Upagraha

In Hindu astrology, the term Upagraha (Sanskrit: उपग्रह) refers to the so-called "shadow planets" (chayagrahas) that are actually mathematical points same as the two Lunar nodes - Rahu and Ketu are. These are portions belonging to the Sun and other planets respectively and their interactions can produce painful consequences.[1] The classic writers like Parashara and Varahamihira did not include their influences as did later writers like Vankatesa Sarma, author of Sarvartha Chintamani.[2]

Overview

The Vedic astrology is primarily based on the calculation of mathematical points. For instance, the Yoga, also referred to as the fifth part of Panchangam, is the sum of the combined longitudes of the Sun and Moon. Specifically, Upagraha is based on the longitude of the Sun so that astrological insights involving it needs the calculation of the sun's path in relation to other planets.[3] For example, Rahu and Kethu are determined according to the intersection of the sun and moon's paths in the sky. This serves a number of purposes and one of the most important of these is the determination of the power wielded by the upagraha to provide benefit or harm. For example, an upagraha's interaction with Dhooma will result in excessive heat, risks of fire, and mental anguish.[4]

Mantreswara in the 25th chapter of his Phaladeepika deals with the nine traditional upagrahas; the nine upagrahas are – Māndi (मान्दि), Yamakantaka (यमकण्टक), Ardhaprahār (अर्द्धप्रहार), Kaal (काल), Dhooma (धूम), Vyatipata (व्यतीपात), Paridhi (परिधि), Indradhanu (इन्द्रधनु) and Upaketu (उपकेतु). Gopsh Kumar Ojha clarifies that Mandi is Gulika (गुलिक). With the exception of Yamakantaka the rest eight upagrahas are malefics and produce bad results. Yamakantaka is powerful in conferring benefits same as Jupiter but the other eight have evil influences in the bhavas (houses) they are found to occupy.[5]

Rising time of Upagrahas

Mandi’s rising is got by firstly finding out the duration of day and night; if the duration is equal i.e. of thirty ghatis each (one ghati=24 minutes), Mandi would rise at the end of ghatis 26 on " Sunday ", at the end of ghatis 22 on " Monday ", at the end of ghatis 18 on " Tuesday ", at the end of ghatis 14 on " Wednesday ", at the end of ghatis 10 on " Thursday ", at the end of 6 ghatis on " Friday ", and at the end of 2 ghatis on " Saturday ". In the case of "night-births" the 5th of that particular "weekday" will have to be considered, and if the day and night durations vary then the rising of Mandi will have to be altered proportionately. The rising times of Kala during day-time on weekdays are in order at the end of ghatis 2, 26, 22, 18, 14, 10 and 6; those of Yamakantaka are at the end of ghatis 18, 14, 10, 6, 2, 26 and 22, and those of Ardhaprahar are at the end of ghatis 14, 10, 6, 2, 26, 22, 18. Dhooma is got by adding 4 signs 13 degrees and 20 minutes to the Sun’s latitude; Vyatipata is got by subtracting the figures for Dhooma from 12 signs; Paridhi is obtained by adding six signs to the figures for Vyatipata; Indradhanu or Kodanda is got by subtracting Paridhi from 12 signs; and Upaketu is got by adding 16 degrees 40 minutes to Indradhanu.[6] The simpler method for determining Mandi’s rising sign is - For day born, the duration of the day (Dinamāna) divided by 8 gives eight parts each part governed by a planet; the first part is ruled by the day-lord. For night born, the first part is ruled by the 5th planet in the given order; the sign rising in the east in the part ruled by Saturn is Mandi’s rising sign.[7]

General effects

Mantreswara tells us:-

गुलिकस्य तु संयोगे दोषान्सर्वत्र निर्दिशेत् |
यमकण्टकसंयोगे सर्वत्र कथयेच्छुभम् ||
" Wherever Gulika is in conjunction (with a planet), in all those (instances), evil has to be predicted; whenever Yamakantaka is associated, good has to be expected."

He further clarifies that Gulika, which is Saturn in effect, is more powerful in giving bad results, the rest produce half of the evil it produces.[8]

If Gulika (Mandi) is found situated in the Janam Lagna then the person will be a thief, hot-tempered, cruel, disrespectful, unintelligent, uneducated, heavy eater, not stoutly built, not long-lived, have defective eyesight and no sons. Situated in the 2nd house, Gulika makes one harsh in speech, misbehaved, quarrelsome, unreliable, unreasonble and illogical in thought and deeds, and suffer from want of wealth. If Gulika is in the 3rd house the person will be arrogant, hot-tempered, greedy, a loner, fearless, impervious, a show-off who derives no happiness through brothers. The 4th house Gulika makes one devoid of relatives and friends, devoid of wealth and conveyance. If Gulika is in the 5th house the person will be evil-minded and evil-tempered, unsteady and short-lived; if it is in the 6th house then one will be fond of the occult and the mysterious, brave, victorious and blessed with a very able son. If Gulika is in the 7th house the person will be quarrelsome, unfriendly towards all, envious, possess little knowledge and understanding and much married. Gulika situated in the 8th house makes one short-statured with a defective face, appearance, eyesight and speech. The 9th house Gulika does not give an able father, guide or teacher or son; if it is in the 10th house then the person engages in evil and unworthy deeds and is not generous. The 11th house Gulika gives happiness, a commanding over-bearing personality and good sons. Gulika occupying the 12th house makes one spend recklessly, lose wealth and suffer poverty. The rising sign in the Janam lagna will be a trikonasthana counted from the sign occupied by Gulika or the navamsa occupied by Gulika. Gulika in conjunction with the Sun indicates that the father will be short-lived, in conjunction with the Moon proves harmful for mother, in conjunction with Mars makes brothers unfortunate and unhelpful and separation from brothers, in conjunction with Mercury it makes one a fool or mentally ill, in conjunction with Jupiter, unscrupulous, in conjunction with Venus it makes one seek women of ill-repute, in conjunction with Saturn it makes one suffer many calamities, ailments, leprosy and be short-loved, and in conjunction with Rahu or Ketu gives infections and diseases and imbalance. If a person is born with Gulika situated in Tyajyakaala i.e. in Vishaghati or Vyatipata, Vaidhrti, Kulika, Ardhyaama, Paatayoga, Vishkumbha yogas or Bhadrakarana, Kshya-tithi or Vrddhi-tithi, the person even though born in a royal family will remain a daridra and a beggar.

The planet in conjunction with Yamakantaka and the bhava occupied by it flourish, they give good results. Ardhaprahār situated in benefic vargas in the bhava that has gained more benefic bindus in the Ashtakavarga gives very good results. The rest produce evil results. The good or bad indicated by these Upagrahas is experienced during the course of the dashas of the lords of the bhavas they happen to be in and according to the status of their dispositors. If the dispositor of Gulika is in a kendra or a trikona vested with requisite strength in own or exaltation or friendly sign then one possesses a pleasing personality, is popular and famous and enjoys the benefits of Raja yoga, he becomes a powerful ruler.[9] The kendras and the trikonas not occupied by taragrahas are indicative of a turbulent life; the chayagrahas tenanting the kendras in particular cause immense pain.[10]

Rectification of rising sign in lagna

Kalidasa in his Uttara Kalamrita recommends the use of Mandi for the purpose of Lagna-shuddhi. He states – find out the rasis and the navamsas occupied by Mandi and the Moon, the rising lagna at the time of birth will be in the sign occupied by Mandi or the Moon or in the 7th sign or in the 5th or in the 9th from these two or from the navamsa occupied, whichever is stronger.[11]

References

  1. ↑ Gayatri Devi Vasudev (2008). The Art of Prediction in Astrology. Motilal Banarsidass. p. 85. ISBN 9788120832299.
  2. ↑ Sri sarwarthachintamani. Motilal Banarsidass. 1996. p. 78. ISBN 9788120813526.
  3. ↑ Borkar, Gaurish (2016). Untold Vedic Astrology: Logical exploration of key principles in Vedic astrology. Pune: P & J Publications. p. 106.
  4. ↑ Bhat, M. Ramakrishna (1988). Fundamentals of Astrology. Delhi: Motilal Banarsidass Publishers. p. 104. ISBN 8120802764.
  5. ↑ Gopesh Kumar Ojha (December 2008). Phaladeepika Bhavarthbodhani. Motilal Banarsidass. p. 562. ISBN 9788120833418.
  6. ↑ M.Ramakrishna Bhat (1988). Fundamentals of Astrology. Motilal Banarsidass. pp. 29, 104. ISBN 9788120802766.
  7. ↑ Mrdula Trivedi (2008). Foretelling Widowhood. Motilal Banarsidass. p. 16. ISBN 9788120832237.
  8. ↑ Gayatri Devi Vasudev (2008). The Art of Prediction. Motilal Banarsidass. p. 86. ISBN 9788120832299.
  9. ↑ Gopesh Kumar Ojha (December 2008). Phaladeepika Bhavarthbodhani. Motilal Banarsidass. pp. 567–575. ISBN 9788120833418.
  10. ↑ Ravinder Kumar Soni. Planets and their Yoga Formations. Pigeon Books India. p. 50. Archived from the original on 2013-02-09. Retrieved 2012-12-15.
  11. ↑ Kalidasa. Uttarakalamrita. Ranjan Publications. p. 11.
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