all great astrologers and arjun pandit ji...please take a look and say one thning.

[surya visu]

arjun pandit ji and other great astrologers please take a note and answer please..my d.o.b is 8/8/1988,time 11.42 pm,born in vishakapatnam,india.

please tell me one thing...that would be very greatful of you.i want my spirituality to excel and succeed in spirituality.please tell about my spiritual career.

[surentharp]

hi surya visu,

 

Are you sure that your birth time is accurate?

[surya visu]

yes my birth time is 11.42 pm[night time]

[surentharp]

Ak in vimsamsa lagna is a blessing for spiritually concerned, yes you must be a great spiritual person

[surya visu]

i suren tharp,can u say what AK is?so i'll be a spiritual person b'coz of that?

[surentharp]

From classics it is defined that the presence of AK in Lagna of D20 means the native need not to take any effort to gain spirituality, it will come automatically to him.

Definition of Atma Karaka is a simple but loaded question, in explaining it, it is better i will give you some of the teachings of Pandit Sanjay rath,

1. Ätmakäraka definition

 

1.1 The ätma & rebirth

 

1.1.1 Varähamihira: Ätma influence

 

cittena bhävayati düragatä api yaà stré

garbhaà bibharti sadåçaà puruñasya tasya ||B.S. 75-1½

 

Translation: The foetus that a woman develops will be akin to the man she intensely thinks of at the time of coitus,even though she maybe very far from him.Science teaches that the genetic makeup of the child is based on the genes of the parents. Yet what is it that causes the child to develop the charecteristics of the man that the woman thinks of at the time of coitus. This is the ätma or soul which is beyond the normal limitations of the gene transmission. If the woman has been thinking of her father or some relative then the child has some of the inner charecteristics of this person. If the woman is in sorrow or fear and remembers a tormentor, then the child develops with such charecteristics that resemble the tormentor. It is only such self realised souls like Devaki who can also keep their minds on Bhagaväna at the time of coitus and then the child born is an avatar.

 

1.1.2 Varähamihira: Nature & destiny

bhaìktvä käëòaà pädapasyauptamurvyäà béjaà väsyäà nänyatämeti yadvat |

evaà hyätmä jäyate stréñu bhüyaù kaçcit tasmin kñetrayogäd viçeñaù ||B.S. 75-2

 

Translation: As a transplanted branch or a seed planted on the ground does not change its nature (and grow into a different tree), similarly the soul is reborn in women (and does not change its nature). However, consequent to the nature of the soil and water, some alteration does occur in the fruit of the tree. Similarly, the nature of the mother (parents genetic make up) and upbringing does influence the child.The noteworthy point is that the ätma, mana and sareera (body or intelligence) are the three factors deciding the nature of the person, although the ätma is the dominant factor and the real self, what appears is the external genetic make up while what decides the mental makeup is the attitude of the mother at the time of coitus. We have an excellent illustration from the Mahäbhärata. The premature death of the two sons of Emperor Çantanu of Hastinapur, Citräëgada and Vicitravérya left the throne heirless. The only solution that was acceptable to all was proposed by the ninty-two year old Brahmisöha, father of Acarya Vibhuti and the purohita of three generations of the Kuru dynasty – Kåñëa Dvaipäyana (alias Veda Vyäsa) was to be the progenitor of the Kuru lineage through Niyoga. The two young widows of Citräëgada and Vicitravérya, Aàbéka and Aàbälika sexually united with Kåñëa Dvaipäyana for the sake of begetting heirs to the throne. Aàbéka closed her eyes in contempt of Kåñëa Dvaipäyana and subsequently gave birth to a blind child Dåtaräçöra who became the bane of the Kuru dynasty. Aàbälika detested the physical contact with a sage but admired his abilities and subsequently gave birth to Paëòu who was a very able king for the Kuru dynasty but developed leprosy (skin disease) and died early.

When Empress Satyavaté saw the blind baby Dåtaräçöra, she induced Aàbéka to accept another child from Kåñëa Dvaipäyana. Aàbéka was not happy at the proposal but could not deny the wishes of the Empress. Therefore she set her maid to fulfill the ritual mating. The maid was exhilerated at the prospect of the priviledge and was in constant admiration of the brilliance, wisdom and knowledge of Kåñëa Dvaipäyana. The child produced from this mating was the bright eyed Vidura who turned out to be the most knowledgable man in the land and went on to be the wise minister of the Hastinapur.

There are vital lessons to be learnt from this that the wise astrologers could use to advise their well wishers.The moot point is that destiny does have ots role in the attitude of the parents and for this, the planets transiting in kendra should be examined and an opportune time chosen for coitus leading to childbirth.

 

1.1.3 Varähamihira: Ätma, mana & senses

ätmä sahaiti manasä mana indriyeëa svärthena cendriyamiti krama eña çéghraù |

yogo'yameva manasaù kimagamyamasti yasmin mano vrajati tatra gato'yamätmä ||B.S. 75-3

 

Translation: The ätma (soul) merges with the mana (mind); the mana merges with the indréyas (senses) and the senses with their respective organs in rapid succession. This entire merger is instantaneous. With such a (strong and intimate) bond is there anything unattainable by the mind? Besides, wherever the mind goes, the soul shall follow. The ätma (soul) is the master of the chariot and the mana (mind) are the reigns. The intellect is the charioteer and the horses are the indréyas (senses and their organs). The objects are the goal. Our view is that the number ofhorses attached to the chariots of the various planetary deities indicates the number of fully developed senses and sense organs that the animals represented by them possess. For example, the Sun symbolising birds, has seven horses and this could mean seven fully developed sense/organs. The Moon symbolises the human being and has the ten horses to its chariot indicating that man is the onlt animal which has all ten senses/organs fully developed.

 

There was a debate as to whether the ätma separates from the mana at some stage after death and many astrologers felt that this does not happen, else how could the person remember his past incarnation. Our view is based on the above teachings of Varähamihira and other Vedic seers and we believe that the ätma is separated from the mana and the senses/organs as a part of the process of death. This is the greatest gift of Maheçvara. How else could the ätma and mana reunite during the birth process (as explained by Varähamihira above) if they were not separated beforehand? Secondly, memory is a function of the ‘dhi’ (intellect) and not the mana (mind).

 

...... http-equiv="Content-Type" content="text/html; charset=utf-8">...... name="ProgId" content="OneNote.File">...... name="Generator" content="Microsoft OneNote 12"> 1.2 Nature of the ätmakäraka

Käraka means a doer as used in the pacakädi relationships where the relationship between planets based on their placement and nature is considered. However, a more prominent use of the word käraka is as a significator, a producer or a controller.

1.3 Three types of signification

Ätma is technically, the incomplete form of ätman, which is variously derived from -

1. The individual soul, self or the abstract individual as a part of the paramätman (the highest personal principle of life, Brahma). This is the natural self where the body is viewed as a whole instead of being composed of individual parts and is referred to as the naisargika ätmakäraka.

2. an - to breathe implying that which is alive or is associated with life and hence one aspect of the ätma is the life principle and is called jévätma. This is the sthira ätmakäraka and determines the life in the body/being. This is the soul as the principle of life and sensation.

3. at – to move or that which is altered based on karma and hence, one aspect of the ätma is cara (movable or changeable). This is the cara ätmakäraka and determines the karma associated with the present incarnation. It is also called the karmätman where the essence, nature, character and peculiarity of the individual being is determined (and is perceived as different from others).

The Sun is sarvätma or the soul of all and this is its natural signification (naisargika käraka). Agni, the adidevatä of the Sun gives the ätma-prabodhana or cognition of the soul or supreme spirit and ätma-bodha or knowledge/illumination of the soul or supreme spirit. This is the nature of the soul, like a tiny spark of light, residing in the eight-petal heart lotus.

The pratyädi-devatä of the Sun i.e. lord Çivä, the Ätmeçvara (Maheçvara) or the lord of the self/soul is responsible for delivering the individual soul. This concept is associated with the sthira käraka. He causes ätma-suddhi or purification of the soul.

The concept of ätma-gati or the course of the soul’s existence or life of the spirit, is associated only with the cara ätmakäraka as gati implies movement that is akin to cara (movable, changing, temporary state of being). This is the carakäraka.

Protection comes from the ninth house and for the soul (ätma), this is the ninth house from kärakämça. Since the ninth house is also seen for dharma, the deity associated with the ninth house from kärakämça is Viñëu (avatar) as the dharma devatä Who is also known as the ätma-rakñaka.

1.4 Ätmanä

The simplest definition of the ätma is the self and the self can be defined from various angles when considered a part with other elements. Ätmanä is an instrument of the ätma in compound and is normally expressed with ordinals.

1.4.1 Ätma dvitéya

Varähamihira: Self realisation

ätmäyamätmani gato hådaye'tisükñmo grähyo'calena manasä satatäbhiyogät |

yo yaà vicintayati yäti sa tanmayatvaà yasmädataù subhagameva gatä yuvatyaù ||B.S. 75-4

Translation: The minute and subtle ätma (soul) immersed in the paramätma (Supreme Soul), is situated in the heart [lotus] (håtpuëòaréka or håtapadma). The ätma can be realized through constant practice by a steadfast mind. Such a person attains the nature of Him who he constantly seeks just as young women are mentally attached to their beloved.

Ramakrishna Bhatt interprets this verse of Varähamihira as advaitin thought to which we have our

reservations. Self-realization is a part and parcel of God-realization and the simile used by Varähamihira is clearly symbolic of the highest bhakti yoga. Varähamihira also indicates that if people have as much love for the Supreme Soul as they do for their beloved ones, then mokña would not be hard to attain. Literally, ätma dvitéya means ‘being one’s self the second’ and implies being together with someone else. Here the reference is to the hådaya padma1 (heart lotus) where the ätma sits with the Iñöa devatä2. Ätma yoga is the union of the jévätma and paramätma.

Every movement (as at 3 above) must have direction (gati), objective or goal called äyana and protection (rakña). The ätma-devatä or tutelary deity of the soul, guides it and gives it the direction. This is the guru devatä and is indicated by the bhratåkäraka planet. The objective or goal cannot be ätmabhäva (indefinite independent existence of the individual soul) and instead, is the ätma-mürti (one Whose body is the soul) and the ätmabhaväyana i.e. Näräyaëa. The concept of ätma dakñiëa or the sacrifice where one gives (12th house) oneself as the dakñiëa is associated with the Iñöa devatä Who sits in the 12th house from kärakämça to receive this dakñiëa.

1.4.2 Ätma tåtéya

Literally, ätma tåtéya means ‘being one’s self the third’ and implies being compared or in a group with two other elements defining the self. We find the use of this in the tripod of life comprising the Sun, Moon and Lagna being the natural significators of the self, which is composed of three parts – soul (Sun/ätma), mind (Moon/mana) and body (Lagna/çaréra). In Vedic astrology this concept of ätma tåtéya is used in the sudarçana cakra where the three charts drawn from the ascendant, moon and sun are used to delineate the life events regarding the self. Varähamihira advises the use of the ascendant chart for childhood & youth, candra lagna (moon chart) has a greater say in middle life and sürya lagna (sun chart) has predominance in old age where the spiritual inclinations increase.

The ätma tåtéya is made more personal when instead of the natural significators, the Carakäraka (temporal significators) are used. Then the tripod of life comprises the ätmakäraka (soul), äruòha lagna (mind) and päka lagna (intelligence/body). Yet another reference to ätma tåtéya is the union of Väsudeva with the three Çakté i.e. Çré Çakté, Bhü Çakté & Käli Çakté in the three guëa – satva, rajas & tamas respectively.

1.4.3 Ätma chaturtha

Literally, ätma chaturtha means ‘being one’s self the fourth’ and refers to the four fold division of the body of Näräyaëa. Extracts from book Näräyaëa daçä, “The whole body of Näräyaëa is divided into four parts called Brahma, Viñëu, Çiva and Väsudeva. These parts cannot really be differentiated from the whole and are complete in themselves like dividing infinity by four, we still get infinity as the result. Thus, Näräyaëa with ‘Çré’ Çakté is called Viñëu and is of pure satva guëa; Näräyaëa with ‘Bhü’ Çakté is called Brahma and is of rajas guëa; while Näräyaëa with ‘Käli’ Çakté was called Çiva and is of tamas guëa. These three parts are full of nectar and are imperceptible.

The fourth part of Näräyaëa is called Väsudeva. This part is both perceptible (with three Çakté i.e. Çré Çakté, bhü Çakté & Käli Çakté and three guëa intermingling) and imperceptible (with two Çakté: Çré Çakté & Bhü Çakté).” In this theosophy, the ätma is equated to the paramätma and is Viñëu, being a part of Väsudeva.

1.4.4 Ätma païcama

Literally, ätma païcama means ‘being one’s self the fifth’. Mahäpuruña Acyuta däsa speaks of the seven-fold païca ätma5. The seed of a banyan tree shall grow into a banyan tree and not any other tree. The essence of the banyan tree was in the seed itself, in the form of a balance of its guëa which defines its nature as different from other banyan trees, while the balance of the tatva shall define its form, name, etc, which shall differentiate it from other species of trees and other living and non-living beings. The ätma in the seed associated with präkåti (material energy) in five different ways based on the tatva to form the seed. These five aspects of the ätma are called the païca ätma.

Table 1: Païca ätma

( in the attachment )

Now consider the teaching of Çré Kåñëa in the Bhagavat géta (appendix-1.). It is evident that the beings created are of two types – the inferior non-living and the superior living beings. The living beings are essentially jévätma (living beings) of which some have a higher proportion of mänava-ätma-amça (human being potential). The difference between two human beings spiritual potential is also the difference between their mänava-ätma-amça. The Lord Viñëu incarnates in ten different forms based on the highest spiritual potentiality of the navagraha (nine planets) and lagna. These incarnations are called Yuga (era) avatar as the their appearance is at the junction of the Yuga and the day they leave the planet marks the beginning of a new Yuga. There is no doubt about this theosophy of the Vedic seers. The very presence of the paraà-ätma-amça in them marks these incarnations, as that of the lord Viñëu Himself. Paräsara states that most of the incarnations of Viñëu had very low proportions of paraà-ätma-amça while the highest proportion was in His incarnation as Jagannätha - Çré Kåñëa.

To be able to decipher the proportion of the jévätma-amça, mänava-ätma-amça and paraà-ätma-amça in any horoscope is the penultimate objective of every Vedic astrologer, and the day we can do that, Jyotiña would have reached its highest pinnacle meriting the admiration and respect of society. This was the level of the subject at the time of Paräsara and we should not spare any resource in trying to emulate their achievements.

1.4.5 Ätma saptama & Ätma añöama

Literally, ätma saptama means ‘being one’s self the seventh’ and refers to the seven sthira käraka which represent the physical body. This can also refer to the seven-planet carakäraka scheme applicable to the inanimate world. Literally, ätma añöama means ‘being one’s self the eighth’ and refers to the eight-planet carakäraka scheme applicable to all living beings.

i think this might help you in undestanding about Atma Karaka

[surya visu]

hui surentharp that's really great answer you gave me.thanks a lot for it.so is "AK in Lagna of D20"in my birth chart?i mean i'll be blessed with spirituality in this way?

[surentharp]

in vimsottari dasa (starting from moon) mercury MD will be a great dasa for you in spiritual concern

[surya visu]

ohhhh....thanks a lot surentharp.so i can get ready for good penance for god and universe i guess.i'll start on then.what do you say?

[surentharp]

but rahu in AL , the way other look at you will be not like that of a spiritual person and in mercury MD you will do spiritual activities in you life.

[surya visu]

hi suren tharp,so my entering spirituality and keeping aims on it is ok?i want to enter it.what do you say?