Sunidhi: Guruji, kindly narrate the rules that we should use in judging a Praśnakuṇḍalī.
Ācārya: Some general rules apply to most places, and there are specific rules that apply to specific Praśna. Let me narrate the general rules. ...
Rule 1: Identify the Kāryabhāva and Kāryeśa. These two are the most crucial factors in Praśna. Identify their association with Grahas (yutidṛṣṭi) or any special Yoga formation.
Rule 2: Check if the Kāryabhāva/Kāryeśa has any Sambandha with the Praśna Lagna/Lagneśa. The objective of the Praśna is fulfilled if such Sambandha is present.
Rule 3: Check if the Kāryabhāva/Kāryeśa has any Sambandha with the Praśna Candra/Candreśa. The objective of the Praśna is fulfilled if such Sambandha is present. Candra must be powerful and favourable for the outcome to be favourable.
Rule 4: Involvement of Vakrī Grahas indicates extra effort, obstacles and delay. They also indicate the recurrence of an event, such as diseases, obstacles etc. Krūra Vakrī or a Vakrī Graha in a Dusthāna or conjunct with a Krūra makes to super difficult or herculean task...
... to achieve something. The Rāśyeśa/Añśeśa of the concerned Graha should also not be Vakrī.
Rule 5: Vakrī Graha help recover stolen articles or a traveller’s return.
Rule 6: Śani yutidṛṣṭi on Kāryabhāva/Kāryeśa delay the fructification of results. Śani in a Kendra from Lagna also causes delay.
Rule 7: If a Graha is in a dignified Rāśi but in a Dusthāna, the object will be achieved slowly at first but will be gained in the long run. But the object will be achieved immediately when a Graha is in an undignified Rāśi but in a Susthāna.
Rule 8: Cara Lagna/Lagnāñśa fructify activities requiring change, such as travelling to a new place or recovering from a disease. Sthira Lagna/Lagnāñśa is favourable for activities requiring stability, such as laying a foundation, coronation etc.
... Dviśva Lagna/Lagnāñśa is favourable for activities that require minor change, adjustment, or course correction.
Rule 9: The Lagna represents the Praśna, 12H immediate past and 2H, immediate future.
Rule 10: Kendras indicate the swift occurrence of events, Panaphara takes moderate time, and Apoklima takes a long time to manifest an event.
Rule 11: Agnirāśis relate to action, Pṛthvīrāśis relate to attaining stability, Vāyurāśis related to intellectual pursuits, and Jalarāśi relates to nurturing caring and emotional pursuits.
Rule 12: An Asta Graha is powerless in carrying out its effect. A Graha is Asta in the following orbs from Sūrya – Maṅgala 17°, Budha 12° (vakrī) / 14° (mārgī), Bṛhaspati 11°, Śukra 8° (vakrī) / 10° (mārgī), Śani 15°.
Rule 13: There are obstacles in the activity’s fulfilment when the Āruṛha is in 6-8 or 2-12 from the Udaya Lagna.
Rule 14: Tājika dṛṣṭies play a significant role in Praśna. There are four kinds of dṛṣṭi, 1-7, 4-10, 5-9 and 3-11. 1-7 and 4-10 are Kendra dṛṣṭi, and they are unfavourable, indicating obstacles and difficulties. ...
... The 5-9 and 3-11 dṛṣṭies are favourable, indicating smooth effects realisation. In terms of strength, the dṛṣṭies in decreasing strengths are 1-7 (100%), 5-9 (75%), 4-10 (45%) and 3-11 (40%-10%).
Rule 15: Dṛṣṭi between Lagneśa and Kāryeśa indicates fulfilment of the results. If the dṛṣṭi is favourable, the result is achieved smoothly. If the dṛṣṭi is conflicting, the result is achieved after overcoming obstacles. ...
... Similar results are predicted from Candra/Candreśa and Kāryeśa.
Rule 16: When there is no dṛṣṭi between Lagneśa and Kāryeśa, the involvement of Candra/another Graha causing bridging dṛṣṭi can cause realizing the results with the involvement of someone else. They are called Nakta and Yamayā.
Rule 17: When Candra has the applying (Itthaśāla) aspect on the Kāryeśa, the event will happen in future. When Candra has a separating aspect on the Kāryeśa, the event already happened in the past. Kambūla Yoga caused by Candra offers additional certainty to an event.
Rule 18: When Candra is unafflicted, and Lagna is dṛṣṭied by the Lagneśa/Kāryeśa or a Saumya (Guru/Śukra/Budha), the object of the Praśna will be fulfilled.
Rule 19: When there is no dṛṣṭi between Lagneśa and Kāryeśa or their Bhāvas, then there is a delay in fulfilling the object of the Praśna.
Rule 20: There are obstacles or failures when Lagneśa is in a Dusthāna or Bādhaka. But dṛṣṭi of Kāryeśa on Lagna/Lagneśa can indicate success after initial failures or obstacles. If Lagneśa is afflicted in such places, the object of the Praśna will not be realized.
Om Tat Sat
@abhra46 I have covered that extensively in the book... It is an elaborate topic in itself...
@abhra46 Yes. It is 😊
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A snip from the upcoming book on Prasna Shastra. #InSearchOfJyotish #ISJBook23A
Jayanta: Guruji, why must we learn Praśna Śāstra when we can divine most things from the Janmakuṇḍalī?
Ācārya: Not everything can be divined from the Janmakuṇḍalī, ...
... say, identifying the place of lost objects, identifying the thief who has stolen it, etc. Besides, there is another important reason.
The Janmakuṇḍalī is the blueprint of what you did in your past lives and what results are in store for you. ...
... But, how about the Karmas you did in this life? Would it not have any effect on your life experiences? If so, how would you check it from the Janmakuṇḍalī?
Our life is dynamic. We start from a starting point, that is at Janma. But we perform newer Karmas, ...
Kailāśa: Guruji, let us discuss the last and 27th Nakṣatra, Revatī.
Ācārya: So, who is the Devatā of Revatī?
Kailāśa: It is Pūṣana, one of the Dvādasāditya, the nourisher.
Ācārya: He is related to which Rāśi?
Sunidhi: Guruji, Pūṣana relates to Tulā and lives in the trees and herbs. He stands for curiosity, change and sexual intercourse.
Jayanta: Guruji, as much as I know, Pūṣana is the devatā of protection and meeting. He is responsible for marriages, journeys, roads, feeding ...
... cattle, conducting souls to the other world, and protecting travellers from bandits and wild beasts.
He protects men from being exploited by other men, a supportive guide, leading his followers towards rich pastures and wealth, carrying a golden lance, a symbol of activity.
Ācārya: Alright, let us do this Nakṣatra, the Nakṣatra of psychic development and righteousness. Let us start with the understanding of The Devatā. Sunidhi, do you know who the Devatā is?
Sunidhi: I suppose it is Ahirbudhnya – the serpent of the deep ocean.
Jayanta: Guruji, let me narrate what I know.
‘Ahirbudhnya’ is one who, in the form of an ‘ahi’ or serpent, is the ‘budhna’ or foundation of the world. So, it refers to Śeṣanāga or Ananta, the ...
... thousand-hooded serpent, on whose head the whole world is said to be supported. He is the third of the Ekādaśa Rudras.
Ācārya: Very well. What is the symbol of this Nakṣatra?
Kailāśa: I know what it is. It is the back legs of a funeral cot or a snake in the water.
Regarding Randhreśa, there is some confusion regarding what Maharṣi Parāśara stated. On the one hand, he says that the Lords of Vyāya, Dvitīya and Randhra become Kāraka or Akāraka based on the ownership of another Bhāva.
However, in the following statement, he states that Randhreśa is not favourable, as he owns the Vyāya (loss) from Dharmabhāva (righteousness).
If Randhra is considered unfavourable, why must its nature be divined from the other Lord?
We may conclude here that Randhreśa is not completely neutral (Taṭastha) like Dhaneśa and Vyāyeśa and carries some degree of unfavorability (Akārakatva). This is toned down considerably when it owns a Koṇa, like in the case of Śani for Mithuna, or Budha for Makara...
Ācārya: Let us then discuss Aśvinī, the first Nakṣatra.
Kailaśa: Guruji, what does the name mean?
Jayanta: Aśva means horse, one being born from a horse. Do you know the story about the birth of the Aśvinīs?
Kailaśa: Yes, Gurubhrāta, I know. They were born when Saṅjñādevi went to a forest for Tapasyā. Realizing this, Sūryadeva went to bring her back and had love. From their union, the Aśvinīs were born.
Sunidhi: Guruji, are horses native to Bharat or were they brought from Arab? I read that Horses originated from Arab.
Kailaśa: Undoubtedly, Arabian horses are one of the most recognized breeds; it is not true that horses originated from Arab.
Jayanta: Guruji! Let us discuss Bharaṇī now, the 2nd Nakṣatra.
Ācārya: Very well. So can someone explain the name first?
Sunidhi: Guruji, I will try! It consists of Bhara, which means to fill. So this Nakṣatra deals with filling something?
Kailāśa: Ābharaṇa means ornaments and jewels. Is this associated with Bharaṇī as well?
Jayanta: Guruji! Dr David Frawley states that Bharaṇī has the power to take things away (apabharaṇī śakti). Its basis above is the removal of life from the body.
Ācārya: Good thoughts everyone. Bharaṇī is governed by Yama Devatā, the god of death, and son of Sūrya. He is Dharmarāja and gives rewards and punishment based on one’s Karma.