House vs. Sign - which is more important?

[Guest guest]

Learned astrologers: please comment on whether the House is more

important or whether the Sign is more important? Thank you kindly.

[Guest guest]

This reference to "learned" and 'Guru' or 'teacher' to answer has

always made me cringe! I mean it may be good for some egos, but then

would you really want to hear from them? Their words are already

available in published books and so on, right?

 

This sort of a question also highlights that querants, people who would

rather ask quickie questions rather than study books and articles and

thus are into painless learning (!) cannot be serious about jyotish,

right?

 

Given the paucity of indicators, factors and clues that are available

to us jyotishis when we are in our lonely studies and dens looking at

charts -- it makes me wonder if we "technicians" ever separate things

in this way as some of the querrants who challenge us with questions

like this -- do!\

 

How can be house separated from a sign? A sign is like a building that

a real estate builder has created. Once we acquire and purchase it and

move it, it represents a house and that is where we live for some time!

 

Signs are potential dwellings, HOUSE on the other hand are the same

buildings into which a soul has moved in and living a human experience!

 

RR

, "iam_1972" <iam_1972

wrote:

>

> Learned astrologers: please comment on whether the House is more

> important or whether the Sign is more important? Thank you kindly.

>

[Guest guest]

If u are a beginner at learning astrology allow me to intervene at the very beginning and tell you that the very track you are following is wrong. Astrology is all about a holistic approach. You cannot compartmentalise. I wonder if you have ever looked at a chart with an open mind. Astrology is about analysis. Can you analyze without looking at the whole picture. Please pick up books and start reading. You cannot do without it. You will perhaps derive at an answer yourself. And only when you have derived at an answer ,dare to get into this field of unchartered waters.

Vatsala

 

iam_1972 <iam_1972 > wrote:

Learned astrologers: please comment on whether the House is more

important or whether the Sign is more important? Thank you kindly.

 

 

 

 

 

Find out what India is talking about on - Answers India

Send FREE SMS to your friend's mobile from Messenger Version 8. Get it NOW

[Guest guest]

Yes, I am a beginner in this quest for knowledge on a subject more

vast than all the oceans combined. Thanks for your guidance.

P.S.: I am on this to learn by asking questions.

 

, PRADEEP SAHAI

<sahaip123 wrote:

>

> If u are a beginner at learning astrology allow me to intervene at

the very beginning and tell you that the very track you are

following is wrong. Astrology is all about a holistic approach. You

cannot compartmentalise. I wonder if you have ever looked at a chart

with an open mind. Astrology is about analysis. Can you analyze

without looking at the whole picture. Please pick up books and start

reading. You cannot do without it. You will perhaps derive at an

answer yourself. And only when you have derived at an answer ,dare

to get into this field of unchartered waters.

> Vatsala

>

>

> iam_1972 <iam_1972 wrote:

> Learned astrologers: please comment on whether the House

is more

> important or whether the Sign is more important? Thank you kindly.

>

>

>

>

>

>

>

> Find out what India is talking about on - Answers India

> Send FREE SMS to your friend's mobile from Messenger

Version 8. Get it NOW

>

>

[Guest guest]

Well perhaps this can help from BPHS(I think there are some websites

which give entire BPHS in downloadable formats) :

 

 

 

 

Brihat Parashara Hora Shastra

Chapter 4

Zodiacal Rashis Described

1-2. Importance of Hora: The word Hora is derived from Ahoratr after

dropping the first and last syllables. Thus, Hora (lagnas) remains

in between Ahoratr (i.e. day and night) and after knowing Hora, the

good and bad effects of a native be known. Shri Vishnu, the

Invisible is Time personified. His limbs are the 12 rashis

commencing from Mesh.

3. Names of Rashis: The 12 rashis of the zodiac in order are:

Mesh,Vrishabh, Mithun, Kark, Simh , Kanya, Tula, Vrischik, Dhanu,

Makar, Kumbh, and Meen.

4-41/2. Limbs of Kaal Purush: Kaal Purush (or time personified) has

his limbs as under with reference to the 12 rashis respectively:

Head, face, arms, heart, stomach, hip, space below navel, privities,

thighs, knees, ankles, and feet.

5-5 1/2. Classification of Rashis : Movable, Fixed, and Dual are the

names given to the 12 rashis in order. These are again known as

malefic and benefic, successively. Similarly, are male and female.

Mesh, Simh, and Dhanu are bilious. Vrishabh, Kanya, and Makar are

windy. Mithun, Tula, and Kumbh are mixed, while the rest are

phlegmatic.

6-7. Mesh described: The Mesh is blood-red in complexion. lt has a

prominent (big) physique. It is a quadruped rashi and strong during

night. It denotes courage. It resides in the east and is related to

kings. It wanders in hills and predominates in Rajo-gun (the second

of the three constituent qualities and the cause of great activity

in living beings). It rises with its back (a Prishtodaya rashi) and

is fiery. Its ruler is Mangal.

8. Vrishabh described: Vrishabh's complexion is white, and is lorded

by Shukr. It is long and is a quadruped rashi. It has strength in

night and resides in the south. It represents villages and

businessmen. An earthy rashi, Vrishabh rises with its back.

9-9 1/2. Mithun described: The rashi Mithun rises with its head and

represents a male and a female holding a mace and lute. It lives in

the west and is an, airy rashi. It is a biped rashi as well and is

strong in nights. It lives in villages and is windy in temperament.

It has an even body with a green (grass like) hue. Its ruler is

Buddh.

10-11. Kark described: The rashi Kark is pale-red. It resorts to

forests and represents Brahmins. It is strong in nights. It has many

feet (i.e. it is a centipede rashi) and has a bulky body. It is

Sattvic in disposition (seen in gods) and it is a watery rashi. It

rises with its back and is ruled by Chandr.

12. Simh described: Simh is ruled by Surya and is Sattvic. It is a

quadruped rashi and a royal rashi. It resorts to forests and rises

with its head. It has a large, white body. It resides in the east

and is strong during daytime.

13-14. Kanya described: This rashi is a hill-resorter, and is strong

in daytime. It rises with its head and has a medium build. It is a

biped rashi and resides in the south. It has grains and fire in its

hands. It belongs to the business community and is variegated. It

relates to hurricanes ('Prabharanjani'). It is a Virgin and is

Tamasic (a disposition of demons). Its ruler is Buddh.

15-16 1/2. Tula described: Tula is a Seershodaya rashi rising with

its head; Tula is strong in daytime. It is black in complexion and

is predominant with Rajo-gun. It relates to the western direction

and resorts to land. It is destructive or mischievous ('Dhatin'). It

represents Sudras or the 4th Varna. It has a medium build physique

and is a biped rashi. Its lord is Shukr.

Vrischik described:

Vrischik has a slender physique and is a centipede rashi. It denotes

Brahmins and resides in holes. Its direction is north and is strong

in daytime. It is reddish-brown and resorts to water and land. It

has a hairy physique and is very sharp (or passionate). Mangal is

its ruler.

17-18 1/2. Dhanu described: The rashi Dhanu rises with its head and

is lorded by Guru. It is a Sattvic rashi and is tawny in hue. It has

strength in night and is fiery. A royal rashi, Dhanu is biped in

first half. Its second half is quadruped. It has an even build and

adores an arch. It resides in the east, resorts to land and is

splendourous.

19-20. Makar described: Makar is lorded by Shani and has

predominance of Tamo-gun (a disposition seen in demons). It is an

earthy rashi and represents the southern direction. It is strong in

nights, and rises with back. It has a large body. Its complexion is

variegated and it resorts to both forests and lands. Its first half

is quadruped and its second half footless moving in water.

21-21 1/2. Kumbh described: The rashi Kumbh represents a man holding

a pot. Its complexion is deep-brown. It has medium build and a biped

rashi. It is very strong in daytime. It resorts to deep water and is

airy. It rises with its head and is Tamasic. It rules Sudras, the

4th Varna, and the west. Its lord is Shani, Surya's offspring.

22-24. Meen described: Meen resembles a pair of fish, one tailed

with the head of the other. This rashi is strong at night. It is a

watery rashi and is predominant with Sattwa-gun. It denotes

resoluteness and is a water-resorter. It is footless and has a

medium build. It rules the north and rises with both head and back.

It is ruled by Guru. This is how the twelve rashis each of 30

degrees extent are described to evaluate gross and specific effects.

 

Some other links about rashis:

 

http://www.parashara.com/predict.html

 

http://www.journalofastrology.com/learn_astro/Useful_information_abou

t_Rasis.html

 

 

, "Rohiniranjan"

<jyotish_vani wrote:

>

> It is good to hear that you have a serious interest in astrology

and

> come to it with its virtues and potential abilities in mind. For

me,

> as I indicated, sign and houses are two faces of one coin. A coin

> will not be a balanced coin if one face is heavier than the other

and

> if it only has one face, it would not be a coin!

>

> The building and the home analogy I gave for sign and house was an

> attempt to highlight the general and specific aspect of this coin

we

> are talking about.

>

> I must also express a thought that is based on the impression I

have

> from here and similar forums. Beginners in particular tend to

> approach astrology as if it is mathematical, technical, based on a

> logical sequence. While these are elements that are there, there

is

> more, almost holstic about astrological readings. One takes in

> patterns for sure but there is a synthetic element to the process

> that is hard to describe and even harder to force upon the

> delineative process which leads to the formulation of the reading

and

> interpretation of a chart. It is not intuition, it is not some

moment

> of 'Aha' when things click in place. It is almost as if two parts

of

> the mind/brain are coprocessing the information in their separate

> ways and their products when ready appear merged and homogenously

so.

>

> I hope I am able to convey to you somewhat of what I am trying to

> describe.

>

> RR

>

> , "iam_1972" <iam_1972@>

> wrote:

> >

> > Although I am an infantile student of astrology, I do possess

high

> > regard and reverence for this spiritual science. (Yes, I call

it

> > a "spiritual" science as I believe it can shed light, if one is

> open

> > minded and a receptively programmed soul, on facets of one's

life

> > and personality like no other mechanism known to human kind.

All

> > this would be in an effort to rise above "manas" driven

motivations

> > and thus actions.) As I have come across a myriad of

> > interpretations on the validity or pre-eminence of one over the

> > other, House vs. Sign, this curious mind was only looking for

> > further dialogue on this topic. I do appreciate your candid

> > response and laud the passion you apparently possess on this

> subject.

> >

> > , "Rohiniranjan"

> > <jyotish_vani@> wrote:

> > >

> > > This reference to "learned" and 'Guru' or 'teacher' to answer

has

> > > always made me cringe! I mean it may be good for some egos,

but

> > then

> > > would you really want to hear from them? Their words are

already

> > > available in published books and so on, right?

> > >

> > > This sort of a question also highlights that querants, people

who

> > would

> > > rather ask quickie questions rather than study books and

articles

> > and

> > > thus are into painless learning (!) cannot be serious about

> > jyotish,

> > > right?

> > >

> > > Given the paucity of indicators, factors and clues that are

> > available

> > > to us jyotishis when we are in our lonely studies and dens

> looking

> > at

> > > charts -- it makes me wonder if we "technicians" ever separate

> > things

> > > in this way as some of the querrants who challenge us with

> > questions

> > > like this -- do!\

> > >

> > > How can be house separated from a sign? A sign is like a

building

> > that

> > > a real estate builder has created. Once we acquire and

purchase

> it

> > and

> > > move it, it represents a house and that is where we live for

some

> > time!

> > >

> > > Signs are potential dwellings, HOUSE on the other hand are the

> > same

> > > buildings into which a soul has moved in and living a human

> > experience!

> > >

> > > RR

> > > , "iam_1972"

<iam_1972@>

> > > wrote:

> > > >

> > > > Learned astrologers: please comment on whether the House is

> > more

> > > > important or whether the Sign is more important? Thank you

> > kindly.

> > > >

> > >

> >

>

[Guest guest]

, "iam_1972" <iam_1972

wrote:

>

> Learned astrologers: please comment on whether the House is more

> important or whether the Sign is more important? Thank you kindly.

>

evry house has its own departments and sphares represented by it they

always remain same irrespective of the sighn that house falls in it

will represent only those matteres only assiened to it, but according

to the sighn those matters either improve or become weak,if the sighn

is weaker or strong, because every sighn itself belongs to a

particular house of KAAL PURSHA .

[Guest guest]

Thank you for the kind reference Kumariaji.

 

, "Rajesh M. Kumaria"

<rajeshkumaria2000 wrote:

>

>

> Well perhaps this can help from BPHS(I think there are some

websites

> which give entire BPHS in downloadable formats) :

>

>

>

>

> Brihat Parashara Hora Shastra

> Chapter 4

> Zodiacal Rashis Described

> 1-2. Importance of Hora: The word Hora is derived from Ahoratr

after

> dropping the first and last syllables. Thus, Hora (lagnas) remains

> in between Ahoratr (i.e. day and night) and after knowing Hora,

the

> good and bad effects of a native be known. Shri Vishnu, the

> Invisible is Time personified. His limbs are the 12 rashis

> commencing from Mesh.

> 3. Names of Rashis: The 12 rashis of the zodiac in order are:

> Mesh,Vrishabh, Mithun, Kark, Simh , Kanya, Tula, Vrischik, Dhanu,

> Makar, Kumbh, and Meen.

> 4-41/2. Limbs of Kaal Purush: Kaal Purush (or time personified)

has

> his limbs as under with reference to the 12 rashis respectively:

> Head, face, arms, heart, stomach, hip, space below navel,

privities,

> thighs, knees, ankles, and feet.

> 5-5 1/2. Classification of Rashis : Movable, Fixed, and Dual are

the

> names given to the 12 rashis in order. These are again known as

> malefic and benefic, successively. Similarly, are male and female.

> Mesh, Simh, and Dhanu are bilious. Vrishabh, Kanya, and Makar are

> windy. Mithun, Tula, and Kumbh are mixed, while the rest are

> phlegmatic.

> 6-7. Mesh described: The Mesh is blood-red in complexion. lt has a

> prominent (big) physique. It is a quadruped rashi and strong

during

> night. It denotes courage. It resides in the east and is related

to

> kings. It wanders in hills and predominates in Rajo-gun (the

second

> of the three constituent qualities and the cause of great activity

> in living beings). It rises with its back (a Prishtodaya rashi)

and

> is fiery. Its ruler is Mangal.

> 8. Vrishabh described: Vrishabh's complexion is white, and is

lorded

> by Shukr. It is long and is a quadruped rashi. It has strength in

> night and resides in the south. It represents villages and

> businessmen. An earthy rashi, Vrishabh rises with its back.

> 9-9 1/2. Mithun described: The rashi Mithun rises with its head

and

> represents a male and a female holding a mace and lute. It lives

in

> the west and is an, airy rashi. It is a biped rashi as well and is

> strong in nights. It lives in villages and is windy in

temperament.

> It has an even body with a green (grass like) hue. Its ruler is

> Buddh.

> 10-11. Kark described: The rashi Kark is pale-red. It resorts to

> forests and represents Brahmins. It is strong in nights. It has

many

> feet (i.e. it is a centipede rashi) and has a bulky body. It is

> Sattvic in disposition (seen in gods) and it is a watery rashi. It

> rises with its back and is ruled by Chandr.

> 12. Simh described: Simh is ruled by Surya and is Sattvic. It is a

> quadruped rashi and a royal rashi. It resorts to forests and rises

> with its head. It has a large, white body. It resides in the east

> and is strong during daytime.

> 13-14. Kanya described: This rashi is a hill-resorter, and is

strong

> in daytime. It rises with its head and has a medium build. It is a

> biped rashi and resides in the south. It has grains and fire in

its

> hands. It belongs to the business community and is variegated. It

> relates to hurricanes ('Prabharanjani'). It is a Virgin and is

> Tamasic (a disposition of demons). Its ruler is Buddh.

> 15-16 1/2. Tula described: Tula is a Seershodaya rashi rising with

> its head; Tula is strong in daytime. It is black in complexion and

> is predominant with Rajo-gun. It relates to the western direction

> and resorts to land. It is destructive or mischievous ('Dhatin').

It

> represents Sudras or the 4th Varna. It has a medium build physique

> and is a biped rashi. Its lord is Shukr.

> Vrischik described:

> Vrischik has a slender physique and is a centipede rashi. It

denotes

> Brahmins and resides in holes. Its direction is north and is

strong

> in daytime. It is reddish-brown and resorts to water and land. It

> has a hairy physique and is very sharp (or passionate). Mangal is

> its ruler.

> 17-18 1/2. Dhanu described: The rashi Dhanu rises with its head

and

> is lorded by Guru. It is a Sattvic rashi and is tawny in hue. It

has

> strength in night and is fiery. A royal rashi, Dhanu is biped in

> first half. Its second half is quadruped. It has an even build and

> adores an arch. It resides in the east, resorts to land and is

> splendourous.

> 19-20. Makar described: Makar is lorded by Shani and has

> predominance of Tamo-gun (a disposition seen in demons). It is an

> earthy rashi and represents the southern direction. It is strong

in

> nights, and rises with back. It has a large body. Its complexion

is

> variegated and it resorts to both forests and lands. Its first

half

> is quadruped and its second half footless moving in water.

> 21-21 1/2. Kumbh described: The rashi Kumbh represents a man

holding

> a pot. Its complexion is deep-brown. It has medium build and a

biped

> rashi. It is very strong in daytime. It resorts to deep water and

is

> airy. It rises with its head and is Tamasic. It rules Sudras, the

> 4th Varna, and the west. Its lord is Shani, Surya's offspring.

> 22-24. Meen described: Meen resembles a pair of fish, one tailed

> with the head of the other. This rashi is strong at night. It is a

> watery rashi and is predominant with Sattwa-gun. It denotes

> resoluteness and is a water-resorter. It is footless and has a

> medium build. It rules the north and rises with both head and

back.

> It is ruled by Guru. This is how the twelve rashis each of 30

> degrees extent are described to evaluate gross and specific

effects.

>

> Some other links about rashis:

>

> http://www.parashara.com/predict.html

>

>

http://www.journalofastrology.com/learn_astro/Useful_information_abou

> t_Rasis.html

>

>

> , "Rohiniranjan"

> <jyotish_vani@> wrote:

> >

> > It is good to hear that you have a serious interest in astrology

> and

> > come to it with its virtues and potential abilities in mind. For

> me,

> > as I indicated, sign and houses are two faces of one coin. A

coin

> > will not be a balanced coin if one face is heavier than the

other

> and

> > if it only has one face, it would not be a coin!

> >

> > The building and the home analogy I gave for sign and house was

an

> > attempt to highlight the general and specific aspect of this

coin

> we

> > are talking about.

> >

> > I must also express a thought that is based on the impression I

> have

> > from here and similar forums. Beginners in particular tend to

> > approach astrology as if it is mathematical, technical, based on

a

> > logical sequence. While these are elements that are there, there

> is

> > more, almost holstic about astrological readings. One takes in

> > patterns for sure but there is a synthetic element to the

process

> > that is hard to describe and even harder to force upon the

> > delineative process which leads to the formulation of the

reading

> and

> > interpretation of a chart. It is not intuition, it is not some

> moment

> > of 'Aha' when things click in place. It is almost as if two

parts

> of

> > the mind/brain are coprocessing the information in their

separate

> > ways and their products when ready appear merged and

homogenously

> so.

> >

> > I hope I am able to convey to you somewhat of what I am trying

to

> > describe.

> >

> > RR

> >

> > , "iam_1972" <iam_1972@>

> > wrote:

> > >

> > > Although I am an infantile student of astrology, I do possess

> high

> > > regard and reverence for this spiritual science. (Yes, I call

> it

> > > a "spiritual" science as I believe it can shed light, if one

is

> > open

> > > minded and a receptively programmed soul, on facets of one's

> life

> > > and personality like no other mechanism known to human kind.

> All

> > > this would be in an effort to rise above "manas" driven

> motivations

> > > and thus actions.) As I have come across a myriad of

> > > interpretations on the validity or pre-eminence of one over

the

> > > other, House vs. Sign, this curious mind was only looking for

> > > further dialogue on this topic. I do appreciate your candid

> > > response and laud the passion you apparently possess on this

> > subject.

> > >

> > > , "Rohiniranjan"

> > > <jyotish_vani@> wrote:

> > > >

> > > > This reference to "learned" and 'Guru' or 'teacher' to

answer

> has

> > > > always made me cringe! I mean it may be good for some egos,

> but

> > > then

> > > > would you really want to hear from them? Their words are

> already

> > > > available in published books and so on, right?

> > > >

> > > > This sort of a question also highlights that querants,

people

> who

> > > would

> > > > rather ask quickie questions rather than study books and

> articles

> > > and

> > > > thus are into painless learning (!) cannot be serious about

> > > jyotish,

> > > > right?

> > > >

> > > > Given the paucity of indicators, factors and clues that are

> > > available

> > > > to us jyotishis when we are in our lonely studies and dens

> > looking

> > > at

> > > > charts -- it makes me wonder if we "technicians" ever

separate

> > > things

> > > > in this way as some of the querrants who challenge us with

> > > questions

> > > > like this -- do!\

> > > >

> > > > How can be house separated from a sign? A sign is like a

> building

> > > that

> > > > a real estate builder has created. Once we acquire and

> purchase

> > it

> > > and

> > > > move it, it represents a house and that is where we live for

> some

> > > time!

> > > >

> > > > Signs are potential dwellings, HOUSE on the other hand are

the

> > > same

> > > > buildings into which a soul has moved in and living a human

> > > experience!

> > > >

> > > > RR

> > > > , "iam_1972"

> <iam_1972@>

> > > > wrote:

> > > > >

> > > > > Learned astrologers: please comment on whether the House

is

> > > more

> > > > > important or whether the Sign is more important? Thank

you

> > > kindly.

> > > > >

> > > >

> > >

> >

>

[Guest guest]

Thank you once again.

 

, "Rajesh M. Kumaria"

<rajeshkumaria2000 wrote:

>

> AND HERE IS MORE INFO FROM BPHS(not sure whether it will increase

> your knowledge about rashis or confuse your more! Never mind we

all

> are learning here!)

>

>

> Ch. 5. Special Lagnas

> 1. Oh excellent of the Brahmins, I explain below again some

special

> Lagnas, viz. Bhava Lagn, Hora Lagn and Ghati Lagn.

>

>

> 2-3. Bhava Lagn. From sunrise to the time of birth every 5 Ghatis

> (or 120 minutes) constitute one Bhava Lagn. Divide the time of

birth

> (in Ghatis, Vighatis etc.) from sunrise by 5 and add the quotient

> etc. to S?s longitude, as at sunrise. This is called Bhava Lagn.

>

>

> 4-5. Hora Lagn. Again from sunrise till the time of birth Hora

Lagn

> repeats itself every 2? Ghatis (i. e. 60 minutes). Divide the time

> past up to birth from sunrise by 2? and add the quotient etc. in

> Rashis, degrees and so on to the longitude of S? as at the

> sunrise. This will yield Hora Lagn in Rashi, degrees etc.

>

>

> 6-8. Ghati Lagn (Ghatik Lagn). Now listen to the method of working

> out Ghati Lagn. This Lagn changes along with every Ghati (24

> minutes) from the sunrise. Note birth time in Ghatis and Vighatis.

> Consider the number of Ghatis past, as number of Rashis, or Ghati

> Lagnas. The Vighatis be divided by 2 to arrive at degrees and

> minutes of arc, past in the said Ghati Lagn. The product so

arrived

> in Rashis, degrees and minutes be added to S?s longitude, as at

> sunrise, to get the exact location of Ghati Lagn. So say

Maharishis,

> like Narada.

>

>

> 9. Use of Special Lagnas. Keeping the Grahas at birth, as it is,

> prepare various Bhava Kundalis with respect to each special Lagn

and

> analyze, as done for the natal Lagn.

>

>

>

> 10-13?. Varnad Dasha. I now detail Varnad Dasha, just by knowing

> which one can deal with the longevity of a native. If the natal

Lagn

> is an odd Rashi, count directly from Mesh to natal Lagn. If the

> natal Lagn is an even Rashi, count from Meen to the natal Lagn in

> the reverse order. Similarly, if the Hora Lagn is an odd one,

count

> from Mesh to Hora Lagn in direct order. If the Hora Lagn is an

even

> one, count from Meen to Hora Lagn in the reverse order. If both

the

> products are odd Rashis, or even Rashis, then add both the

figures.

> If one is odd and the other is even, then know the difference

> between the two products. If the latest product in this process is

> an odd one, count so many Rashis from Mesh in a direct manner; if

an

> even one, count so many Rashis from Meen in reverse order. The

Rashi

> so known will be the Varnad for Lagn.

>

>

>

> 14-15. Effects of Varnad. Now listen to the use of the above. Out

of

> the two, viz. natal Lagn and Hora Lagn, whichever is stronger,

from

> there Varnad starts. If the natal Lagn is an odd Rashi, the

counting

> of Dashas is clockwise, otherwise anticlockwise. Lagn Dasha years

> will equal the number of Rashis, intervening between the natal

Lagn

> and Varnad. Similarly for other Bhavas.

> 16-20. Effects of Varnad (cont.). Should a Kon from Lagn's Varnad

be

> occupied, or drishtied by a malefic, the native will live only up

to

> the Dasha of the said Rashi. Just, as the Rudra Grah in Sool Dasha

> is capable of causing evils, the above-mentioned Grahas related to

> Varnad's Kon be treated. The Varnad Lagn be considered, as natal

> Lagn, while the 7th from Varnad will denote the longevity of the

> spouse, the 11th longevity of elder brothers and sisters, the 3rd

> longevity of younger brothers and sisters, the 5th the longevity

of

> sons, the 4th longevity of mother and the 9th longevity of father.

> The Dasha of the Sool Rashi will inflict greater evils.

> 21-24. Effects of Varnad (cont.). Similar assessments be made with

> reference to the Varnad of each Bhava, commencing the first, and

the

> evils and goods due to a nativity be known. These Varnad Dashas

are

> only for Bhavas (Rashis) and not their occupants. The sub period

of

> each Dasha will be one twelfth of the Dasha and the order will

also

> be clockwise, or anti-clockwise, as explained earlier. The natal

> Lagn is to be calculated according to birth place, while Bhava

Lagn,

> Hora Lagn etc. are common to all places

>

>

>

> Ch. 6. The Sixteen Divisions of a Rashi

> 1. O Mahⲩshi Par⺡r, I have known from you about the Grahas,

> Rashis and their descriptions. I desire to know the details of

> various divisions of a Rashi, will you please narrate.

>

>

> 2-4. Names of the 16 Vargas. Lord Brahma has described 16 kinds of

> Vargas (Divisions) for each Rashi. Listen to those. The names are

> Rashi, Hor⬠Dreshkan, Chaturthⱺ, Saptⱺ, Navⱺ, Dashⱺ,

> Dvadashⱺ, Shodashⱺ, Vimshⱺ, Chaturvimshⱺ, Saptavimshⱺ,

> Trimshⱺ, Khavedⱺ, Akshavedⱺ and Shashtiⱺ.

>

> 5-6. Rashi and Horâ® The Rashi, owned by a Grah, is called its

> Kshetra. The first half of an odd Rashi is the Hora, ruled by S?

> While the second half is the Hora of Candr. The reverse is true in

> the case of an even Rashi. Half of a Rashi is called Hora. These

are

> totally 24, counted from Mesh and repeated twice (at the rate of

12)

> in the whole of the zodiac.

>

> 7-8. Dreshkan. One third of a Rashi is called Dreshkan. These are

> totally 36, counted from Mesh, repeating thrice at the rate of 12

> per round. The 1st, 5th and the 9th Rashis from a Rashi are its

> three Dreshkanas and are, respectively, lorded by Narada, Agasthya

> and Durvash.

>

>

> 9. Chaturthⱺ. The Lords of the 4 Kendras from a Rashi are the

> rulers of respective Chaturthⱺ of a Rashi, commencing from Mesh.

> Each Chaturthⱺ is one fourth of a Rashi. The deities,

> respectively, are Sanak, Sanand, Kumar and Sanatan.

>

> 10-11. Saptⱺ. The Saptⱺ (one seventh of a Rashi) counting

> commences from the same Rashi in the case of an odd Rashi. It is

> from the seventh Rashi thereof, while an even Rashi is considered.

> The names of the seven divisions in odd Rashis are Kshaar Ksheer,

> Dadhi, Ghrith, Ikshu, Ras, Madhya and Suddh Jal. These

designations

> are reversed for an even Rashi.

>

>

> 12. Navⱺ. The Navⱺ calculation are for a Movable Rashi from

> there itself, for a Fixed Rashi from the 9th thereof and for a

Dual

> Rashi from the 5th thereof. They go by designations Deva (divine),

> Manushya (human) and Rakshasa (devilish) in a successive and

> repetitive order for a Movable Rashi. (Manushya, Rakshasa and Deva

> are the order for a Fixed Rashi, while Rakshasa, Manushya and Deva

> are a Dual Rashi's order)

>

>

> 13-14. Dashⱺ. Starting from the same Rashi for an odd Rashi and

> from the 9th with reference to an even Rashi, the 10 Dashⱺas, each

> of 3 degrees, are reckoned. These are presided over by the ten

> rulers of the cardinal directions, viz. Indra, Agni, Yama,

Rakshasa,

> Varuna, Vayu, Kuber, Isan, Brahma and Ananth in case of an odd

> Rashi. It is in the reverse order, that these presiding deities

are

> reckoned, when an even Rashi is given.

>

> 15. Dvadashⱺ. The reckoning of the Dvadashⱺ (one twelfth of a

> Rashi, or 2? degrees each) commences from the same Rashi. In each

> Rashi the presidentship repeats thrice in the order of Ganesh,

> Ashvini Kumar, Yama and Sarpa for the 12 Dvadashⱺas.

>

> 16. Shodashⱺ (or Kalⱺ). Starting from Mesh for a Movable Rashi,

> from Simh for a Fixed Rashi and from Dhanu for a Dual Rashi, the

16

> Shodashⱺas (16th part of a Rashi, i.e. of 1?52'30") are regularly

> distributed. The presiding deities of these repeat in the order

> Brahma, Vishnu, Shiva and S?four times in the case of an odd

> Rashi. It is reverse in the case of an even Rashi, that these

ruling

> deities are understood.

>

>

> 17-21. Vimshⱺ. From Mesh for a Movable Rashi, from Dhanu for a

> Fixed Rashi and from Simh for a Common Rashi: this is how the

> calculations of Vimshⱺas (1/20th of a Rashi, or 1?30' each) are to

> commence. The presiding deities of the 20 Vimshⱺas in an odd Rashi

> are, respectively: Kali, Gauri, Jaya, Lakshmi, Vijaya, Vimal,

Sati,

> Tara, Jvalamukhi, Sveta, Lalita, Bagalamukhi, Pratyangir, Shachi,

> Raudri, Bhavani, Varad, Jaya, Tripura and Sumukhi. In an even

Rashi

> these 20 deities, respectively, are Daya, Megha, Chinnasi,

> Pisachini, Dhumavathi, Matangi, Bal, Bhadr, Arun, Anal, Pingal,

> Chuchchuk, Ghora, Vaarahi, Vaishnavi, Sita, Bhuvanesvari,

Bhairavi,

> Mangal and Aparajit.

>

> 22-23. Chaturvimshⱺ. The Chaturvimshⱺ (1/24th part of a Rashi,

> or 1?15' each) distribution commences from Simh and Kark,

> respectively, for an odd and an even Rashi. In the case of an odd

> Rashi the ruling deities repeat twice in the order of Skand,

> Parusdhar, Anal, Vishwakarma, Bhag, Mitr, Maya, Antaka, Vrisha-

> Dwaja, Govinda, Madan and Bhima. Reverse these from Bhima twice to

> know the deities for the Chaturvimshⱺ in an even Rashi.

>

>

> 24-26. Saptavimshⱺ (Nakshatrⱺ, or Bhⱺ). The Saptavimshⱺ

> Lords are, respectively, the presiding deities of the 27

Nakshatras,

> as under: Dastra (Ashvini Kumar), Yama, Agni, Brahma, Candr, Isa,

> Adhiti, Jiva, Ahi, Pitar, Bhag, Aryama, S? Tvasht, Marut,

> Chakragni, Mitr, Vasava, Rakshasa, Varuna, Vishwadeva, Govinda,

> Vasu, Varuna, Ajap, Ahirbuddhnya and Pushya. These are for an odd

> Rashis. Count these deities in a reverse order for an even Rashi.

> The Saptavimshⱺ distribution commences from Mesh and other Movable

> Rashis for all the 12 Rashis.

>

>

> 27-28. Trimshⱺ. The Trimshⱺ Lords for an odd Rashi are Mangal,

> Ú¡ni, Guru, Budh and Úµkr. Each of them in order rules 5, 5, 8, 7

> and 5 degrees. The deities, ruling over the Trimshⱺas, are,

> respectively, Agni, Vayu, Indra, Kuber and Varuna. In the case of

an

> even Rashi the quantum of Trimshⱺ, Grah lordship and deities get

> reversed.

>

>

> 29-30. Khavedⱺ (or Chatvarimshⱺ, 1/40th part of a Rashi). For

> odd Rashis count from Mesh and for an even Rashi from Tula in

> respect of Khavedⱺas (each of 45' of arc). Vishnu, Candr, Marichi,

> Tvasht, Dhata, Shiva, Ravi, Yama, Yaksh, Gandharv, Kaal and Varuna

> repeat successively, as presiding deities, in the same order for

all

> Rashis.

>

>

> 31-32. Akshavedⱺ (1/45th part of a Rashi). Mesh, Simh and Dhanu

> are the Rashis, from which the distributions, respectively,

commence

> for Movable, Immovable and Common Rashis. In Movable Rashis

Brahma,

> Shiva and Vishnu; in Immovable Rashis Shiva, Vishnu and Brahma and

> in Common Rashis Vishnu, Brahma and Shiva repeat 15 times the

> presidentship over these Akshavedⱺas.

>

>

> 33-41. Shashtiⱺ (1/60th part of a Rashi, or half a degree each).

> To calculate the Shashtiⱺ Lord ignore the Rashi position of a Grah

> and take the degrees etc. it traversed in that Rashi. Multiply

that

> figure by 2 and divide the degrees by 12. Add 1 to the remainder,

> which will indicate the Rashi, in which the Shashtiⱺ falls. The

> Lord of that Rashi is the Grah, ruling the said Shashtiⱺ. In odd

> Rashis the names of Shashtiⱺas are 1. Ghora, 2. Rakshasa, 3. Deva,

> 4. Kuber, 5. Yaksh, 6. Kindar, 7. Bhrasht, 8. Kulaghna, 9. Garal,

> 10. Vahni, 11. Maya, 12. Purishak, 13. Apampathi, 14. Marutwan,

15.

> Kaal, 16. Sarpa, 17. Amrit, 18. Indu, 19. Mridu, 20. Komal, 21.

> Heramba, 22. Brahma, 23. Vishnu, 24. Maheshwara, 25. Deva, 26.

Ardr,

> 27. Kalinas, 28. Kshitees, 29. Kamalakar, 30. Gulik, 31. Mrityu,

32.

> Kaal, 33. Davagni, 34. Ghora, 35. Yama, 36 Kantak, 37. Suddh, 38.

> Amrit, 39. PurnaCandr, 40. Vishadagdha, 41. Kulanas, 42.

> Vamshakshaya, 43. Utpat, 44. Kaal, 45. Saumya, 46. Komal, 47.

> Sheetal, 48. Karaladamshtr, 49. Candramukhi, 50. Praveen, 51.

> Kaalpavak, 52. Dhannayudh, 53. Nirmal, 54. Saumya, 55. Krur, 56.

> Atisheetal, 57. Amrit, 58. Payodhi, 59. Brahman, 60. CandraRekha

> (InduRekha). The reverse is the order for even Rashis in so much,

as

> these names are cased. Grahas in benefic Shashtiⱺas produce

> auspicious, while the opposite is true in case of Grahas in

malefic

> Shashtiⱺas.

>

>

>

> 42-53. Varg Classification. Maitreya, explained now are the sum

> effects of classifications of different divisions (or Vargas, so

far

> narrated). These are four kinds, viz. Shad Varg, Sapth Varg, Dasha

> Varg and Shodasha Varg. In the ShadVarg classification the Varg

> designations are Kimshuk, Vyanjan, Chamar, Chatr and Kundal,

> according to a Grah being in 2 to 6 combinations of good Vargas.

> Next is the Sapth Varg, in which these classifications continue in

> the same manner up to six combinations of good Vargas, the 7th

> additional Varg getting classified, as Mukut. In the Dasha Varg

> scheme the designations commence from Parijata etc., such as 2

good

> Vargas - Parijatha, 3 Uttama, 4 Gopur, 5 Simhasan, 6 Paravata, 7

> Devaloka, 8 Brahmaloka, 9 Sakravahana and 10 Vargas - Shridham. In

> the Shodasha Varg scheme the combinations of Vargas go with

> designations thus: two good Vargas - Bhedak, 3 Kusum, 4

Nagapushpa,

> 5 Kanduk, 6 Kerala, 7 Kalpa Vriksha, 8 Chandan Vana, 9 PurnaCandr,

> 10 Uchchaisrava, 11 Dhanvantari, 12 S?ant, 13 Vidrum, 14 Chakra-

> Simhasan, 15 Golok and 16 Vargas - ڲallabh. In these divisions

> the divisions, falling in the Grah's exaltation Rashi, Mooltrikon

> Rashi, own Rashi and the Rashis, owned by the Lord of a Kendra

from

> the Arudha Lagn, are all to be considered (as good Vargas). The

> divisions of a combust Grah, defeated Grah, weak Grah and a Grah

in

> bad Avasthas, like Sayan, be all ignored to be auspicious, for

these

> destroy the good Yogas.

>

>

>

> Ch. 7. Divisional Considerations

> 1-8. Use of the 16 Divisions. Now I will explain the use of these

> sixteen divisions. The physique from Lagn, wealth from Hora,

> happiness through co-born from Dreshkan, fortunes from Chaturthⱺ,

> sons and grandsons from Saptⱺ, spouse from Navⱺ, power (and

> position) from Dashⱺ, parents from Dvadashⱺ, benefits and

> adversities through conveyances from Shodashⱺ, worship from

> Vimshⱺ, learning from Chaturvimshⱺ, strength and weakness from

> Saptavimshⱺ, evil effects from Trimshⱺ, auspicious and

> inauspicious effects from Khavedⱺ and all indications from both

> Akshavedⱺ and Shashtiⱺ: these are the considerations to be made

> through the respective Vargas. The Bhava, whose Lord is in a

malefic

> Shashtiⱺ, will diminish; so say Garga and others. The Bhava, whose

> Lord is in a benefic Shodashⱺ, flourish. This is how the 16 Vargas

> are to be evaluated.

>

>

>

> 9-12. After assessing the 20 point strength of the ascending

degree,

> of other Bhavas and of the Grahas, the good and bad effects be

> declared. I explain below the method of knowing the Vimsopak

> strength (20 point strength), just by knowing which an idea of the

> results of actions of this birth and of former birth will clearly

> emerge. The Grahas from S?on get full strength, when in

> exaltation, or in own Rashi and are bereft of strength, when in

the

> 7th (from exaltation). In between the strength be known by the

rule

> of three process. In the case of a Grah, owning two Rashis,

> distinction of placement in odd/even Rashi identical with own

Rashi

> be made.

>

>

>

>

> 13-16. Hor⬠Dreshkan and Trimshⱺ Effects. Guru, S?and Mangal

> give (pronounced) effects in the Hora of S? Candr, Úµkr and Ú¡ni

> do so, when in Candr's Horas; Budh is effective in both the Horas.

> In the case of an even Rashi the Hora of Candr will be powerful in

> effects, while S?s Hora in an odd Rashi will be so. Full, medium

> and nil will be the effects, respectively, in the beginning middle

> and the end of a Hora. Similar applications be made for a

Dreshkan,

> Turyⱺ, Navⱺ etc. As for Trimshⱺ effects, S?is akin to

> Mangal and Candr is akin to Úµkr. The effects, applicable to Rashi,

> will apply to Trimshⱺ.

>

>

>

> 17-19. Vimshopak Bal. The Shad Vargas consist of Rashi, Hora,

> Dreshkan, Navⱺ, Dvadashⱺ and Trimshⱺ. The full Bal for each of

> the divisions, respectively, are 6, 2, 4, 5, 2 and 1. This is the

> Vimshopak Bal, relating to Shad Varg division. Adding the Saptⱺ to

> the Shad Vargas, we get Sapt Varg, the Vimshopak Bal for which is

5,

> 2, 3, 2?, 4?, 2 and 1. These are gross strengths, while subtle

ones

> should be understood by exact positions.

>

>

>

> 20. Add Dashⱺ, Shodashⱺ and Shashtiⱺ to the said Sapt Varg

> Divisions to get the scheme of Dasha Varg. The Vimshopak Bal in

this

> context is 3 for Rashi, 5 for Shashtiⱺ and for the other 8

> divisions 1? each.

>

>

> 21-25. When the 16 divisions (Shodash Varg Scheme) are considered

> together, the Vimshopak score goes thus: Hora 1, Trimsⱺ 1,

> Dreshkan 1, Shodashⱺ 2, Navⱺ 3, Rashi 3?, Shashtiⱺ 4 and the

> rest of the nine divisions each a half. The Vimshopak Bal remains

as

> 20, only when the Grah is in own Bhava Vargas. Otherwise, the

total

> strength from 20 declines to 18 in Pramudit Vargas, to 15 in Shant

> Vargas, to 10 in Svasth divisions, to 7 in Duhkhit Vargas and to 5

> in Khal Vargas. (These figures are called Varg Vishwa)

>

>

>

> 26-27. Vimshopak Proportional Evaluation. Multiply the figure due

to

> full strength for the division by the Varg Vishwa and divide by 20

> to get the exact strength of the Grah. If the total is below 5,

the

> Grah will not be capable of giving auspicious results. If it is

> above 5, but below 10, the Grah will yield some good effects.

Later

> on up to 15 it is indicative of mediocre effect. A Grah with above

> 15 will yield wholly favourable effects.

>

>

> 28-29. Other Sources of Strength. Maitreya, there are other kinds

of

> sources, as I explain below. Grahas in the 7th from S?will be

> fully effective. One with an identical longitude in comparison to

> S?s will destroy the good effects. Rule of three process be

> applied to the Grah in between these positions.

>

>

>

> 30-32. Dasha effects with Vimshopak Bal. Maitreya, after assessing

> the Vimshopak Bal through the various divisions, the rising and

> setting of the Grahas be considered. The Vimshopak Bal is

classified

> under Purna, AtiPurna, Madhya, AtiMadhya, Heen, AtiHeen, Swalpa

and

> AtiSwalp. Thus should be classified the Vimshopak Bal and the

Dasha

> period results declared accordingly.

>

>

>

> 33-36. Kendras, Konas etc. defined. O Maitreya, listen to other

> matters, which I am explaining. The Kendras are specially known,

as

> Lagn (the ascendent), Bandhu Bhava, Yuvati Bhava (the descendant)

> and Karm Bhava (mid-heaven). Dhan, Putr, Randhr and Labh Bhava are

> Panapharas (succedents), while Sahaj, Ari, Dharm and Vyaya Bhava

are

> called Apoklimas (cadents). Putr and Dharm Bhava are known by the

> name Kon (or trine). Evil Bhavas, or Dusthan Bhavas are Ari,

Randhr

> and Vyaya Bhava. Chaturasras are Bandhu and Randhr Bhava. Sahaj,

> Ari, Karm and Labh Bhava are Upachaya Bhavas.

>

>

>

>

> 37-38. Names of Bhavas. Thanu, Dhan, Sahaj, Bandhu, Putr, Ari,

> Yuvati, Randhr, Dharm, Karma, Labh and Vyaya are in order the

names

> of Bhavas. I explained these briefly and leave it to you to grasp

> more, according to your intelligence. As delivered by Lord Brahma,

> some further information is added thus (i.e. in the following

> verses).

>

>

>

> 39-43. Indications from Bhavas. Dharm Bhava and the 9th from S?

> deal with one's father. Whatever effects are to be known from the

> Karm and Labh Bhava, be also known from similar Bhavas, counted

from

> S? Whatever results are to be known from Bandhu, Tanu, Dhan,

> Labh and Dharm should also be known from the 4th of Candr, from

Kark

> Rashi itself and from the 2nd, 11th and 9th from Candr,

> respectively. Whatever has to be known through Sahaj Bhava, be

also

> analyzed through the 3rd from Mangal. The 6th from Budh be also

> considered in regard to indications, derivable from Ari Bhava. The

> 5th from Guru, the 7th from Úµkr and both the 8th and 12th from Ú¡ni

> stand for consideration, respectively, in respect of offspring,

> spouse and death. The Lord of the Bhava is equally important, when

> estimating the indications of a particular Bhava.

>

>

>

> , "Rajesh M. Kumaria"

> <rajeshkumaria2000@> wrote:

> >

> >

> > Well perhaps this can help from BPHS(I think there are some

> websites

> > which give entire BPHS in downloadable formats) :

> >

> >

> >

> >

> > Brihat Parashara Hora Shastra

> > Chapter 4

> > Zodiacal Rashis Described

> > 1-2. Importance of Hora: The word Hora is derived from Ahoratr

> after

> > dropping the first and last syllables. Thus, Hora (lagnas)

remains

> > in between Ahoratr (i.e. day and night) and after knowing Hora,

> the

> > good and bad effects of a native be known. Shri Vishnu, the

> > Invisible is Time personified. His limbs are the 12 rashis

> > commencing from Mesh.

> > 3. Names of Rashis: The 12 rashis of the zodiac in order are:

> > Mesh,Vrishabh, Mithun, Kark, Simh , Kanya, Tula, Vrischik,

Dhanu,

> > Makar, Kumbh, and Meen.

> > 4-41/2. Limbs of Kaal Purush: Kaal Purush (or time personified)

> has

> > his limbs as under with reference to the 12 rashis respectively:

> > Head, face, arms, heart, stomach, hip, space below navel,

> privities,

> > thighs, knees, ankles, and feet.

> > 5-5 1/2. Classification of Rashis : Movable, Fixed, and Dual are

> the

> > names given to the 12 rashis in order. These are again known as

> > malefic and benefic, successively. Similarly, are male and

female.

> > Mesh, Simh, and Dhanu are bilious. Vrishabh, Kanya, and Makar

are

> > windy. Mithun, Tula, and Kumbh are mixed, while the rest are

> > phlegmatic.

> > 6-7. Mesh described: The Mesh is blood-red in complexion. lt has

a

> > prominent (big) physique. It is a quadruped rashi and strong

> during

> > night. It denotes courage. It resides in the east and is related

> to

> > kings. It wanders in hills and predominates in Rajo-gun (the

> second

> > of the three constituent qualities and the cause of great

activity

> > in living beings). It rises with its back (a Prishtodaya rashi)

> and

> > is fiery. Its ruler is Mangal.

> > 8. Vrishabh described: Vrishabh's complexion is white, and is

> lorded

> > by Shukr. It is long and is a quadruped rashi. It has strength

in

> > night and resides in the south. It represents villages and

> > businessmen. An earthy rashi, Vrishabh rises with its back.

> > 9-9 1/2. Mithun described: The rashi Mithun rises with its head

> and

> > represents a male and a female holding a mace and lute. It lives

> in

> > the west and is an, airy rashi. It is a biped rashi as well and

is

> > strong in nights. It lives in villages and is windy in

> temperament.

> > It has an even body with a green (grass like) hue. Its ruler is

> > Buddh.

> > 10-11. Kark described: The rashi Kark is pale-red. It resorts to

> > forests and represents Brahmins. It is strong in nights. It has

> many

> > feet (i.e. it is a centipede rashi) and has a bulky body. It is

> > Sattvic in disposition (seen in gods) and it is a watery rashi.

It

> > rises with its back and is ruled by Chandr.

> > 12. Simh described: Simh is ruled by Surya and is Sattvic. It is

a

> > quadruped rashi and a royal rashi. It resorts to forests and

rises

> > with its head. It has a large, white body. It resides in the

east

> > and is strong during daytime.

> > 13-14. Kanya described: This rashi is a hill-resorter, and is

> strong

> > in daytime. It rises with its head and has a medium build. It is

a

> > biped rashi and resides in the south. It has grains and fire in

> its

> > hands. It belongs to the business community and is variegated.

It

> > relates to hurricanes ('Prabharanjani'). It is a Virgin and is

> > Tamasic (a disposition of demons). Its ruler is Buddh.

> > 15-16 1/2. Tula described: Tula is a Seershodaya rashi rising

with

> > its head; Tula is strong in daytime. It is black in complexion

and

> > is predominant with Rajo-gun. It relates to the western

direction

> > and resorts to land. It is destructive or mischievous

('Dhatin').

> It

> > represents Sudras or the 4th Varna. It has a medium build

physique

> > and is a biped rashi. Its lord is Shukr.

> > Vrischik described:

> > Vrischik has a slender physique and is a centipede rashi. It

> denotes

> > Brahmins and resides in holes. Its direction is north and is

> strong

> > in daytime. It is reddish-brown and resorts to water and land.

It

> > has a hairy physique and is very sharp (or passionate). Mangal

is

> > its ruler.

> > 17-18 1/2. Dhanu described: The rashi Dhanu rises with its head

> and

> > is lorded by Guru. It is a Sattvic rashi and is tawny in hue. It

> has

> > strength in night and is fiery. A royal rashi, Dhanu is biped in

> > first half. Its second half is quadruped. It has an even build

and

> > adores an arch. It resides in the east, resorts to land and is

> > splendourous.

> > 19-20. Makar described: Makar is lorded by Shani and has

> > predominance of Tamo-gun (a disposition seen in demons). It is

an

> > earthy rashi and represents the southern direction. It is strong

> in

> > nights, and rises with back. It has a large body. Its complexion

> is

> > variegated and it resorts to both forests and lands. Its first

> half

> > is quadruped and its second half footless moving in water.

> > 21-21 1/2. Kumbh described: The rashi Kumbh represents a man

> holding

> > a pot. Its complexion is deep-brown. It has medium build and a

> biped

> > rashi. It is very strong in daytime. It resorts to deep water

and

> is

> > airy. It rises with its head and is Tamasic. It rules Sudras,

the

> > 4th Varna, and the west. Its lord is Shani, Surya's offspring.

> > 22-24. Meen described: Meen resembles a pair of fish, one tailed

> > with the head of the other. This rashi is strong at night. It is

a

> > watery rashi and is predominant with Sattwa-gun. It denotes

> > resoluteness and is a water-resorter. It is footless and has a

> > medium build. It rules the north and rises with both head and

> back.

> > It is ruled by Guru. This is how the twelve rashis each of 30

> > degrees extent are described to evaluate gross and specific

> effects.

> >

> > Some other links about rashis:

> >

> > http://www.parashara.com/predict.html

> >

> >

>

http://www.journalofastrology.com/learn_astro/Useful_information_abou

> > t_Rasis.html

> >

> >

> > , "Rohiniranjan"

> > <jyotish_vani@> wrote:

> > >

> > > It is good to hear that you have a serious interest in

astrology

> > and

> > > come to it with its virtues and potential abilities in mind.

For

> > me,

> > > as I indicated, sign and houses are two faces of one coin. A

> coin

> > > will not be a balanced coin if one face is heavier than the

> other

> > and

> > > if it only has one face, it would not be a coin!

> > >

> > > The building and the home analogy I gave for sign and house

was

> an

> > > attempt to highlight the general and specific aspect of this

> coin

> > we

> > > are talking about.

> > >

> > > I must also express a thought that is based on the impression

I

> > have

> > > from here and similar forums. Beginners in particular tend to

> > > approach astrology as if it is mathematical, technical, based

on

> a

> > > logical sequence. While these are elements that are there,

there

> > is

> > > more, almost holstic about astrological readings. One takes in

> > > patterns for sure but there is a synthetic element to the

> process

> > > that is hard to describe and even harder to force upon the

> > > delineative process which leads to the formulation of the

> reading

> > and

> > > interpretation of a chart. It is not intuition, it is not some

> > moment

> > > of 'Aha' when things click in place. It is almost as if two

> parts

> > of

> > > the mind/brain are coprocessing the information in their

> separate

> > > ways and their products when ready appear merged and

> homogenously

> > so.

> > >

> > > I hope I am able to convey to you somewhat of what I am trying

> to

> > > describe.

> > >

> > > RR

> > >

> > > , "iam_1972"

<iam_1972@>

> > > wrote:

> > > >

> > > > Although I am an infantile student of astrology, I do

possess

> > high

> > > > regard and reverence for this spiritual science. (Yes, I

call

> > it

> > > > a "spiritual" science as I believe it can shed light, if one

> is

> > > open

> > > > minded and a receptively programmed soul, on facets of one's

> > life

> > > > and personality like no other mechanism known to human

kind.

> > All

> > > > this would be in an effort to rise above "manas" driven

> > motivations

> > > > and thus actions.) As I have come across a myriad of

> > > > interpretations on the validity or pre-eminence of one over

> the

> > > > other, House vs. Sign, this curious mind was only looking

for

> > > > further dialogue on this topic. I do appreciate your candid

> > > > response and laud the passion you apparently possess on this

> > > subject.

> > > >

> > > > , "Rohiniranjan"

> > > > <jyotish_vani@> wrote:

> > > > >

> > > > > This reference to "learned" and 'Guru' or 'teacher' to

> answer

> > has

> > > > > always made me cringe! I mean it may be good for some

egos,

> > but

> > > > then

> > > > > would you really want to hear from them? Their words are

> > already

> > > > > available in published books and so on, right?

> > > > >

> > > > > This sort of a question also highlights that querants,

> people

> > who

> > > > would

> > > > > rather ask quickie questions rather than study books and

> > articles

> > > > and

> > > > > thus are into painless learning (!) cannot be serious

about

> > > > jyotish,

> > > > > right?

> > > > >

> > > > > Given the paucity of indicators, factors and clues that

are

> > > > available

> > > > > to us jyotishis when we are in our lonely studies and dens

> > > looking

> > > > at

> > > > > charts -- it makes me wonder if we "technicians" ever

> separate

> > > > things

> > > > > in this way as some of the querrants who challenge us with

> > > > questions

> > > > > like this -- do!\

> > > > >

> > > > > How can be house separated from a sign? A sign is like a

> > building

> > > > that

> > > > > a real estate builder has created. Once we acquire and

> > purchase

> > > it

> > > > and

> > > > > move it, it represents a house and that is where we live

for

> > some

> > > > time!

> > > > >

> > > > > Signs are potential dwellings, HOUSE on the other hand are

> the

> > > > same

> > > > > buildings into which a soul has moved in and living a

human

> > > > experience!

> > > > >

> > > > > RR

> > > > > , "iam_1972"

> > <iam_1972@>

> > > > > wrote:

> > > > > >

> > > > > > Learned astrologers: please comment on whether the

House

> is

> > > > more

> > > > > > important or whether the Sign is more important? Thank

> you

> > > > kindly.

> > > > > >

> > > > >

> > > >

> > >

> >

>