Introduction to Raashi.

The zodiac signs are called Raashi in Jyotish. Raa (as pronounced in fRAnce). Shi (as pronounced in SHE). The word is said to be derived from Ram and his spouse Seeta. As also from Rahu and Si hi (Si hi is another name for !etu). Raashi also means a heap. "ere it means a heap of stars or a cluster of star forming a particular zodiac sign. The whole zodiac belt is divided into twelve e#ual parts of $% degrees each (a circle of $&% degrees divided by twelve). The Zodiac belt- Bhaa chakra. 't was observed that the increase and decrease in daylight was due to lateral motion of the sun from north to south and vice(versa. The )odiac belt in the celestial sphere e*tends to about +, on either side of the ecliptic- the apparent path of the Sun among the stars. The width of the zodiac was determined originally so as to include the orbits of the Sun and .oon and of the five planets (.ercury- /enus- .arsJupiter- and Saturn) that were nown to the people of ancient times. 0iagram 12

EXREME SOUTHERN EXREME NORTHERN POINT EQUINOX POINT POINT

22.5

22.5

't was further observed that- when the Sun is e*actly at the center of these two e*treme points- the day and night were of e#ual length. This is termed as e#uino*. There are two e#uino* in a year. 3ne is the vernal e#uino* and the other is the autumnal e#uino*. The /ernal e#uino* is at the centre or mid point while traveling from south to north. Autumnal e#uino* is vice(a(versa. The /ernal e#uino* is also called spring e#uino*. The Sun travels from e*treme south point towards e*treme north point is called4ttarayana5. "ere 64ttar7 means north and 6Ayana7 means movement. Similarly- the Sun5s movement from e*treme north point towards e*treme south point is called the 0a shinayana. "ere again- 60a shin7 means south and 6Ayana7 is movement. "ence in one year or one complete rotation of the 8arth around the Sun gives us four points.

1. 2. 3. 4.

8*treme north point of Sun or the Summer solstice. Autumn e#uino*. 8*treme south point or the 9inter solstice. Spring e#uino* point.

:ow we have four points- by which we get four divisions of the zodiac (;haa cha ra). 8ach division is of ninety degrees. And here is the most important part of JyotishThe Rig /eda '.<<''.</''' states2 trini pada vi chakrame vishnur gopa adabhyah ato dharmani dharayan 'n three great strides /ishnu the protector- who is undefeatable upholds the perennial principles of sanaatan dharma or eternal righteousness. .eaning in three steps /ishnu covered the whole cosmos. Simplistically spea ing this means that from each of the four points if we imagine /ishnu ta ing three steps then we get the twelve signs of the zodiac. 0iagram =2

NORTHERN EXTRME POINT Of SUN

SPRING EQUINOX Point

Earth

AUTUMN EQUINOX Point

SOUTHERN EXTRME POINT Of SUN

NORTH

;ut if we really want to understand what the above mantra means in Astrological perspective- then we have to understand a few things. The cosmos is infinite. "ow can we see infinity> Simply place two mirrors facing each other perfectly. 8ach will reflect the other infinitely. ?et us imagine two mirrors facing each other. 3ne at the vernal e#uino* point and the other at the solstice point- placed in a straight line. /ishnu ta es the first step and this is .esha. "e ta es the second step and covers the second sign- then the third step on the third sign. The mirror opposite to him will reflect this- as also the mirror behind but( in reverse order. "ere you need to have a very good visualization. 'f you can visualize this properly then you have learnt a great secret of Jyotish. Suppose 1=$ are the three steps ta en by ?ord /ishnu 9e put two mirrors facing each other and ?ord /ishnu ta es three steps between these two mirrors. 't will be reflected in the mirror li e this2 $=1 1=$ $=1

:ow imagine the reflection of the images of the mirror in each other. @orget for a moment the original steps ta en by ?ord /ishnu. The .irrors will reflect each others image li e this2 1=$ $=1

| |$=1|1=$

This is the same as the original three steps of ?ord /ishnu and completes the cycle. 3r 'n other words- that which is finite in the infinite.

0iagram2

MIRROR

MIRROR

1 2

2 3

This is how the twelve Raashis are made. This concept has great use in Jyotish even in advanced stages and it is better that the learner gets it very clear in his mind right now. A12 9hat does the word /ishnu mean> A=2 9hich story in "indu mythology depicts these three steps> A$2 's the day and night really e#ual on the day of e#uino*> 9hy is it so>

2 1

To do2 ?earn and find out more about the orbital motion and the a*ial rotation of the 8arth and its effect on the seasons.

Tro ical and Sidereal !odiac.

Jyotish uses the Sidereal zodiac or the B:irayana5 system. B:ir5 means without and ayana means motion- so basically it means fi*ed zodiac. 't is fi*ed w.r.t the bac ground of the fi*ed stars. 9hereas the Sayana zodiac (tropical) is not fi*ed but moves (BSa5 means with and Bayana5 means motion- which means moving zodiac). This system is widely followed in the western countries. The tropical zodiac starts at a point where the e#uino* (spring) occurs and this is the starting of Aries. ;ut if you are able to observe the e#uino* point somehow- against the bac ground of the stars then- you will observe that the point does not coincide e*actly at the same point in the bac ground of the stars but precedes it or the fi*ed point in the bac ground of stars is receding (going bac wards). This phenomenon is called( The Crecession of the 8#uino*. The rate of the precession is about D%.$ seconds of arc per year or 1 degree every E1.& years. 'n simpler words 'f we loo and come bac up and see a star at e*actly midnight on .arch =1st to the same spot E= years later again on .arch =1st e*actly at

midnight the star will seem to have Fmoved bac wardsF (1 degree). At some point in time the two zodiacs coincided- but now there is a great difference between the two. This value is called the BAyanamsha5 (Aayanamsha).The value is ta en differently by different authorities in Jyotish and it is a very controversial subGect. :ot going into too much technical detail- we will be using the Sidereal zodiac (:irayana) and Ayanamsha we will follow is the BHhitra pa sha5 or ?ahari5s Ayanamsha for the entire length of this course. To do2 0ownload the free software BJagannath hora5 and install it in your computer. The help file is a veritable Jyotish course in itself. 't is totally free and the best Jyotish tool you will find. This software uses the ?ahari ayanamsha by default. 4se it to ma e your own chart (stic data. 9e will be using this software for all our Jyotish calculations. to the Rashi chart for now) by entering your birth

"i#bs o$ the bod% and Raashi chakra.

The Raashi cha ra is personified as the !aal purusha (Time personified) in some traditions and as ?ord /ishnu in the tradition i have learnt. 9e are taught that the first thing to do when loo ing at a chart is to bow before it because it is a representation of ?ord /ishnu.

The Raashis starting from .esha onwards have the limbs of the ?ord mapped onto then in the following manner. .esha I "ead. /rishabhaI @ace. .ithunaIArms. !ar I"eart SimhaIstomach. !anyaI"ips. TulaIspace below the navel (se*ual organs) /rischi aI "idden parts (Crocreative and Anus) 0hanusIThighs. .a araI!nees. !umbhaIShan and an les. .eenaIfeets. @or individual horoscopes- the body parts are also studied from the bhava (twelve houses) rec oned from the lagna (ascendant). The body part indicated by the houses from lagna corresponds to those rec oned from .esha or the !aalapurusha.

C.C (Credictive principle)2 Bene$icial indicate ro er 'ro(th and&or

lanets connected to the houses&si'ns art (hile #ale$ic arts $ro# e*ternal

rotection to the bod%

lanets connected to such houses&si'ns indicate i# ro er 'ro(th and&or da#a'e to the bod% art. In 'eneral) da#a'e to bod% a'ents or sources is indicated b% the raashi +si'ns) o$ the ,aala urusha (hile da#a'e or #al$unctionin' o$ bod% arts caused b% internal a'ents or sources is indicated b% the houses reckoned $ro# the la'na. 8*ample2 Suppose a horoscope has .angal- Shani and Rahu in /rishabha then- that person to whom the horoscope belong may have some wea nessJscar visible on the face. ;ut suppose /rishabha is in the fifth house then- the person may have some internal problem in the stomach. ?i e some digestive problem etc. This has uses also in horary (Crasna Shastra). :ote2 9hen ever a predictive principle is given- we will use the short form as KC.CK and the principle itself will be given in bold green.

-escri tion o$ si'ns and its ruler or lord.

Mesha2 is symbolized by a ram. 't indicates hills and places having mineral wealth and precious stones. 't is ruled by .angal. .rishabha/ is symbolized by the bull. 't indicates plateaus- plains- farms- cowshedforests and such other Claced inhabited by #uadrupeds. 't is ruled by Shu ra. Mithuna2 is symbolized by a couple. The woman is carrying a veena (stringed musical instrument carried by Sarasvati (the Loddess of learning)- while the man wields the gadaa (mace or metal club). Lambling dens- pleasure haunts- bars- and such places where people meet for entertainment. 't is ruled by ;udha. ,arka/ is symbolized by a crab. Rivers are indicated by the sign while others opine ponds M la es. Crimarily- it is the cradle of all civilizations and indicates sand ban s as well where crabs dwell. 't is ruled by Hhandra. Si#ha2 is symbolized by a lion. .ountain caves and dense Gungles is the abode of the lion. 't is ruled by Surya. ,an%a/ is symbolized by a woman standing in a boat with a lamp and corn. LardensCasture lands- green fields ready for harvest are indicated by !anya in addition to living rooms of women. 't is ruled by ;udha. Tula2 is symbolized by a person carrying a balance. All mar ets- bazaar- stoc mar et and areas where traders sell their valuable merchandise are indicated by Tula. 't is ruled by Shu ra. .rischika/ is symbolized by a scorpion. The lair of the scorpion is near filthy placesno*ious reptiles prefer swampy and dirty areas and poisonous sna es live in underground holes in secluded places. 0eep wells and such places where the water is very stationery (Scorpio is a fi*ed sign) and can become poisonous are also indicated- drainage system- manholes. 't is ruled by .angal and !etu. -hanus/ means a bow and is symbolized by a man who having a horse body below the torso and carrying a bow. This symbol divides the sign into two parts where one half is human and the other is animal (horse). "orse stables or barrac s for war elephants and chariots are indicated by 0hanus. 'n the modern conte*t it is the garage- par ing lots and the battle field. 't is ruled by Luru. Makara/ is a ind of sea(monster with the body of a crocodile (other views ( shar dolphin) and the head of a deer. 't is regarded as the emblem of !aama deva- the love god and the vehicle of /aruna. 't indicates rivers- shallows and marshy placescremation grounds- burial grounds. 't is ruled by Shani. ,u#bha2 is symbolised by a man carrying a water pot. Claces where vessels are ept li e the itchen or store rooms- warehouses and other storage places are indicated by !umbha in addition to toilets and latrines where water has to be carried for cleansing. 't is ruled by Shani and Rahu. Meena/ consists of two fishes in an inverted position with their tails conGoined to the head of the other indicating revival after a fall or the power of reGuvenation. The sea-

large rivers are indicated by this sign as well as places of reGuvenation and cure li e hospitals- spiritual retreats. 't is ruled by Luru. The places ruled by the Raashis are the bac ground where events happen. An easy way to remember the ?ordships (Raashi adipati) is2 9e already now the Solar system and the order of the planets from Sun (Surya). Sun (Surya) .ercury (;udha) /enus (Shu ra) 8arth (Crithvi) .ars (.angal) Jupiter (Luru) Saturn (Shani). @orget or ignore earth and you will get the following lordships (two raashi for each)

Luru

.angal

Shu ra

;udha

Shani "ordshi s o$ si'ns Raashi Adhipati. Shani

Surya (Hhandra)

Surya

Luru

.angal

Shu ra

;udha

See Simha ruled by Surya and !ar

ruled by Hhandra replacing Surya because of

polarity principle.these are the two luminaries. The ne*t sign from Simha is ruled by ;udha. Same way the ne*t sign in reverse from !ar a is ruled by ;udha. And so on for the other signs as per the order of planets in the Solar system. 'mportant2 .any people don5t accept dual lordships for vrischi a and !umbha- but we will ta e them to be lorded by both .angal and !etu for /rischi a and Shani and Rahu for !umbha. So the final lordships will be as below2

Luru

.angal

Shu ra

;udha

Shani Rahu "ordshi s o$ si'ns Raashi Adhipati. Shani

Hhandra

Surya

Luru

.angal !etu

Shu ra

;udha

.obility of the Raashis.

The NtwelveO signs rec oned from .esha are successively Hhara (movable)- Sthira (fi*ed) and 0wishbhaava (dual) in nature. This means .esha is Hhara- /rishabha is Sthira- .ithuna is 0wishbhaava and this is repeated again cyclically for other remaining Raashis. The following diagram will ma e this clear. -(ishbhaa0a -ual Sthira 2i*ed Mobilit% o$ Raashis. 1hara Mo0able -(ishbhaa0a -ual Sthira 2i*ed 1hara Mo0able Sthira 2i*ed -(ishbhaa0a -ual 1hara Mo0able Sthira 2i*ed -(ishbhaa0a -ual 1hara Mo0able

Cundit SanGay Rath gives the following e*planation for the mobility of the Raashis (Clural of Raashi).

BThe word chara means movable and implies e*cessive energy- acceleration and the power of creation that goes along with e*cess energy. The word sthira means fi*ed and implies low energy- deceleration to the stage of stopping and the power of destruction. The word dwishbhaava means having a dual nature5 and indicates balanced energy level. 'n an ideal state his can mean a body in perpetual motion. Some astrologers use the word mutable5 or changeable for the dual signs and this is definitely not correct from the Jyotish viewpoint. 'n fact- chara raashi are more mutable as they are movable signs. All motion is relative to another and in the conte*t of horoscopy- it is relative to the observer on earth. Hompare two runners who run a cross country race and a 1%% meter race. The cross country runner wins if he is able to maintain his pace at a uniform balanced level throughout the long run while the 1%% meter race is won if the runner can pump in a huge burst of energy. The cross country runner should have stronger dual signs indicating his running style while the 1%% meter runner should have movable signs indicating his style. 'magine a three(lane highway with cars at various speeds traveling in it. 't is natural that the fast cars will fall into the right e*press lane while the slow cars will stic Accidents are prevented if these cars stic to the safe left lane. The cars traveling at middling speeds will stic to the middle lane. to their lanes. 'n a sense- the cars in the different lanes are Bcooperating5 with each other or wor ing mutually to maintain their relative speeds at high- middling or low levels respectively. 'f they cooperate and drive at a uniform Bfast5- Bmiddling5 or Bslow5 speed respectively- they will reach their destination (analogous to achieving their obGective) without an accident.5 Another use is to see the distance +Sa% $or tra0els)) 1hara is $ar a(a% $orei'n lands) Sthira is in the cit% and -(ishbhaa0a is inside the countr% itsel$. In 3rasna +Horar%) it is used to see the lost ob4ect distance or about the (hereabouts o$ a #issin' erson or thie$. It is also used to 4ud'e (hether a re#edial #easure (ill be e$$ecti0e or not. I$ a bad co#bination +5o'a) is $or#ed in a 1hara Raashi then it can be easil% o0erco#e b% correcti0e beha0ior or re#edies. I$ the co#bination +5o'a) is $or#ed in Sthira Raashi then it is di$$icult to o0erco#e. I$ it $or#s in the -(ishbhaa0a Raashi then (ith so#e e$$orts it #a% be o0erco#e. It has also uses in 4ud'in' the lon'e0it% o$ the nati0e - (ith 1hara sho(in' hi'h le0el o$ ener'% and $ull lon'e0it%) Sthira sho(s lo( ener'% le0el and short li$e and -(ishbhaa0a sho(s #iddle le0el o$ ener'% and #iddle li$e. The use o$ this $or 4ud'in' the lon'e0it% (ill be sho(n later in the course.

1olors o$ the Raashis

The Raashis are also said to have certain colors- the colors of the Raashis are given below in a tabular form.

Raashi Mesha Vrishabha Mithuna Kark Simha Kan a !ula Vris"hika $hanus Makara Kumbha Meena

Color Blood red White Green Pink Off white (Khakhi) Gre Bla"k #ellow Gold Blue Violet Sk blue

Color

Colors of the Rashis

These colors of the Rashis are very useful while deciding the colors to wear when wanting to activate certain combinations present in a horoscope (Kundali . This is a very useful and cost effective remedial measure! we will learn about this in detail as the course progresses. This is as effective as wearing a costly gem stone at not even one percent cost. "o please learn it to ma#e it such a part of you that the colors of the Raashis are always at the tip of your tongue. $hy do you thin# all my Titles for the %essons start with green& $ell you see my 'uru is placed in (ithuna and i am teaching here (The graha 'uru is the teacher in the planetary cabinet . 'uru is also the lord of my %agna (first house . "uch innumerable uses can be found and made use of.

Odd and e%en Raashis

Raashis rec#oned from (esha onwards are alternately male and female! which shows the nature to be harsh or gentle respectively. They do not per see represent the se). (ale * female is an inner attribute of being harsh and pushing or mild and passive. The rising Raashi (%agna leaves this imprint on the inner nature and attitude. +ount the signs from (esha and the odd signs (visama Raashi are said to be male in their ,inner nature- and harsh in their behavior. They are go.getters and can be very

pushing to achieve their ob/ectives. These are (esha! (ithuna! "imha! Tula! 0hanu! and Kumbha. These are the fire and air signs of which the fire signs can be more harsh and ,burning- whereas the air signs can be slower to react but very harsh in their continued aggression (The elements of the Raashis will be given later . The even numbered signs (sama Raashi are female in their inner nature and are not harsh. They are passive in their attitudes and behavior. These are the water signs 1 Kar#! 2rischi#a! (eena and the earth signs 1 2rishabha! Kanya! (a#ara. The water signs are more passive than the earthy Raashis.

Odd footed (Vishama Pada) and &%en footed (Sama'ada)(

3n the first post in this lesson you learnt about the foot steps of %ord 2ishnu. 1st step is right foot so the second will be left foot and the third step will be again right. "o (esha starts with right foot and hence these three Raashis ((esha! 2rishabha! (ithuna are called 23"45(5 6505 Raashis. The reflections of these start with Kanya and (eena but! it will be the left foot first because right is reflected as left in a mirror and the count is also reversed going from Kanya to "imha and then to Kar#. The second mirror reflects from (eena! Khumbha and (a#ara! again the count is reversed. These "i) Raashis are called "amapada Raashis (7ven footed . The remaining three Raashis (Tula! 2rischi#a! 0hanus are again direct and right footed hence they too are 2ishama pada.

Se) of the Raashis(

To see the se) of people (children! siblings! business partners etc the Raashis are classified as follows. 5ll odd signs e)cept (ithuna and Kumbha are (ale Raashis. (ithuna and Kumbha are 8emale Raashis. 5ll even signs e)cept Kar# and (eena are 8emale Raashis. Kar# and (eena are male signs.

Guna and !atwa of Raashis(

The word 'una re9uires an e)planation. The various meaning of 'una: gu;a merit gu;a 9uality

gu;a talent gu;a virtue gu;a good result gu;a credit gu;a use gu;a efficacy gu;a efficacy gu;a advantage 3n "an#hya system (5 philosophical system of 3ndia it means an ingredient or constituent of 6ra#riti! the chief 9uality of all e)isting beings sattva! ra/as! and tamas i.e. goodness! passion! and dar#ness! or virtue! foulness! and ignorance respectively. 5 short introduction to the "an#hya philosophy is warranted here. Meta'h si"s of Samkh a *rom here+ htt'+,,en(wiki'edia(or-,wiki,Samkh a <roadly! the "am#hya system classifies all ob/ects as falling into one of the two categories: 6urusha and 6ra#riti. (etaphysically! "am#hya maintains a radical duality between spirit=consciousness (6urusha and matter (6ra#rti . 6urusha 6urusha is the Transcendental "elf or 6ure +onsciousness. 3t is absolute! independent! free! imperceptible! and un#nowable! above any e)perience and beyond any words or e)planation. 3t remains pure! >nonattributive consciousness?. 6urusha is neither produced nor does it produce. 6ra#riti 6ra#riti is matter. (atter is inert! temporary! and unconscious. 3t is composed of three 9ualities (gunas corresponding to creation! sustenance! and destruction. They are: sattva (goodness 1 pure! elevating! enlightening ra/as (passion 1 motivates us to create! ac9uire and en/oy tamas (ignorance 1 dirty! degrading! deluding! and destructive. 5ll physical events are considered to be manifestations of the evolution of 6ra#rti! or primal ;ature (from which all physical bodies are derived . 7ach sentient being is a 6urusha! and is limitless and unrestricted by its physical body. "amsaara or bondage arises when the 6urusha does not have the discriminate #nowledge and so is misled as to its own identity! confusing itself with the physical body . which is actually an evolute of

6ra#riti. The spirit is liberated when the discriminate #nowledge of the difference between conscious 6urusha and unconscious 6ra#riti is reali@ed. ;ature of 0uality: 5ccording to "am#hya! the efficient cause of the world is 6urusha (5vya#ta or 5bsolute and the material cause is 6ra#riti. 4ere 6urusha stands for the ,"upreme "elf- and 6ra#riti stands for ,(atter-. 6urusha ("elf is the first principle of "am#hya. 6ra#riti is the second! the material principle of "am#hya. Theory of 7)istence: The "am#hya system is based on "at#aryavada. 5ccording to "at#aryavada! the effect pre.e)ists in the cause. +ause and effect are seen as different temporal aspects of the same thing . the effect lies latent in the cause which in turn seeds the ne)t effect. (ore specifically! "am#hya system follows the 6ra#riti.6arinama 2ada. 6arinama denotes that the effect is a real transformation of the cause. The cause under consideration here is 6ra#riti or more precisely (ula.6ra#riti (6rimordial (atter . The "am#hya system is therefore an e)ponent of an evolutionary theory of matter beginning with primordial matter. 3n evolution! 6ra#riti is transformed and differentiated into multiplicity of ob/ects. 7volution is followed by dissolution. 3n dissolution the physical e)istence! all the worldly ob/ects mingle bac# into 6ra#riti! which now remains as the undifferentiated! primordial substance. This is how the cycles of evolution and dissolution follow each other. "an#hya theori@es that 6ra#riti is the source of the world of becoming. 3t is pure potentiality that evolves itself successively into twenty four tattvas or principles. The evolution itself is possible because 6ra#riti is always in a state of tension among its constituent strands . "attva . a template of balance or e9uilibriumA Ra/as . a template of e)pansion or activityA Tamas . a template of inertia or resistance to action. 5ll macrocosmic and microcosmic creation uses these templates. The twenty four principles that evolves are . 6ra#riti . The most subtle potentiality that is behind whatever that is created in the physical universe! also called Bprimordial (atterB. 3t is also a state of e9uilibrium amongst the Three 'unas.

(ahat 1 is the first product of evolution from 6ra#riti! pure potentiality. (ahat is also considered to be the principle responsible for the rise of buddhi or intelligence in living beings. 5ham#ara or ego.sense 1 is the second product of evolution. 3t is responsible for the self. sense in living beings. 3t is also oneCs identification with the outer world and its content. B6anch TanmatrasB are a simultaneous product from (ahat Tattva! along with the 5ham#ara. They are the subtle form of 6anch (ahabhutas which result from grossification or 6anchi#aran of the Tanmatras. The Tanmatras are sight! smell! taste! touch and hearing 7ach of these Tanmatras is made of all three 'unas. (anas or B5ntah#aranB evolves from the total sum of sattva aspect of 6anch Tanmatras or the B5ham#araB 6anch /nana indriyas or five sense organs . also evolves from the sattva aspect of 5ham#ara. 6anch #arma indriya or five organs of action . The organs of action are hands! legs! vocal apparatus! urino.genital organ and anus. They evolve from the ra/as aspect of 5ham#ara. 6anch mahabhuta or five great elements are ether! air! fire! water and earth evolving in that order with each succeeding elements containing the preceding ones in them. %i#e 7ther or space (aa#ash is the prere9uisite for any thing to e)sist! then comes movement! which is air (vaayu ! this contains within it the aa#ash also! ne)t comes fire (5gni caused due to the friction produced by movement! this contain within it aa#ash as well as vaayu. 5gni (fire produces heat which also is complimented by coolness (polarity this is water (Dala ! this again contains within it all the preceeding three elements. Too much coolness solidifies and this is the earth (6rithvi element! prithvi contains within it all the preceding four elements in it..The five elements are said to evolve from the BtamasB aspect of the B5ham#araB. This is the grossest aspect of the physical universe. The evolution of primal ;ature is also considered to be purposeful . 6ra#rti evolves for the spirit in bondage. The spirit who is always free is only a witness to the evolution! even though due to the absence of discriminate #nowledge! it misidentifies itself with the manifest. 3n Dyotish the chara Raashis are said to have Ra/as guna. The 'una of Raashis. The "thira Raashis are of Tamas 'una and The 0wishbhaava Raashis are of "atva guna.

3f you have read the mobility post in this lesson you will understand why this is so. The Tatvas and raashis. The whole of bhaa cha#ra (@odiac is said to be of 5a#aash tatva. 5ll Raashis have aa#aash tattva in them that #eeps them together and ma#es them wor# in harmony. Dupiter is the greatest natural benefic and represents ,'od- in all signs simply for the fact that it is the governor of the aa#aash tattva that ma#es all the other signs and planets wor# in harmony for all purposes. 5ll signs have the panch (pronounced as punch and meaning five tattva in them with a dominance of one of the other four tattva (e)cluding aa#ash . The Raashis (esha! "imha! 0hanu have agni (fire in predominanceA the Raashis Kar#! 2rischi#a and (eena have a predominance of /ala (water A the Raashis (ithuna! Tula and Kumbha have a predominance of vaayu (air while 2rishabha! Kanya! (a#ara have a predominance of prithvi (earth . E1: %ist out the twenty four tattvas of "an#hya 6hilosophy. E2: The three gunas correspond to the three main deities of the 4indu pantheon! list them and find who corresponds to which guna. E3: 5fter how many Raashis do the 'unas repeat& E4: 5fter how many Raashis do the Tattvas repeat& To do :%oo# at the picture of "ri 2ishnu given above in a previous post and in his four arms you will see him holding weapons and other things. Try to correlate the five tattwas with them. 8ind the representation of the 5a#aash tattwa in the picture.

!he o%er lord of Raashi+

"urya is the overlord of Raashis and the Raashi cha#ra. 7ach Raashi has a positive and negative traits in them and to overcome the negative traits of each Raashis as also to overcome physical suffering in the form of disease etc it is better to worship "urya in the various form he ta#es for each Raashi. "urya is the overlord of the Raashis in the form of 5adityaa. 4e has twelve forms and collectively they are called the 0waadasa 5adityaa.

$hata

.r ama

Mitra

Varun

Vishnu

/ndra

$waadasa .adit aa
!%astha Vi%aswan

Bha-a

.nshuman

Par0an a

Pusha

These names are as per 2ishnu 6urana. "ome have given a different order of names but we ta#e the above as authentic. The mantras for worshipping are derived from the "urya mantra: Fm 'rinih "uryaaditya Fm.