THE ĪṢṬA DEVATA
Lesson from VARAHMIHIR (SARJIT PODDAR sir)
The 12th house is the house of liberation, as it is called the Mokṣa Sthāna. Is mokṣa dependent on only this birth, or it is based on the spiritual progress made by the soul, through many lives? It is the path through which the soul has been travelling through many births, hence the pursuits of Mokṣa should ideally be seen from the Kārakāñśa, and not Lagna or Lagnāñśa. The Grahas occupying the 12th from the Kārakāñśa ideally indicate the form of the Devata, who is guiding the soul through the multiple births. Although the physical body (kāyā) changes in every birth, the devata continues to guide the soul. Given below are some yogas pertaining to finding the Iṣṭa devata who has been guiding the soul through multiple births.
Bṛhatparāśara Horāśāstra 33.68-74a. (1) When Sūrya-Ketu conjoin in the 12th from Kārakāñśa, the native worships Lord Śiva. (2) Chandra-Ketu yoga denotes a worshiper of Gauri and a follower of the Shakti Patha. (3) Śukra-Ketu yoga denotes worship of Lakshmi and a wealthy person. (4) Maṅgala-Ketu yoga denote Lord Subrahmaṇya. (5) Budha-Śani yoga denotes a Vishnu-Bhakta. (6) Guru alone indicates a Śiva-Bhakta, (7) Rāhu alone indicates a worshipper of Durgā, Tāmasī or a Kṣudra Devatā. (8) Ketu alone denotes a worshipper of Subrahmaṇya or Ganesh’s (Heramba). (9) Śani alone occupying a Krūrarāśi in the 12th denotes worship of a Kṣudra Devata. (10) Śukra-Śani yoga in the 12th in a Krūrarāśi also makes one a worshipper of Kṣudra Devata.
The Graha occupying the Vyāyabhāva from the Kārakāñśa indicate the specific form of the devata, who has been guiding the soul though many births. If a Graha occupies the Vyāyabhāva, then the form is indicated by this Graha, else, Rāśidṛṣṭi of other Grahas should be seen. Ultimately, it is the 12th lord from Kārakāñśa, who eventually guides the soul to mokṣa. When occupies the 12H, the associated Devatā takes the lead (of guiding the soul) only for a temporary period, after which the 12th lord takes control. When more than one graha conjoin or aspect the Vyāyabhāva, the form is indicated by a suitable blend of the vibrations of the grahas involved. Given below are the specific forms of Devatā indicated by the Grahas when they are alone or when they conjoin with Mokṣa Kāraka Ketu.
Ketu-Sūrya: A worshipper of lord Śiva (śivabhaktirbhavesyatta nirviśakaṁ). According to Maharṣi Jaiminī (1.2.72), the native is a Śiva devotee (raviketubhyāṁ śive bhabhiḥ).
Ketu-Candra: A worshipper of Śrī Gauri and a Shakti Sādhaka (gauryā bhaktirbhavettasya śāktiko jāyate). According to Maharṣi Jaiminī (1.2.73), Candra alone makes the person a devotee of Śrī Gauri (candreṇa gauryām).
Ketu-Śukra: A devotee of goddess Lakṣmī and wealthy (lakṣmyāṁ sañjāyate bhatirjātako sau samṛddhamān). According to Maharṣi Jaiminī (1.2.74), Śukra alone makes the person a devotee of goddess Lakṣmī (śukreṇa lakṣmyāṁ).
Ketu-Maṅgala: A devotee of lord Skanda (skandabhaktau bhavennaraḥ). According to Maharṣi Jaiminī, Maṅgala alone makes the person a devotee of lord Skanda or Subrahmaṇya (kujena skande).
Budha-Śani: A Vaishnava (vaiṣṇavo budhasauribhyāṁ). The same has been stated by Maharṣi Jaiminī (1.2.76 budhaśanibhyāṁ viṣṇau).
Guru alone: A devotee of lord Śiva (guruṇā śivabhaktimān). According to Maharṣi Jaiminī (1.2.77), Guru in the 12H from Kārakāñśa denote a devotee of lord Sāmbāśiva (guruṇā sāmbāśive).
Rāhu alone: A devotee of goddess Tāmasī, Durgā or a Kṣudra Devatā (rāhuṇā tāmasī durgā sevate kṣudradevatāṁ). According to Maharṣi Jaiminī (1.2.78), a worshipper of Tāmasī or Durgā (rāhuṇā tāmasyāṁ durgāpāñca). Tamasa is darkness and ignorance, and goddess Tāmasī is the destroyer of darkness. Similarly, Durgā is the destroyer of destitution or Durgatī (durgatīnāśīnyeya)
Ketu alone: A devotee of Lord Subrahmaṇya or Heramba Gaṇeśa (bhaktiḥ skande'tha herambhe śikhinā kevalen vā). According to Maharṣi Jaiminī (1.2.79) also, the native is a devotee of Gaṇeśa or Skanda (ketuṇā gaṇeśe skande ca).
Śani in a Krūrarāśi: A devotee of a Kṣudra Devatā (kṣudradevasya bhaktitastasya na saṁśaya). The same is also stated by Maharṣi Jaiminī (1.2.80. pāparkṣe mande kṣudradevatāsu). Worship of Kṣudra Devatā mean invocation of lower and destructive spirits, devil worship, blackmagic etc. For Śani, its location in Makara and Kumbha should not be treated as Krūrarāśi, as they are Śani’s Svarāśi. So, in such Rāśis, Śani indicate lord Vishnu. Śani’s Krūrarāśi should be that of Maṅgala only, i.e., Meṣa or Vṛścika. Siṅha should not be considered as a Krūrarāśi for Śani as it is the Rāśi of his father, and Śani attains the form of Dharmarāja in this Rāśi. Śani’s placement in Bṛhaspati’s Rāśi, Dhanu and Mīna is considered outstanding, and should denote the greatest among the Vaishnavas.
Śukra-Śani in a Krūrarāśi: A servant of a Kṣudra Devatā (pāparkṣe'pi śanau śukre tadā'pi kṣudrasevaka). According to Maharṣi Jaiminī (1.2.81), Śukra alone in the 12H from Kārakāñśa in a Krūrarāśi indicate worshipper of Kṣudra Devatā (śukre ca). We should read this as, Śukra or Śani occupying a Krūrarāśi in the 12H from Kārakāñśa indicate worship of Kṣudra Devata. For Śukra, the Rāśis of Maṅgala or Śani should denote such results. Among all the Rāśis, Vṛścika Rāśi is where the deadliest of blackmagic is performed. So Śani or Śukra in this Rāśi in the 12H from Kārakāñśa indicate one who is adept in deadly blackmagic, and worshipper of the Devil!
Although not explicitly stated, is there any impact of the Grahas occupying different Rāśis in the 12H? There is indeed the case, as it is referred to in few places. For instance, it is said that Śubhagrahas in the Ucca or Mitra Rāśi in the 12H from Kārakāñśa lead to Mokṣa. Thus, the dignity of the Grahas do matter! The following can be made out from the dignity of the Grahas in the 12H from Kārakāñśa. These are reflections based on my understanding of the significations attached to the various states of the Grahas. Learned scholars may forgive me for any transgressions I might have inadvertently made on this matter.
Grahas in dignity: When the Graha occupies a Sva or Ucca Rāśi, the Devatā is favourable towards the Native. Hence, it is said that the native attains Ucca when a Śubhagraha so placed. The Śubhagrahas are Candra, Budha, Bṛhaspati and Śukra, representing Gauri, Viṣṇu, Sāmbāśiva and Lakṣmī. Does this mean that only these Devatās can grant Mokṣa, and not the ones represented by Krūragrahas, Sūrya, Maṅgala, Śani, Rāhu and Ketu? How about the devatas represented by them viz., Śiva, Subrahmaṇya, Narayana, Durgā and Gaṇeśa? Cannot they give Mokṣa? To me, this does not make sense. I think that the correct interpretation should be, when a Graha is in Sva or Ucca Rāśi in the 12H from Kārakāñśa, and at the same time aspected by a Śubhagraha, the devata represented by that Graha can grant Mokṣa to the native. The dignity and the aspect of Śubhagraha indicate their favourable disposition to the native. If any of these Grahas conjoin with Ketu in the 12H from the Kārakāñśa, and additionally aspected by Śubhagrahas, it is almost certain that the native is in the verge of attaining Mokṣa.
Grahas in Mitra Rāśi: When the Graha in the 12H occupies his Mitra Rāśi, the Devatā denoted by the Graha is favourable towards the native and steadily guides the native towards the righteous path, so that the native is eventually granted Mokṣa in few more births later.
Grahas in Nīca or Śatru Rāśi: When the Graha occupies a Śatru or Nīca Rāśi, the Devatā is unfavourable or perhaps in a angry mood towards the native and could be intent on teaching the native a lesson in this birth. This lessons or punishments could be in the area governed by the Bhāva occupied by the above mentioned Graha in the “Rāśi Kuṇḍalī”. For instance, say Śukra is Nīca in 12H from Kārakāñśa, and Śukra occupies the 5H in the Rāśi Kuṇḍalī, the native may have suffering in the 5H matters i.e., Children, Mental stability etc., due to wrath of the Devatā. When the Graha is under Śubha dṛṣṭi, the punishment indicated by the Devatā could be for a shorter period. On the other hand, when the Graha is under Krūra dṛṣṭi, the Devatā may be inclined towards punishing the native for certain negative Karmas performed in a recent past birth.
Śani and Śukra in Krūra Rāśi: In the case of Śani and Śukra, it is said that the native is worshipper of lower level Devatās (Kṣudra Devatās), provided they occupy Krūra Rāśi. How about other Grahas in Krūra Rāśi, can they also indicate Kṣudra Devatā, but of a different order? We cannot be sure, but one can keep an open mind and judge the disposition of the Graha in the 12H, in the Rāśi occupied by him. It’s possible that for other Grahas besides Śani and Śukra, the disposition in a Krūrarāśi does not indicate Kṣudra devata, but one who is merely unfavourable towards the native, and intent on teaching a harsh lesson to the native!
Om Tat Sat
Anandamayee 