Final Word: Chara Karaka Issue (Raj)

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Om Gurave Namah

 

Raj sweetie... were you serious here????

 

Well sweetie... just for the record, for these kinds of comments you can be moderated.

 

In case you are not informed: Visti is one of Sohamsa moderators

 

Good luck sweetie, you really made me laugh. Thank you!

 

Regards,

Maja--- On Fri, 10/31/08, R Shukla <info4shukla wrote:

R Shukla <info4shuklaRe: Final Word: Chara Karaka Issuesohamsa Date: Friday, October 31, 2008, 7:45 PM

 

 

 

 

 

 

 

Visti,

 

There is not much I wanna mention, you are sick. Please get some help at the earliest.

 

Sincerely,

Raj--- On Fri, 10/31/08, Visti Larsen <visti (AT) srigaruda (DOT) com> wrote:

Visti Larsen <visti (AT) srigaruda (DOT) com>Re: Final Word: Chara Karaka Issuesohamsa@ .comFriday, October 31, 2008, 6:04 PM

 

 

हरे राम कृषà¥à¤£Dear Narasimha, Namaskar.Honestly, I had predicted 4 days back to my students that when Moon entered Jyestha you would 'surrender' in this discussion.Here is my last point regarding this exchange:

Your entire translation rests on the translation of the word: raahvantan. Based on the idea that raahu+antan is a repetition of an earlier statement in which Maharishi Parasara describes the two schemes of shanyantan and rähvantan as the basis of the seven and eight Karaka schemes.

 

 

This is not the first time that you have questioned the use of the word anta by Maharishi Parasara, with reference to the Parampara's teachings. Note for other readers that anta means: end, boundary, border, limit, etc. like in the word gandaanta.

 

So to justify that Maharishi Parasara uses the word anta in a different way than that you have described do note the same use when he describes the calculation of Upagrahas in chapter 3, sloka 66: ravi-vaaraadi- shanyantaM gulikaadi niruupyate| In the past Sanjayji has explained wrt. to this sloka on Upagrahas, that the word anta used in shanyantaM refers to the Upagrahas rising in the positions at the END of the kala of the specific graha. Just as you have done now, you believed back then that the word anta merely referred to the scheme from Sun to Saturn, and you believed that this by no means clarified the exact position in the kala to be calculated for the Upagraha. To clarify this I have referred to the words of Kali Dasa (Uttara Kalamrita, Chapter 1, Sloka 8) who states clearly that Gulika rises at the end of the portions of the Kala. He leaves no doubt in his statement about this calculation. This indicates that Maharishi Parasara was indeed clarifying that the Upagraha rise in the END of the kala of the specific Graha. Therefore the use of the word anta in raahvantan need not exclusively indicate the scheme of Sun-to-Raahu, but can ALSO imply that rahu is placed in the anta, i.e. the last most among the two grahas mentioned. To further clarify this I have used your citation from Vrddha Karika: ravyaadi shani paryantaaH bhavanti sapta kaarakaaH | aMsha saamye grahau dvau ca raahvantaan gaNayet dvija You used this to confirm the sloka of Maharishi Parasara, but NOWHERE is it indicated that there is talk of eight chara karakas here! In fact the sloka only speaks of sapta kaaraka (7). Still based on your interpretation of anta you assumed that there was talk of eight chara karakas! You must admit that there is no mention of that here! Therefore, the interpretation of the tradition that sloka 2 of the Karaka Chapter actually refers solely to the rider of Rähu entering the last most among the Chara Karakas in the seven chara karaka scheme, and not the eight-chara karaka scheme, is legit and justified. Therefore also sloka 16 is an independant sutra which refers solely to the eight chara karaka scheme wherein which the sthira karaka can enter, and therefore is listed only after listing all eight chara karaka. This is further in line with the entire principles and philosophy of seven and eight chara karakas which has been taught in the Parampara so far in a very exhaustive manner, and further is perfectly in tune with the teaching of the Rishis with regards to the nature of the Atma and its bondage. If you tally that with the Sutras of Maharishi Jaimini, slokas of Sri Mahadeva and those of Kali Dasa and all other authors, you will see that the interpretation of the Parampara is not only justified, but is also the one followed by all the classical authors… after all those classical authors also came from a Parampara! Now a personal point: This proves that no matter how much Sanskrit you may know, to learn Jyotish you still need the guidance of a Guru or Parampara. I am glad that you have surrendered to Sri Krishna, now will you surrender to the Parampara also? If so maybe we will both gain from each others knowledge instead of having to fight over each word and sloka.Yours sincerely, Visti Larsen------------ --------- --------- --------- ----www: http://srigaruda. com@: visti (AT) srigaruda (DOT) com Narasimha PVR Rao skrev:

 

Namaste friends,> But the point is, is he ready and open enough to get disproved?This one sentence made me realize that the time has come to disengage from this one and move on to the next task.When one argues something as a scholar, one stays put for the questions and arguments. That is the dharma of a scholar.But I believe I have addressed all valid concerns and criticism expressed on sohamsa and other lists to the best of my ability. I believe I fulfilled my dharma in this matter and there is no productive purpose to be served by remaining in this thread further. There is no point in repeating things.Continuing with something after the purpose is served only creates/increases attachment and possessiveness. I do not want that. This knowledge or argument is not really MINE. I do not want it to BECOME mine. In order to not be bound, the one who sows a seed should leave it to the Nature to decide whether the

seed gives rise to a tree and whether people enjoy the fruits from that tree in future. I have neither any rights nor any responsibilities regarding the knowledge and argument I advanced and defended shortly. My job with it is done. I leave the rest to Nature.Whether other scholars are able to judge all arguments correctly or not, what conclusion they come to and whether people benefit from this or not is not MY business. It is for my Mother to take care of. I did what She inspired me to do and now I should surrender the action and move on to the next action.I respectfully and humbly surrender this effort to Lord Krishna and wait for the next inspiration for action.If I was unable to answer your questions, I am sorry. Please realize that I am not the only one who can answer. Nature used me merely as an instrument to put some knowledge and argument out there. They are not mine. If you have a strong desire to know something more

about them, Nature WILL somehow send someone to help you.Krishnaarpanamastu,Narasimha------------ --------- --------- --------- --------- --------- -Do a Short Homam Yourself: http://www.VedicAst rologer.org/ homamDo Pitri Tarpanas Yourself: http://www.VedicAst rologer.org/ tarpanaSpirituality: http://groups. / group/vedic- wisdomFree Jyotish lessons (MP3): http://vedicastro. home.comcast. netFree Jyotish software (Windows): http://www.VedicAst rologer.orgSri Jagannath Centre (SJC) website: http://www.SriJagan nath.org------------ --------- --------- --------- --------- --------- -