Important Yogas in Charts of Spiritualists
According to Bhagavad Gita, the crux of all processes of sadhana (worship, meditational yoga or mantra practice) is that the practitioner is able to withdraw the senses from their objects and eventually become detached from the world of Maya (illusion) which stimulates material desire. The shakti or intensity with which the spiritual practice is performed is thus directly proportionate to how much tapasya or austerity the native is capable of performing. Spiritually advanced persons are characterized by complete self-control which results from such tapasya. The following breakdown of ascetic yogas (Parivraja-yoga) helps us get an idea of which astrological components generate such spiritual renunciation.
The Moon represents the sphere of manas or “mind”, and thus is the most crucial factor to analyze when seeing the inclinations towards asceticism in a nativity. In fact, the Bhagavad-gita further explains that one can either elevate oneself by a disciplined mind, or degrade oneself, depending on the willfulness of the soul to fix the mind on specific spiritual objectives. The mind is thus the friend of the conditioned soul, and-or an enemy as well. The degree to which the mind is friend or foe depends on the native’s ability to control it. Sri Krsna also explains, that the mind is superior to the physical senses, the intelligence is superior to the mind (through which one discerns the importance of focusing the mind on subject matters which liberate it from desire), and superior to all of them, is the soul itself. Thus the mind is a neutral factor which records and reflects the environmental stimuli. The intelligence, guided by the soul, directs the mind to detach from that which degrades it and to be absorbed in that which elevates it. As a result of this tapasya or austerity, the soul ultimately becomes freed from deha-smrti or bodily consciousness, and is thus able to attain moksa ultimately.
So the first of the Parivraja-yogas, through which elevation through mental and sensual detachment can occur, are as follows:
• The lord of the Moon sign is aspected by Saturn and no other planet
• The Moon occupies a Navamsa of Mars and is aspected by Saturn or occupies a drekkana of Mars and is aspected by Mars and Saturn. Note that the aspect of Saturn in these instances can be viewed in the Rasi chart, as well as in the Navamsa and Drekkana charts.
• The Moon and Saturn conjoin, and either occupy or aspect (by rasi drsti) the Arudha Lagna. Note that this applies in the Rasi, Navamsa, Drekkana and Vimsamsa charts as well.
• If all the planets aspect the Moon by Rasi or Graha Drsti, then the native is a famous sanyasi.
• If Jupiter is in the 9th house, and the Moon, Jupiter and the Ascendant are all influenced by Saturn, then the native renounces worldly pleasures.
• As a variable of the above yogas, it is often found that the Moon is in a Rasi or Navamsa of Saturn and has Parivartana-yoga (mutual exchange) with Saturn.
• Further, if the lord of the Moon sign happens to be Saturn itself, then if Saturn’s dispositor is aspected by or has a sambandha with Saturn, then Parivraja-yoga applies.
• Parivraja-yoga is formed if the lagna is at the end of a sign with a benefic in it, and if Jupiter is in a kendra or trikona.
• Finally, if the lord of the 10th house joins four other planets in a kendra, then the native not only renounces the world, but also attains moksa at the conclusion of this lifetime.
• Venus, Saturn and Ketu all mutually aspect, and preferably aspect the lagna as well. These can be present in the Rasi chart as well as the Navamsa chart, the Drekkana chart and the Vimsamsa chart;
• Venus, Saturn and Ketu are also in mutual trikonas in Tapasavi-yoga.
For Tapasavi-yoga, the following additional considerations may also be born in mind:
1. If the yoga forms in both the Rasi and Navamsa charts, it is all the more powerful;
2. If the Atmakaraka, the Sun or the lord of Lagna are involved in both Rasi and Navamsa charts, then much greater significance added to the assessment of spiritual strength through the tapas of the native;
3. If the Arudha Lagna or the Moon are involved in the yoga, then the native becomes very famous for spiritual renunciation and austerity; and
4. See which houses of the chart Venus falls in, how strong Venus is and whether there is a conjunction of Venus with Rahu or Ketu. The former suggests that the native deviates from vows of renunciation, whereas the latter indicates that the native’s renunciation is complete.
Other Yogas for Tapasya
• Saturn alone aspecting the lagna or its lord leads to renunciation.
• Malefics in the 2nd or 8th from UL are inauspicious for happiness in marriage and family life.
• Malefics in the 3rd and 7th from UL indicate little motivation or desire for family life; or UL placed in the 8th house aspected by malefics brings disillusionment with household life and worldly happiness.
• A strong Saturn aspecting or conjoining A7, and-or Darakaraka produces lack of romantic or sexual happiness, and can lead to ultimate renunciation of marriage and family. This, however, depends on the presence of other strong yogas for the possibility of sadhana and other spiritual practices simultaneously.
It is important to mention here, that if only Saturn and Ketu influence the Rasi lagna or Navamsa lagna, then the individual is a false sanyasi. That is because the persona or outward dress may suggest renunciation. Yet if Venus, the karaka of sensuality, is not involved, the internal renunciation is lacking, while only external show of renunciation manifests.
Further, it is sometimes seen that an individual is willing and perform celibacy or other forms of strict renunciation, but then falls away from the path ultimately. Or, it is seen that someone may not be able to observe the strict principles of spiritual renunciation over an extended period of time, yet he has deep respect for those who are able to. Note the circumstances under which both situations may occur.
• In the former situation, it is often found that the lord of the Moon sign or other important yogakaraka is combust or weak due to being in rasi-sandhi, bhava-sandhi positions or weak avasthas.
• In the latter situation, it may be that more than one planet aspects the lord of the Moon sign. Or, if inspite of the Saturn-Moon-Lagna connection in chart, Venus is too strong or pre-dominating, then the native might incline too much towards sexual or other sensual enjoyment. Still they have regard and respect for those who exhibit true spiritual renunciation.
Four or more planets in a single bhava:
Four or more planets in strength occupying a single house with Rajayoga present in the horoscope. The type of asceticism depends upon the strongest in the combination.
Mars produces Sakyas who worshipped Devi, the Goddess of power;
Mercury produces Jeevikas who worshipped Vishnu, the preserver of the Universe;
Jupiter makes the person a Bhikshu, a mendicant, professing Samkhya philosophy;
Moon makes Vriddhas who believe in Supreme God and go around begging alms with a skull like pot;
Saturn produces Nirgranthas who roam naked like the Nagas;
Sun makes a person Vanyasana who believe in simple living and high thinking, possessing high intellect and is spiritually developed.
This is especially so, if the house harboring these planets is a Kendra and one of the planets involved is the lord of the 12th house (Moksa). The strongest of them will denote the type of renunciation as per Parasara.
Placement in Kendra is important because then they will most likely cause a great influence on the 4th house (heart) which will develop the desire for renunciation. If the 4th house is left out of the combination, then the renunciation will be only superficial. Involvement of Saturn as Naisargika Karaka for renunciation is important and the yoga must affect the Moon or the 4th house (mind), otherwise the desire for giving up enjoyment will not occur.