Mar 24, 2010

RAMA

Aum Shri Gurave NamaH!
As today is Shri Rama's Birth Anniversary, here is an article by Swami Sivananda,

Introduction

O Lord Rama! O Raghava!
Thou art an ocean of mercy.
Thou art Maryada Purushottama.
Thou art the refuge of devotees.
I have filled my being With Thy love.
I installed Thee In my heart.
Om Sri Ramaya Namah.
THE gods, the Gandharvas, Siddhas and holy Rishis approached Brahma and said, "O venerable Lord! The demon Ravana is harassing us in various ways through his power on account of Your boon to him. We are not able to check him. Please protect us."
In the meanwhile, Lord Hari arrived. He said to the gods, "O gods! Be not afraid. I shall incarnate on earth to protect you all and destroy the wicked Ravana."
Lord Vishnu divided Himself into four portions and chose King Dasaratha for His father.
The Birth of the Lord
King Dasaratha who was endowed with good fortune, who was devoted to truth, who vas brave and famous, was without a son. He was very much troubled in his heart. He approached his family preceptor Vasishtha and said, "O my venerable master! I have no issue to carry on the line. I am troubled with the sorrow of being childless."
Vasishtha said, "O righteous king! You will beget four mighty sons. Bring Rishya Sringa. Perform at once the sacrifice called the Putrakameshti."
Dasaratha brought the Rishi to Ayodhya and performed the sacrifice. The God of Fire appeared from the fire of the sacrifice. He had a golden vessel full of divine Payasa. He said, "O best of kings! Take this Payasa made by the gods in heaven. Give it to your worthy wives. You shall beget by them mighty sons."
Dasaratha obtained the permission of Vasishtha and Rishya Sringa and gave the Payasa half and half to his queens Kausalya and Kaikeyi. Sumitra also went there. She also wanted to take a portion of the Payasa. Kausalya joyfully gave her half of her share. Kaikeyi also gave her half of her share with immense joy. All the queens became pregnant.
In the tenth month, Kausalya gave birth to a son of superhuman form. On the ninth lunar day of the bright half of the month of Chaitra, under the star Punarvasu, and Lagna Karkata (the auspicious zodiacal sign of cancer), the five constellations in the ascendent, appeared on earth the great and prosperous Sri Rama with mighty arms, the eternal Lord, the Master of the world, the joy of Dasaratha. He bore all the auspicious marks on His fair body. His form was effulgent like a thousand suns.
Bharata was born to Kaikeyi. Sumitra gave birth to two sons, twins, Lakshmana and Satrughna. At their birth, the Gandharvas sang and the Apsaras danced in joy. There was a shower of flowers from above.
King Dasaratha gave to Brahmins a thousand villages, gold, clothes, jewels and cows. He performed the birth ceremony of Jatakarma.
Vasishtha conferred the names. Kausalya’s son was named Rama, because He gave joy and happiness to all, because the Munis found in Him delight through Knowledge in order to cross this ocean of ignorance.
Bharata was so named, because he protected all. Lakshmana was so named, because he was endowed with auspicious attributes. Satrughna was given that name, as he was the destroyer of enemies.
Sri Rama was an Avatara of Lord Hari; Lakshmana was an Avatara of Adisesha; Bharata and Satrughna were Avataras of Conch and Discus. Sita was an Avatara of Sri Lakshmi.
All the sons of Dasaratha were heroic and virtuous. They were well-versed in the Vedas. They were also very well trained in horsemanship, in encounters with sword and shield, in warcraft and kingcraft.
These princes were extremely handsome, strong, virtuous, holy and contented from their very boyhood. They were patient, brave, truthful and firm. They soon captivated the heart of the public.
Sri Rama excelled His brothers in bravery and truthfulness. Of all the four brothers, Sri Rama was a paragon of virtues.
The Divine Virtues of Rama
He was well accomplished, beautiful and endowed with royal marks. He was the foremost of those who were skilled in bows and arrows. He had His sway all over the world.
He had eyes like lotus-petals and a countenance like full moon. He had a deep voice. He had equally proportionate limbs. His gait was slow and majestic. It was that of a lion. He had four lines on His thumb. He had a pointed nose. He had high forehead.
Sri Rama possessed red eyes and arms that were sinewy. His steps were like those of an elephant. He had long arms, broad shoulders, and black and curly hair. He was valiant and glowing with splendour. He was in no way inferior to Indra himself in battle. He was well-versed in holy scriptures and equal to Brihaspati in wisdom. He was skilled in every science. He was an object of love and reverence with all people. He had His senses under perfect control. Even His enemies were pleased to see Him. He was the terror of the wicked and the protector of the virtuous. He was endowed with keen intelligence. He could never be vanquished by anyone.
Sri Rama’s glory and powers were unlimited. He was peerless on earth. He was free from malice. He was gentle and was the protector of His people. He always addressed the people in gentle words. He never used any harsh words even when somebody addressed Him rudely.
Rama was not only kind and affectionate, but generous and considerate for the feelings of all around Him. He had a splendid physique and winning manners. He had a magnanimous personality. He was extremely noble, generous, chivalrous and fearless. He was very simple and absolutely free from ostentation.
Sri Rama was wise and virtuous. He was effulgent like the sun, in forgiveness like the earth, in intelligence like Brihaspati, in frame like Vasava, in prowess like Indra. He observed ascetic vows and honoured saints. He would forget hundreds of evils done to Him, but would gratefully remember a single act of kindness ever shown.
In the leisure when He was not engaged in His martial exercises, He had discussions on the Shastras with the wise and the aged people. He always followed the right in every walk of His life and never swerved from His royal duties.
If anybody would approach Him, He would talk to him first. He was exceedingly powerful, but never haughty for that. He was the upholder of the four castes. He conferred honour upon people. He was worshipped by all. He was well-versed in polity and was greatly devoted to the Brahmins.
Rama was a friend of the poor and chastiser of the wicked. He was a cosmic benefactor. He was well-versed in religion, social customs and laws. He looked after the welfare of His subjects, and the people too loved Him immensely. He never indulged in profane and irrelevant talks. He had mastery over Yajurveda, Dhanur Veda, the Vedangas, etc. Whenever people put a question to Him, He answered them wisely, like Brihaspati. He was skilful in the use of all arms. He was honoured by the scholars of the Vedas. He was proficient in philosophy and poetry.
Sri Rama never spoke a lie even in extreme danger or peril. He was brave, candid and modest. He was the source of all good. He always respected His superiors. He was free from idleness. He was ever vigilant. He sought no evil. He had perfect control over anger.
He was ever ready to keep a vigilant watch over His own faults. He had aged and pious Brahmins for His guide.
He was an expert rider, a great warrior, a valiant general. He had great skill in the military manoeuvres. He was unconquered even by the gods. He was free from the evil habit of carping.
Sri Rama was happy in adversity, calm in miseries, intrepid in dangers.
Rama was a mighty hero. He was the hero of heroes. He killed single-handed great and renowned warriors like Khara and Dushana. He vanquished the invincible Vali.
Sri Rama’s Dedication to Truth and Duty
Sri Rama, the hero of Valmiki’s Ramayana, is an embodiment of every social and domestic virtue. His sense of filial duty is unparalleled in the history of the world.
He kicked off the throne and the pleasures of the senses and the world to fulfil the words of His father.
If Rama would have longed for the throne, it was quite easy for Him to get it. He was very popular. He was the mightiest of heroes; He destroyed the Rakshasas and bent the tremendous bow of Lord Siva. But, He did not show the least physical force. He gladly accepted what was dictated by the cruel and wicked Kaikeyi. Throne possessed less fascination for Him than the obedience to His father’s behests. He kicked off the kingdom and the comforts of a king. He gladly accepted the exile. The laudable virtues of Sri Rama cannot be adequately described.
Sri Rama’s life was a life of holy obedience, of stainless purity, of matchless simplicity, laudable contentment, commendable self-sacrifice, and remarkable renunciation. He paid equal respect to His mother and His step-mothers, and revered His Guru.
Sri Rama is known as Maryada Purushottama. He adhered to the injunctions of the Shastras. He led the life of an ideal householder to teach the world the Dharmas of a Grihastha. He never swerved an inch from truth and duty.
His adherence to duty was remarkable and illustrious. He even abandoned His wife who was His life, heart and soul to ensure the good of His subjects, and sacrificed His personal happiness. He was prepared to sacrifice His very life even to secure the contentment of His people and to stick to His duty. He lived for His people.
Sita once told Rama to seek shelter in a safe place and to let the forest dwellers alone, as there was much danger there. Rama’s reply revealed His firm determination to adhere to truth and to His duty, as a king, to protect those who took shelter under Him. Sri Rama said, "O Sita, I may even give up life, or you, or Lakshmana; but can never give up the performance of My word, given particularly to helpless Brahmins. Rama speaks but once and never fails to keep up His promise."
Rama Rajya (Rama's Rule)
Lord Rama was Maryada Purushottama. He was a Prema Murti. He was an ideal son, an ideal brother, an ideal husband, an ideal friend, and an ideal king. He can be taken to embody all the highest deals of man. He led an ideal life of a householder to teach humanity. He ruled His people so nicely that His rule came to be called Rama Rajya, meaning the rule of righteousness, the rule which bestows on all happiness and prosperity.
Rama was an ideal king. He ruled the kingdom in a wonderful way. He was just and righteous. He was courageous and kind. He was endowed with a gentle and generous disposition. He was civil and courteous.
Therefore His subjects loved Him immensely. Not a single man was unhappy during His regime. He often used to say, "I will do anything and everything to please My subjects; and, if necessary, I can even abandon My dear wife for their sake." That is the reason why His reign was called "Rama Rajya." There were not dacoits during His regime. All led a virtuous life. Nobody spoke any untruth. Anybody could place a bag of gold or jewels even in the main street. No one would touch it even.
Rama Rajya was based on truth. Dharma was its foundation. Shastras were the guiding principles. Rishis, Yogis, Munis and Brahma Jnanis were the guiding lights. The Vedas were respected and followed. Therefore, Rama Rajya endured and prospered. And it is even now spoken of as the most perfect form of government.
The government of Sri Rama was an ideal one. Rama’s kingdom was free from evil-doers, thieves and dacoits. People did not put locks to the doors, nor bars to their windows. A bag of gold could be kept quite safe even in the highways. No calamity ever befell anyone. The aged people never performed the funeral rites of the young. No one injured another. Everyone was devoted to Dharma, righteousness or duty. All the people always narrated Sri Rama’s stories. They always uttered Rama, Rama. The whole world reverberated with the Name of Rama.
In due season, rain and shine came. The air was fresh and cool. The trees were laden with plenty of fruits. There were abundant flowers of sweet fragrance. There were plenty of crops in the fields.
Every man had a long life. He had children and grandchildren. Wives were devoted to their husbands. They were chaste and pure.
All the people were hale and hearty. They were rich, contented and virtuous. They were free from disease, greed and sorrow. They were truthful, righteous and self-controlled. They led a pure and taintless life.
The Brahmins were well-versed in the Vedas. They were virtuous. They stuck to their own duties. The Kshatriyas were brave. The Vaishyas and Sudras did their Svadharma. They were free from passion, greed and envy. The twice-born were faithful to the rites and scriptures. They were truthful in their words and deeds. They had God-fearing nature. They had love for all creatures.
The troops were very strong and brave. They were fierce like fire. They never retraced their steps in battle. They guarded the ramparts well.
There were neither want nor fear nor pain anywhere. The sons were noble and manly. The daughters were handsome, modest and pure.
Every town and province had plenty of gold and corn. Fathers never lost their children, nor did wives their husbands.
Poverty was unknown in Rama’s kingdom. Everybody had horses, cattle, gold and grain. Nobody spoke falsehood. No one envied others’ wealth. The poorest man was richly blessed with wealth and knowledge.
Sri Rama’s dominion was free from fire, flood, storm, fever, famine and disease.
Who can describe the glory of Rama’s empire? Hence it was called Rama Rajya.
Rama Nama Mahima
Rama Nama or the Name of Lord Rama is a blessing which millions of Hindus have treasured in their hearts since ages past. It is the supreme purifier of the mind of man, the bestower of perennial joy, the giver of peace and the key to the gate of immortality.
You must learn to take the Name of Rama with full devotion and faith. When you study the Ramayana of Tulsidas, you will learn how great the divine power of that blessed Name is.
Rama’s Name, form and conduct have all been the objects of constant remembrance, contemplation and emulation for people since ages. The word Rama is interpreted in the Ramarahasyopanishad as the combination of the essence of the Narayana-Ashta-Akshara and the Siva-Pancha-Akshara, i.e., Ra and Ma, without which the Ashtakshara and the Panchakshara not only do not give their proper meaning, but give the opposite meaning. Rama Nama is also considered as the essence of the Thousand Names of the Lord. It is the Taraka Mantra, the vessel which takes the mortal across the ocean of Samsara or death. The power of the Name is well realised when it is known that even the incorrect pronunciation thereof turned rogue Ratnakara into sage Valmiki.
Rama Nama burns ignorance, passion and sin. With knowledge or without knowledge, correctly or incorrectly, when the word Rama is pronounced, it showers a rain of good on the devotee. Sri Rama Brahma Tarakam.: Sri Rama is Brahman who takes one across Samsara. Rama is one in whom Yogins sport (Ramante) i.e., the Self within. Once you take refuge in Him, your welfare becomes His responsibility.




Gandhiji writes: "You might ask me why I tell you to use the word Rama and not one of the many other Names of the Creator. True; His Names are as many as and more than the leaves on a tree, and I might, for instance, ask you to use the word God. But what meaning, what associations, would it have for you here? In order to enable you to feel anything when repeating the word God, I should have to teach you some English. I should have to explain to you foreign people’s thoughts and associations.
"But in telling you to repeat the Name of Rama, I am giving you a Name worshipped since countless generations by the people of this land,—a Name familiar to the very animals and birds, the very trees and stones of Hindusthan, through many thousand years. You will learn from Ramayana how a stone by the roadside sprang to life at the touch of Rama’s foot as He passed by. You must learn to repeat the blessed Name of Rama with sweetness and such devotion that the birds will pause in their singing to listen to you, that the very trees will bend their leaves towards you, stirred by the divine melody of that Name.



Kabir sent Kamal to Tulsidas. In the presence of Kamal, Tulsidas wrote Ram Nam on a Tulasi leaf and sprinkled the juice over five hundred lepers. All were cured. Kamal was quite astonished. Then Kabir sent Kamal to blind Surdas. Surdas asked Kamal to bring the corpse that was floating in the river. The corpse was brought. Surdas repeated ‘Ram’ (not the full name Rama) only once in one ear of the corpse, and it was brought back to life. Kamal’s heart was filled with awe and wonder. Such is the power of God’s Name.




The Name of Sri Rama is sweeter than the sweetest objects. It is the haven of peace. It is the very life of pure souls. It is the purifier of all purifying agencies. It quenches the consuming fire of worldly desires. It awakens the knowledge of God which is dormant in our hearts. It bathes the aspirant in the ocean of divine bliss. Glory to Sri Rama and His Name.



The means by which Sri Rama can be reached is to take His Name and to remain saturated in it. Always remain drunk, imbibing the Lord’s sweet Name. Let no ideas of purity or impurity enter your mind. There is no unholy object in this world. Should there be any, it becomes the holiest of the holy by contact with the Lord’s Name. Illusion, notwithstanding all her efforts, fails to get hold of him who remains deeply absorbed in the Lord’s Name and love.



Why Lord Rama Behaved Like a Man


Some people say: "Sri Rama is only an ordinary man. He is not an Incarnation of God. He wept bitterly when He lost His wife. His bewailings rent the clouds when Lakshmana fell down on the ground in an unconscious state, being struck with the arrow of Indrajit. Why did Rama, the Supreme Being, forget His real divine nature? He was sunk in the ocean of sorrow at the ordeal of Sita. If Rama always knew His true Self, why did He grieve for the loss of Sita?"
The answer to this question is that verily Rama was the Supreme Self. He never moved or did anything. He was never subject to joy or sorrow, birth or death, pleasure or pain. Through His life, Sri Rama behaved like an ordinary man only. He had to do that, because Ravana had a boon that he could not be killed by Devas, Asuras, Rakshasas, Yakshas, serpents, bears, etc. He belittled the strength of man in his pride. Ravana could only be killed by a man. So Sri Rama had to show that He was an ordinary man only. Otherwise, He would be disqualified for destroying Ravana, if He exhibited Himself to be a God, according to the boon of Brahma.
The Transcendent Divinity That Is Rama
To a devotee, Rama is not simply a good and great person, but God Himself. Rama is the son of Dasaratha, the King of Ayodhya, as well as the divine, omnipresent God; Self, Atman or Brahman. The destruction of the ten-headed Ravana by Rama is the annihilation of the mind with the ten senses. Worship of Rama is the worship of the Virat Purusha Himself. Read the prayers offered by Mandodari and Brahma in the Yuddha-Khanda of the Valmiki Ramayana. They refer to Rama as the one Creator of the universe, the God of all, the Ruler of all.
Sri Rama Navami
Rama Navami falls on the ninth day of the bright half of the month Chaitra (March-April). This is the birthday of Sri Rama, the seventh divine Incarnation. This is the most important festival of the Vaishnava sect of Hindus. All Saivites also do the celebration. Some keep strict fast. Temples are decorated and the image of Rama adorned with costly ornaments. The Ramayana is read in the temples. At Ayodhya in Fyzabad, a big bathing fair is held on this day.
In the south of India, Sri Rama Navami Utsava is celebrated for nine days with great fervour and devotion by the devotees of Lord Rama.
May you all attain the final beatitude of life through intense devotion towards Rama! May you live immersed in the ecstasy of divine love and Suddha Prem! May Sri Rama, who is effulgent like million suns, who is adored by the gods and devotees, protect you all!
May Lord Rama bestow His choicest blessings on you all! May you all live drowned in the ocean of divine ecstasy through constant repetition of Lord Rama’s Name.
May peace be unto all!


May prosperity be unto all!


May happiness be unto all!
Let us all sing:
Om Sri Ram Jaya Ram Jaya Jaya Ram

Om Sri Ram Jaya Ram Jaya Jaya Ram.
Another Article : The purpose of Avataras-Reincarnations:
Aum NamaH Shivaya!
Sianala, Montreal Mar2010

Mar 14, 2010

EFFECT OF ANTARA DASHA IN MAHA DASHA -I VIMSHOTTARI DASHA SYSTEM BPHS-

Aum Shri Gurave NamaH!

Working out of Antar Dashas of Grahas and Rāśis in Vimshottari etc. Dasha systems
1. For finding out the span of the Antar Dasha of a Grah in the Dasha of the same, or another Grah multiply the Dasha years of the former with the Dasha years of the latter and divide the product by the total Dasha years of all the Grahas. For finding out the span of the Pratyantar Dasha of the same, or any other Grah in the Antar Dasha of another Grah multiply the years etc. of the Antar Dasha with the Dasha years of the other Grah and divide the product by the total Dasha years of all the Grahas. The figure so available in months etc. will represent the Pratyantar Dasha of the former.
2. In every Dasha the first Antar Dasha belongs to the Lord of the Dasha. Then the further Antar Dashas belong to the other 8 Grahas in the same order, as followed for the Dashas. The same applies to Pratyantar Dasha.
The Antar Dashas of Char Grahas in Char etc. Dasha3-4. The Antar Dashas of the Charadi Kendradi Dasha of the Grahas are worked out by dividing the Dasha years by 9. The first Dasha will invariably be of the Lord of the Dasha. Thereafter there will be Antar Dashas of Grahas, placed in Kendras, Panapharas and Apoklimas, respectively, according to their strength.
Antar Dashas of Rāśis5. The Antar Dashas of Rāśis is worked out by dividing the Dasha years by 12. Pratyantar Dashas of the Antar Dashas are also calculated in the same manner.
6. The Antar Dashas will start from the Dasha Rāśi, or from the Rāśi 7th therefrom, whichever is stronger. The Antar Dashas are in the onwards order, if the Dasha Rāśi is odd and in the reverse order, if it is even.
7-12. O Brahmin! Now I will acquaint you with the special characteristics of the order of the Antar Dashas of the Rāśis. If the Dasha Rāśi is a Movable one, the Antar Dashas of the 12 Rāśis are in the onwards, or reverse order. If the Dasha Asraya Rāśi is a Fixed one, the Antar Dashas will start from it and thereafter there will be an Antar Dasha of every sixth Rāśi. If the Dasha Ashraya Rāśi is a Dual one, the first Antar Dasha will belong to it. Thereafter there will be Antar Dashas of Rāśis in Kendr to it, Rāśis in Kendr to the 5th from it and Rāśis in Kendr to the 9th from it. In the case of all kinds of Rāśis, namely Movable, Fixed, or Dual, the order will be onwards, if the Dasha Asraya Rāśi is an odd one and in the reverse order, if it is an even one. The so called Dasha Asraya Rāśi is known, as Pak Rāśi. In the first order Rāśi, which is Pak Rāśi, is also called Bhog Rāśi. Later, if the Dasha Prad Rāśi is even, then the Bhog Rāśi will be that, which is at the same Rāśi distance, as the Dasha Asraya Rāśi is from the Dasha Prad Rāśi. For the Char, Sthir and Trikon Dasha, the Pak and Bhog should be determined in this manner. If Pak and Bhog Rāśis are associated with malefics, there will be pain in the body and mental agony. There will be enjoyment, if they are associated with benefics. In the Kaal Chakr Dasha, like the Vimshottari Dasha system, the span of Dasha should be multiplied by the span of the Dasha of the Rāśi, whose Antar Dasha is required and the product should be divided by the total Dasha years of (all) the Rāśi(s). The years, months etc. as arrived at will represent the Antar Dasha of the Rāśi concerned.
13-16. Now I will tell you the method of working out the Antar Dashas in the Pinda, Ańś and Nisarg Dashas. The Lord of Dasha is Dasha Pachak of full part, the Grah, associated with, is Pachak of ½ part, the Grah in Trikon from him is Pachak of l/3 part and the Grah in the 4th and 8th from him are Pachak of ¼ part, the Grah in the 7th from him is Pachak of l/7 part of the Dasha. No Grah in any other Bhava is Antar Dash Pachak. In this manner there are Antar Dasha Pachakas in the above-mentioned Bhavas from the various Bhavas, including Lagn. In any of such Bhavas, if there are more than one Grah, then the one, who is the strongest amongst them will be the Pachak. Take the fractions and reduce them in equivalent fractions with a common denominator. Add up the aliquot parts of the Dasha, representative of the various numerators, leaving out the denominators. The Antar Dashas will be arrived at, when the various aliquots are converted into years, months etc. within the main Dasha and divided by the above sum. (The calculations, given above, are not the literal translation of the text in the verses concerned, but their actual meaning and sense. This has been got confirmed by checking up with similar information, given in Kalyana Varma’s Saravali and Varamihir’s Brihat Jatak)


Ch. 52. Effects of the Antar Dashas in the Dasha of Sūrya (Vimshottari)
1-3. Good effects, like acquisition of wealth and grains etc., are derived in the Antar Dasha of Sūrya in his own Dasha, if Sūrya is exalted, in his own Bhava, in Labh, in a Kendr, or in a Trikon. Adverse results will be experienced, if Sūrya is debilitated, or in an inauspicious Bhava, or Rāśi. Medium effects will be realized, if Sūrya is in other houses. If Sūrya is the Lord of Dhan, or Yuvati, there will be danger of premature death, or death-like sufferings. The remedial measures to be adopted are Mrityunjaya Japa, or the worship of Sūrya (by recitation of appropriate Mantras, charity etc.).
4-6. Functions, like marriage etc., gain of wealth and property, acquisition of a house, of land, cattle and conveyances etc. will be the effects of the Antar Dasha of Candr in the Dasha of Sūrya, if Candr is in a Kendr, or in a Trikon. There will be marriage of the native, birth of children, beneficence of and favours from kings and fulfillment of all ambitions, if Candr is in his exaltation Rāśi, or in his own Rāśi.
7-10. Distress to wife and children, failures in ventures, disputes with others, loss of servants, antagonism with the king and destructions of wealth and grains will be the effects, if Candr is waning, or is associated with malefics. Effects, like danger from water, mental agony, imprisonment, danger from diseases, loss of position, journeys to difficult places, disputes with coparceners, bad food, trouble from thieves etc., displeasure of the king, urinary troubles, pains in the body will be experienced, if Candr is in Ari, Randhr, or Vyaya.
11-12½. Luxuries, comforts, pleasures, dawn of fortune (Bhagyodaya), increase in the enjoyment from wife and children, acquisition of kingdom, performance of marriage and religious functions, gain of garments, land and conveyance and birth of children and grandchildren will be the auspicious effects, if there are benefics in the 1st, the 9th, or a Kendr from the Lord of the Dasha.
13-14. Unpalatable food, or course food, exile to outside places etc. will be the effects in the Antar Dasha, if Candr is in the 6th, the 8th, or the 12th from the Lord of the Dasha, or, if Candr is weak. There will be premature death, if Candr is the Lord of a Marak Bhava. To acquire peace and comfort, the remedial measure is giving in charity of a white cow and a female buffalo (Mahishi).
15-18. Auspicious effects, like acquisition of land, gain of wealth and grains, acquisition of a house etc. will be derived in the Antar Dasha of Mangal in the Dasha of Sūrya, if Mangal is in his exaltation Rāśi, in his own Rāśi, in a Kendr, or in a Trikon. All-round gains, attainment of the position of a Commander of the Army, destruction of enemies, peace of mind, family comforts and increase in the number of co-borns will be the effects, if Mangal is yuti with the Lagn’s Lord.
19-20. Brutality, mental ailment, imprisonment, loss of kinsmen, disputes with brothers and failure in ventures will result, if Mangal is in the 8th, or in the 12th from the Lord of the Dasha, if Mangal is associated with malefics, or, if Mangal is without dignity and strength.
21-22. Destruction of wealth by the displeasure of the king will be the effect, if Mangal is in his debilitation Rāśi, or be weak. Diseases of the mind and body will result, if Mangal is the Lord of Dhan, or Yuvati Bhava. Recovery from ill health, increase in longevity and success in adventures are possible, if remedial measure, like recitation of Vedas, Japa and Vrashotsarg are performed in the prescribed manner.
23-26½. In the Antar Dasha of Rahu in the Dasha of Sūrya, if Rahu is in a Kendr, or in a Trikon from Lagn, there will be in the first two months loss of wealth, danger from thieves, snakes, infliction of wounds and distress to wife and children. After 2 months inauspicious effects will disappear and enjoyment and comforts, sound health, satisfaction, favours from the king and government etc. will be the favourable effects, if Rahu is yuti with benefics, or, if Rahu is in the Navāńś of a benefic. Recognition from the king, good fortune, name and fame, some distress to wife and children, birth of a son, happiness in the family etc. will be derived, if Rahu is in an Upachaya from Lagn, if Rahu is associated with a Yog Karak, or is placed auspiciously from the Lord of the Dasha.
27-29. Imprisonment, loss of position, danger from thieves and snakes, inflection of wounds, happiness to wife and children, destruction of cattle, house and agricultural fields, diseases, consumption (Gulma - enlargement of the skin), dysentery etc. will be the results, if Rahu is weak, or is in the 8th, or in the 12th from the Lord of the Dasha.
30-31. Adverse effects, like premature death and danger from snakes will be derived, if Rahu is in Dhan, or Yuvati, or, if Rahu is associated with the Lords of either of these Bhavas. Worship of Goddess Durga, Japa, giving in charity of a black cow, or female buffalo are the remedial measures for alleviation of the above evil effects, or total escape from them.
32-33½. Marriage of the native, favours by the king, gain of wealth and grains, birth of a son, fulfillment of the ambitions by the beneficence of the sovereign and gain of clothes will be the auspicious effects, derived in the Antar Dasha of Guru in the Dasha of Sūrya, if Guru is in a Kendr, or in a Trikon to Lagn, in his exaltation Rāśi, in his own Rāśi, or in his own Varg.
34-36. Acquisition of a kingdom, comforts of conveyance, like palanquin (motor car in the present times), gain of position etc. will result, if Guru is the Lord of Dharm, or Karm. Better fortune, charities, religious inclinations, worship of deities, devotion to preceptor, fulfillment of ambitions will be the auspicious effects, if Guru is well placed with reference to the Lord of the Dasha.
37-39. Distress to wife and children, pains in the body, displeasure of the king, non-achievement of desired goals, loss of wealth, due to sinful deeds, mental worries etc. will result in his Antar Dasha, if Guru is in the 6th, or in the 8th from the Lord of the Dasha, or is associated with malefics. Giving in charity gold, a tawny-coloured cow (Kapila Gaya), worship of Isht Lord (Isht Dev) are the remedial measures to obtain alleviation of the evil effects and to achieve good health and happiness.
40-42. Destruction of foes, full enjoyment, some gain of grains, auspicious functions, like marriage etc. at home will be the good effects, derived in the Antar Dasha of Śani in the Dasha of Sūrya, if Śani is in a Kendr, or in a Trikon from Lagn. Well-being, acquisition of more property, recognition by the king, achievement of renown in the country, gain of wealth from many sources will be the effects, if Śani is in his exaltation, in his own, in a friendly Rāśi and, if Śani is yuti with a friendly Grah.
43-44. Rheumatism, pains, fever, dysentery-like disease, imprisonment, loss in ventures, loss of wealth, quarrels, disputes with coparceners, claimants etc. will be the effects in the Antar Dasha, if Śani is in the 8th, or the 12th from the Lord of the Dasha, or is associated with malefics.
45-47. There will be loss of friends at the commencement, good effects during the middle part and distress at the end of the Dasha. In addition to other evil effects there will be separation from parents and wandering, if Śani be in his Rāśi of debilitation. If Śani is the Lord of Dhan, or Yuvati, there will be danger of premature death. Giving in charity black cow, buffalo, goat and Mrityunjaya Japa, are the remedial measures for obtaining relief from the evil effects of the Antar Dasha. These measures help to achieve happiness and gain of wealth and property.
48-49½. Acquisition of a kingdom, enthusiasm and vivacity, happiness from wife and children, acquisition of conveyance through the beneficence of the sovereign, gain of clothes, ornaments, pilgrimage to holy places, acquisition of a cow etc. will be the good effects in the Antar Dasha of Budh in the Dasha of Sūrya, if Budh is in a Kendr, or in a Trikon from Lagn.
50-51½. Budh becomes very beneficial, if he gets associated with the Lord of Dharm (9TH HOUSE). Reverence from and popularity amongst people, performance of pious deeds and religious rites, devotion to the preceptor and deities, increase in wealth and grains and birth of a son, will be the auspicious effects, if Budh is in Dharm, Putr, or Karm.
52-53½. Marriage, offering of oblations, charity, performance of religious rites, name and fame, becoming famous by assuming another name, good food, becoming happy, like Indra, by acquiring wealth, robes and ornaments will be the effects, if Budh is in an auspicious Bhava, like a Trikon etc. from the Lord of the Dasha.
54-57. Body distress, disturbance of peace of mind, distress to wife and children, will be the evil effects in the Antar Dasha of Budh, if he is in the 6th, the 8th, or the 12th from the Lord of the Dasha (Budh cannot be in the 6th, or the 8th from Sūrya). There will be evil effects at the commencement of the Antar Dasha, some good effects in the middle part of the Antar Dasha and the possibility of displeasure of the king and exile to a foreign country at the end of the Dasha. If Budh is the Lord of Dhan, or Yuvati, there will be pains in the body and attacks of fever. For relief from the evil effects and to regain good health and happiness the remedial measures are the recitation of Vishnu Sahasranam and giving in charity grains and an idol, made of silver.
58-59. Body pains, mental agony, loss of wealth, danger from the king, quarrels with the kinsmen will be the effects of the Antar Dasha of Ketu in the Dasha of Sūrya. If Ketu is associated with the Lord of Lagn, there will be some happiness at the commencement, distress in the middle part and receipt of the news of death at the end of the Antar Dasha.
60-61. Diseases of teethe, or cheeks, urinary troubles, loss of position, loss of friends and wealth, death of father, foreign journey and troubles from enemies will be the results, if Ketu is in the 8th, or the 12th from the Lord of the Dasha.
62-64. Beneficial effects, like happiness from wife and children, satisfaction, increase of friends, gain of clothes etc. and renown will be derived, if Ketu is in Sahaj, Ari, Karm, or Labh.
If Ketu is Lord of Dhan, or Yuvati (or is in any of those Bhavas), there will be danger of premature death. The remedial measures for obtaining relief from the evil effects are recitation of Mantras of Goddess Durga (Shat Chandi Path) and giving a goat in charity.
65-68. Marriage and happiness, as desired from wife, gain of property, travels to other places, meeting with Brahmins and the king, acquisition of kingdom, riches, magnanimity and majesty, auspicious functions at the home, availability of sweet preparations, acquisition of pearls and other jewels, clothes, cattle, wealth, grains and conveyances, enthusiasm, good reputation etc. are the auspicious effects of the Antar Dasha of Śukr in the Dasha of Sūrya, if Śukr is placed in a Kendr, or in a Trikon, or, if Śukr is in his exaltation Rāśi, in his own Rāśi, in his own Varg, or in a friendly Rāśi.
69-73. Displeasure of the king, mental agony and distress to wife and children will be the effects in the Antar Dasha of Śukr, if he is in the 6th, the 8th, or the 12th from the Lord of the Dasha. The effects of the Antar Dasha would be moderate at its commencement, good during the middle portion and evil effects, like disrepute, loss of position, inimical relations with kinsmen and loss of comforts, will be derived at the end. If Śukr is the Lord of Yuvati (and Dhan), there will be pains in the body and the possibility of suffering from diseases. There will be premature death, if Śukr is associated with Ari’s, or Randhr’s Lord. The remedial measures for obtaining relief from the evil effects are Mrityunjaya Japa, Rudra Japa and giving in charity a tawny cow, or female buffalo.

To Follow:Effects of Antara Dasha in Maha Dasha -II
Aum NamaH Shivaya!
Sianala, Montreal Mar 2010