is the second Kosha. It represents vital energy. With vital force/energy of
Pramaya Kosha different functions of the body like digestion, excretion, circulation of blood etc.
are performed. This force takes care of the ‘processing’ part in our body and thus manipulates
the Annamaya kosha from within. Pranmaya kosh penetrates the whole physical body. The five
karm indriyas are contained in the pranamaya kosha. Indriya means vehicle, tool orl sense.
Karma means action. These karma indriyas are : hands, feet, anus, organs of generation and
vocal cords. Through these five karmendriyas we perform five gross actions. Prana is the force
behind them. You may observe how old people become slow due to lack of prana. Pranamaya
kosha is the seat of energy which propells the annamaya kosha. Pramaya kosha, is hence, the
seat of action or activity of the body- ‘Prana’ is sanskrit means action or movement. It
permeates annamaya kosha.
If you study the science of the behaviour of positive and negative ions, you will understand the
importance of balancing the prana in the body, because prana represents the positive energy in
the body, and mind represents the negative energy. When there is a balance between positive
and negative energy, then you can see illumination and everything is in harmony.
This prana is responsible for the action of the karmendriyas, the organs of action, just as
electrical energy is responsible for the functioning of a microphone or light bulb.If the electricity
which is being supplied somewhere in 220 volts becomes 440 volts, everything will burn. If the
electricity becomes 120 volts, then also there will be a crisis. Therefore, the electricity has to be
adjusted according to the capacity of the microphone or the bulbs. Similarly, there has to be
coordination between the prana and in the indriyas. If there is too much prana, then your
children are sometimes hyperactive. Hyperactivity in the body is due to hyperactivity of the
prana.

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Prana is not a mechanical outcome of the body as it is understood in modern medical science.
According to the cIassical tradition prana enters the womb in the fourth month of pregnancy.
When an embryo is developed in the mother’s womb, it is part of the mother’s body and prana.
After the third month, the independent or individual pranas manifest int eh foetus. That is to
say, from the fourth month, the mother's prana and the prana of the embryo become two
different pranas. Therefore, remember that prana respect the universal energy also.
Pranamaya kosha is purified through the practice of pranayama, because pranayama makes the
pranic energy penetrate into each and every cell and fibre of the body. Pranayama does not
literally mean breathing exercise. The word pranayama is composed of two ideas prana and
ayama. Ayam means field, dimension or area. Pranayama means extending the field of prana. In
this physical body you have a field of prana. It is the subtle form of energy. This prana shakti can
also get blocked. It can be in excess in some parts of the body and sometimes there is an
imbalance in the prana.
There are five main pranas: prana, apana, udana, samana and vyana. These forms ofprana
control various function in the physical body. For example, urination:excretion,
inseminationand childbirth are consequences of apana. Then there are five auxiliary or
secondary pranas.
s
s s
s
s s

3 Manomaya Kosha (Mind Sheath or Mental Sheath)

Manomaya Kosh is inside the Pranmaya Kosh. It is subtler than the Pranmaya Kosh and controls
it. Annamaya Kosh is made up of food stuff. Pranmaya Kosh is vital energly, the manomaya kosh
is made up of mind stuff-i.e. chitt-vrittis, mental thought process. It permeates the
pranmaya kosha-pranmaya kosha contains and is filled by manomaya kosha.
Manomaya Kosha contains Janindriyas i.e. organs of knowledge. They are eyes, nose, tongue,
ear and skin. These organs are in contact with the outer world and manomayakosha produces
congrition (knowledge) through these sense-rgans. Thus Manomayakosh is mind and mind in
consciousness. Perception, cognition and understanding are three basic qualities of mind.

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The Prana is the positive field of energy and mind in the negative field of energy. In sanskrit,
mind is known as 'Manas' which has three dimensions-cmscious, sub-conscious and
unconscious mind.
Every day we have three types of experiences. One is the waking experience in which we
experience through our senses and mind. The second experience is dream. In dream you do
not experience through the senses, but through your subconscious mind. The third experience
is sleep in which there is no knowledge of time and space, no knowledge about yourself or
about anything in sleep, but when you get up in the morning, you know that you slept well the
night before.

When lit up and awake, that (mind), which wanders far and wide,
While sleeping (and dreaming) likewise wanders afar; and shines projecting
light
(mystery;Where does the mind get its light from?)
JotiShaam jhotiH ekam; the One Light, the one & only Light
Journeys afar & powers all otehr lights (including light of the mind)
May my mind be filled with THAT One Light-of Supreme Will-Shiva Sankalpa

4 Vijnanmaya Kosha :
This is the fourth Kosha contained inside the manomaya Kosha. Vijnan means 'psyche'. It also
means determinative knowledge. Determinative knowledge is attribute of budhi (intellect.)
Vijnanmaya Kosha is a (determinative) faculty which guides the mind to right conclusion. When
the mind is in dilemma or in a doubting condition or unable to take a decision-whether to do an
action or not -Vijnanmaya is to take a decision.
Vijnan means knowledge, awareness, inner perception or experience. It also means 'science'.
Vedas say all knowledge resides inside the man. When scientists discover certain truths of the
nature it is knd of a subjective expereience of the scientist because even before his discovery
the truth discovered by him always existed.
This 'EUREKA' factor of Archeimedes on the discovery of water's thrust comes from his inner
self. This innerself from which such discoveries or inventions come is Vijnanmaya. Hence it is
the source of determinative knowledge.
It meditation (dhyana) recitation of mantras (mantra yog) or one-pointed concentration one
may see lights, god form, angels, saints, fragrance flowers, figurs or certain sounds-it is the
projection of Vijnanmaya kosha only.

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As Vijnanmaya Kosha is very subtle and expansive it can relate that part of universe ( )
which is unheard and unknown. Thus it can be and it is a link between individual mind and
COSMIC MIND.
The Vijnanmaya Kosha can be activated and peaked into such condition that it acts as a link
between individual mind and COSMIC MIND then it is not limited by past, present or
future. In fact it can act beyond the time and space.

5. Anandjoin mayakosha (Blissful Sheath)

It is the inner most sheath. Anandmaya is seed body or causal body which may also be called as
karana shrira. This body functions during the deep sleep. During deep sleep there is no
knowledge of time and space, no knowledge about anything or about yourself, but when you
wake up then you know that you slept for this much of time. During this sleep this anadmaya
kosha works. Anandmaya Kosha means Kosha which is comparised of equanimity-i.e. the state
of mind where feelings of joy or sorrow, achieving or loosing something doesn't really bother
you.
All human beings are made of these five Koshas. One Koshas is inside its otersheath. Every inner
Kosha can permeate its outer Koshas.
- Human body is composed of five elements i.e. Akash (ether) Vayu (air), Agni (fire), Jal
(water) and Prithvi (earth).
- These elements are energised by three gunas viz; Sattawa, Rajas and Tamas. Their
mixture & admixture lend a particular nature to a person.
All these exist within five koshas. Every human being has a field of electro-magnatic energy
inside his body. The electro magnetic energy permeates through the annamaya kosha. As this
kosha can be pereated by the inner koshas.
In modern science it is said that all the time, the whole day and night electromagnatic enery is
bouncing in and out from our phsical body like a pendulum. Of course, we cannot see it, but
scientifically it has been seen that just like a pendulum swings from left to right, and from right
to left, in the same manner everybody is emitting or throwing away this energy in the form of
bundles. The Sattwic body creates a longest bouncing of this body, a tamasic body perhaps no
bouncing at all, while a rajasic body has a very long bouncing. This energy that is being
constantly bounced out of our body forms the 'AURA' around our body.
This aura is the electromagnatic field that surrounds the human body. It is also called
Human Energy Field. It is comparised of collection of electromagnetic energies of varying
densities that emerges from inner koshas of a person and permeate through the physical body
i.e. Annamaya kosha of a that person.

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