Ashtamangala Prasna (From Astrological eMagazine)

[Guest guest]

Dear All, The following article is from: http://www.astrologicalmagazine.com./july2009/ashtamangala_prasna.php Love and regards,Sreenadh=======================Ashtamangala Prasna - The Matchless Method of Horary System of Kerala

Bharadwaja

Research scholars of Indian Astrology are unanimous that most of the

different stages of development of the history of the Indian

Astrological thoughts are thoroughly seen lost in the shadows of

antiquity and they feel that it is a bit difficult to formulate any

authoritative history of Indian Astrology, since its origin. Over the

thousands of years of the past, this esoteric branch of knowledge has

been an intrinsic and integral part of the religious, social and

cultural life of almost every average Indian. It was and is, till date,

guiding him perhaps in every major activity and is the beacon for his

day-to-day life. Many of its fine distinctions stand subtly concealed

in those immortal works of authors of erudition and eminence like

Parasara, Varaahamihira, Prthuyasas, Govinda, Mantreswara, Madhava,

Krishna and a host of others. They were responsible to bring this

branch of knowledge to perfection, over the centuries.

 

 

The volume of the horary rules, knowledge and principles are so massive, compared to those available for natal astrology.

 

 

The three branches of this science of Indian Astrology are the

Siddhanta, Hora and Samhita. Of these, Hora has its subdivisions of

Jataka, Muhurtha, Nimitta and Prasna. Prasna Sastra, according to

some, is the hoary branch of the Samhita Skandha. The volume of the

horary rules, knowledge and principles are so massive, compared to

those available for natal astrology . Not much of them has been

written down or handed over to the posterity, except for those rules

found in texts like Daivagjnavallabha, Shadpanchasika, Prasnamarga, Prasnaanushtaana Paddathi, Prasna Tantra etc.

However, traditional knowledge, passed on from generation to

generation by the words of mouth, in many of the hereditary homes of

astrologers, constitute and contribute much, to this particular branch

of divination. Only very few of those elderly scholars who are alive

and still with us and who had that rare privilege of having the

traditional training and the knowledge handed down from generation to

generation, can enlighten us, on this area. What is a Prasna? Prasna means query or a question.

Then what is the technique adopted in the Prasna, by an astrologer in

contrast with his dealing any natal chart? Generally, when someone

approaches the astrologer with a question, the latter notes down the

exact time of his query and casts the horoscope for the moment. Then

he answers his questions based on the planetary positions and the Lagna

that rises at that moment. Of course there are other methods employed

by the astrologer to fix the Lagna by rolling his cowries and taking a

handful for determining the Lagna for a count from Mesha, with the

number left out, after casting away the twelves or asking the querist

to tell a number and the like.

There are some

similarities in Prasna and Natal Astrology. They are similar in their

form and content. The position of the planets transiting and the

Ascendant are marked in both cases, with their longitudes. Both are

based on a definite time element. The natal chart is based on the birth

time. However, the horary chart is based on the time of query, or more

exactly the time of birth of the query.

 

Though the general prediction is done, in Prasna, based on the position

of planets, as is done by examining any natal chart, there are some

compulsions for the astrologer to consider some extraordinary hints

that are comprehensible only to him, as suggested intuitively by the

omnipotent and omnipresent cosmic force to him. The birth of any child

takes place as the life force is forced by a mechanism of the divine

bringing the child to this world from the womb. In Prasna, it is the

thought of the querist that undergoes such a process. In a way, both

the birth and query are controlled by some cosmic force. There are some subtle differences in Prasna and

natal astrology. In radical chart only the time of birth is marked as

ascendant. The horary analysis is related to not only the time but also

the space or the environs. Here the astrologer has to minutely examine

the environment where the query is raised. In a way the questioner

becomes the starting point or catalyst. While the natal astrological

analysis can unveil a general trend of a whole life, horary analysis is

normally limited to any particular problem and the solution given may

be valid for a short limited period, not exceeding one year. The

advantage in Prasna is that the time of reckoning could be correctly

assessed while in the natal analysis a possibility of error in noting

the birth time cannot be ruled out.

Ashtamangala Prasna

is one of the celebrated branches of horary astrology unique to Kerala.

It is a wonderful astrological procedure. Held in very high esteem,

this technique has been carefully preserved and promoted by many great

scholars of Kerala from the horary past to the modern times. No such

system or procedure is seen followed in any other part of India.

 

 

A unique feature of the Ashtamangala Prasna is the conspicuous part played by the nimittas or omens in it.

 

 

A unique feature of the Ashtamangala Prasna is the conspicuous part

played by the nimittas or omens in it. In contrast to the tabletop

Astrology of the modern astrologers, the Daivagjna, despite his

erudition and complete mastery of the subject, can be seen seeking the

guidance of the omniscient and omnipotent, the Supreme Divine Force, in

each and very step of his prognostic analysis. The astrologer finds

many hidden messages in the nimittas or omens that he confronts with,

while he is on such a mysterious mission. In short, to read an omen is

akin to reading the Book of Nature. It is a tome enabling one to read

the language of events, which are mostly unpredictable. It is enigmatic

how they are so closely interconnected with those of the predictable

celestial pointers, the planets portend, as per the ordained and

accepted astrological tenets. A variety of prasnas or queries are dealt with in

such an exercise. They could be queries based on specific topics or

personal problems. Some of them are: Vivaahaprasna will deal with the question of probability of conduct of a marriage. Santhaanaprasna can do so to examine the possibility of getting a child. Rogaprasna can deal with the cause and cure of any disease tormenting anyone. Aayuhprasna can throw some light on the life span of or longevity of any person. Maranaprasna is done to assess the possibility of any immanent death for any terminal patient. Swapnaprasna rarely resorted to can help to unravel the meaning of any dream. Yaathraaprasna helps one to know about one who has undertaken a travel and his whereabouts are not known. Yuddhaprasna is an important tool employed by the rulers of yore to know the possibility of success in a war. Sandhiprasna can also help the rulers to assess the strength of possible compromise in combats. Nashtaprasna can help to find out lost articles or tell whether they could be recovered or not. Bhojanaprasna can unfold the problems about any food consumed or about its availability or otherwise. Proshithaprasna can tell the fate of anyone in an exile. Vidaesayaathraaprasna is another form Yaathraaprasna with a special comment on any foreign travel. Nashtajaathakaprasna can help those who have no horoscope, to figure out one. Vrushtiprasna can help agriculturists to ascertain the arrival or absence of seasonal rains.

Koopaprasna help those who venture to dig a well and to find out the availability of water in the proposed well.

Another important and esoteric branch is the

Devaprasna that is conducted to unravel the affairs of any temple or

the conduct of daily rituals or poojas and to seek remedial measures to

get over the deficiencies noticed to bring back the chaitanya for the

presiding deity. Among the others there are two main methods adopted

in such prasnakriyas like Taamboolaprasna attempting a divination with

the aid of a set of betel leaves, by examining them of their number,

the quality and defect of each leaf by assigning particular bhava for

each leaf. Another one is the Naalikeraprasna that is done by employing

coconuts.

In this way, it can be seen that any subject or problem under the Sun can be made the topic of a query.

 

There are many phases or steps in the conduct of an Ashtamangalaprasna.

It will be impossible to narrate them in a short survey like this, as

it may require a full book to deal with them. Anyway a gist of some of

the procedures is furnished below to give the reader a short and snappy

view of the techniques employed in Ashtamangalaprasna. The entire process starts with the moment of the

first meeting of the querist and astrologer. It could be the querist or

his messenger who meets the astrologer initially. The astrologer would

at once take a note of the time of the arrival of the person or his

messenger. He will then be examining the qualities and strength of his

breath and the nostril through which the breath passes. The mental

disposition and the nature of ideas flashing through the mind of

Astrologer at the moment will be an important ingredient. The

astrologer would keenly observe the posture of the querist and also

whether he touches any part of his body to deduce some hints pertaining

to the problem posed. He will keenly observe the sign and direction

occupied by the querist. The astrologer will have to take to account

the first alphabet of the word spoken by the questioner. The astrologer

will at the same time watch the movements, the facial expression,

looks, dress and scores of others factors pertaining to the questioner.

In addition the astrologer will make a note of the omens observable at

that time before venturing into the actual process of the conduct of

the Prasna. All these varied inputs could be translated into meaningful

interpretations as far as the query is concerned. The most vital and important phase

in any Ashtamangalaprasna will be the Aarooda that can make the Prasna

entirely different from natal chart. The word Aarooda means some thing

mounted upon. Here it may denote the direction denoted by the sign of

the chart where the questioner stood at the time of meeting the

astrologer for the first time. However, in Ashtamangalaprasna this

Aarooda is derived or fixed, after a detailed divining procedure, which

for want of space is not detailed here. The name Ashtamangala is derived

from the eight specific holy and auspicious articles used for the

worship of the planetary deities in the conduct of the Prasna. It can

be also that the number 'eight' plays an important role in this scheme.

It could be that it represents the eight planetary forces where Rahu

and Ketu are taken as one. 108 cowries are worshipped and used for

varied calculations. The heap is divided at random into three groups

and multiples of 8 cowries are removed from each group to reckon the

remainder numbers severally and together to arrive at the Ashtamangala

number. It is pertinent to note that numerous calculations and

derivations are based on this Ashtamangala number. One or all of the

above reasons could have contributed to this peculiar name.

In general the eight articles employed in the scheme of divination and used for certain rituals are 1. A mirror preferably with a handle (tail) to hold.

2. Some gold piece.

3. Flower. 4. Akshatam or paddy or rice grains mixed with turmeric powder. 5. Fruits.

6. Betel leaves. 7. A book or bundle of palm leaves.

 

However, the list is subject to many regional variations. Lamps with

oil and wicks, fresh dhothi (to be given to the astrologer to wear at

the time of conducting the query), sacred Ash(Vibuthi), , rice powder are the other articles generally included in the list.

The next thing to be considered will be the arrangement of the

articles. The querist will be asked to bring and place the articles

intended for the ritual, one by one. The astrologer will keenly observe

which item is brought at first. If he brings sacred ashes at first,

some hold that the result will be bad. There is some difference of

opinion on this. However if the lamp or flower is brought first, it

will be considered extremely fine augury, suggesting positive results

for the Prasna.

Then the astrologer will be keenly observing the lit lamp. Its

brightness, dimness, steadiness, shivering, sparks, split burning,

spurt, rotation of flame, leaking of oil, mingling of wicks, insects in

the oil, flow of breeze at that time, the lamp getting extinguished and

a score of other related things will be taken note of to derive their

indications. This is known as the study of Deepalakshana. The astrologer will ask somebody present there to

draw the chart containing the 12 signs. Usually to draw the chart the

holy ash will be used. Some hold this as prohibited. Generally rice

flour is used and recommended. The drawing person must not be much in

the know of the details of a zodiac. Even here a lot of intricate study

by the astrologer will go into the exercise as to observe the manner

and directions, the lines are drawn. The manner and style adopted for

drawing the chart will give many clues to the Astrologer. After the

chart is drawn, the astrologer may do the ablutions and sit in front of

the chart drawn, facing the east direction with a plank facing him for

browsing the cowries. Then a formal Pooja will be done by the astrologer

or by the nominated priest, in the chart itself. The poojas generally

done are Ganapathypooja, Peettapooja. Saparivaara Mahaeswara Pooja,

Raasi Sthitha Graha Pooja and others. After completing the prayer the astrologer will

call a boy or girl below 9 years and place some mixture of akshatam,

flower, and a gold coin in the joined palms of the child and ask it to

perform three rounds of the zodiac. While the child makes the three

rounds holding the substance in its hand, the astrologer, querist and

all present there will be chanting mantras and praying. After making

rounds the child will stand near the chart facing east. The astrologer

will be running his palm gently over the cowries, chanting mantras.

Usually the first sloka of the Hora 'moorthithe: pari" will be chanted.

Then on the command of the astrologer, the child will be asked to place

all the flowers, akshatam and gold coin in any one of the squares of

the chart. The raasi where the gold is deposited is called the

Swarnarooda. Simultaneously when the boy or the girl places the

gold coin in a sign, the astrologer will divide the heap of 108 cowries

into three groups. Casting away the multiples of eight in each group,

the residual numbers will be noted for each group. These three numbers

derived are the Ashtamangala Sankhya. The three digits of the places unit, tenth and

hundredth Ashtamangala Sankhya will indicate many things like the past,

present and future; the head, trunk and lower portions of the body;

Brahma, Vishnu and Shiva and the like. Three factors, the Udayalagna, Swarnarooda and the

division of the cowries are the basis for the multifarious calculations

that ensue to arrive at the various tools with which the astrologer

tries to find out what they indicate by way of the results. Some of

them are: The exact planetary longitudes, for that

moment, including those for Gulika, their Shodasavargas (or at least

the Saptavargas) are arrived at. Then the various sputas like Trisputa, Chatusputa, Panchasputa, Pranasputa, Dehasputa, Mrityusputa and Kalasputa are calculated.

The Chandrakarahuchakra and Mrityuchakra are erected.

The

next step is the analysis of various Sutras. As the name "Sutra" itself

suggests, according to Katapayadi, (su = 7; tra = 2), there are 27

sutras. Some identify even more. Of these Panchamahasutras are of

importance. They are (i) Samanyasutra, (ii) Adhipasutra, (iii) Amsaka-sutra, (iv) Nakshatrasutra, and (v) Mahasutra or Akasasutra.

Then Jevasutra, Mritisutra and Rogasutra are arrived at.

Then

follows the elaborate calculations of Jeeva (life), Mrityu (death) and

Roga (sickness) Sphutams and Ashtamangalya Sankhya, Mrityu Nakshatra

etc. From the Ashtamangala number, the position of the Numbers, Grahas, Yonis, Animals, Bhutas, and their

mutual relation and results are arrived at. The Ashtamangala Tithi,

Vara, Nakshatra and rasi are also derived. The Mrityu Dhagdadi Yogas

are also examined The Udayalagna is

generally arrived on the basis of the time of the placement of the gold

coin. This is minutely calculated with Shodasavargas and various

bhavasputas.

The Ashtamangala numbers 1 to 8 would indicate the following

 

 

No

Deities

Planets

Yoni

Creatures

Elements

 

 

1

Brahma

Sun

Dhvaja

Eagle

Earth

 

 

2

Subramanya

Mars

Dhuma

Cat

Fire

 

 

3

Devendra

Jupiter

Simha

Lion

Earth

 

 

4

Vishnu

Mercury

Dog

Dog

Ether

 

 

5

Sarpa

Venus

Ox

Serpent

Water

 

 

6

Kubera

Saturn

Donkey

Rat

Air

 

 

7

Siva

Moon

Elephant;

Elephant

Water

 

 

8

Yama

Raahu

Crow

Rabbit

Ether

 

 

 

Some of the many tools employed in Ashtamangalaprasna are:

The chart drawn for the time of query. Swarnarooda. The time of query and ascendant with longitude. The positions of the 9 planets for time of query with their longitudes. The placement of Gulika with longitude. The Chathraraasi. The navaamsa placement of planets, aaroodha and ascendant. The Ashtamangala Sankhya. Deepalakshana

 

The rationale of Ashtamangala is beyond our comprehension like many

other cannons of our astrological thoughts. It can be seen that apart

from the employing astrological cannons, the procedure requires and

depends more on the divinations definitely established by its relation

with the unseen cosmic forces. It is a wonder how the results that are

arrived at by this process are very exact. It is proof positive that

when astrology is in action in any Ashtamangala Prasna procedure, the

presence of the Divine is felt that guides the astrologer apart from

his erudition. Herein we find its greatness. =======================