The stars are within us ! Qualities and Characteristics of the 27 Nakshatras in Terms of Personality Traits

“Human beings embody
the totality of Natural Law,
they are the embodiment of the
Constitution of the Universe.”

– Maharishi –

In this expression of Maharishi Mahesh Yogi, the essence of the whole vedic wisdom is contained. The whole purpose of the vedic teaching is to bring home to man that he is essentially one with the universe. In essence, we all share the same identity, the same eternal and cosmic consciousness, the Atma, the self of all beings – the unified field of all the laws of nature. Nevertheless, we do observe that each one of us expresses this same unbounded field of transpersonal consciousness in a unique and personal way.

Jyotish or vedic astrology, one of the six vedangas or limbs of the Veda, not only provides a practical demonstration of the fact that we are one with the universe, but also explains why certain qualities of the unified field express themselves more in one person, while other qualities are more manifest in other persons. These personal differences are explained in terms of the enlivenment of certain parts of the kalapurusha (personified time; in western astrology referred to as the zodiac) by the placement of Sun, Moon, planets, and the ascendant, at the time of birth of each and every individual. In the sanskrit language Sun is called Surya, and the Moon is called Chandra.

This chapter concerns itself with the division of the kalapurusha in 27 parts, called nakshatras, each of which comprises 13 degrees and 20 minutes of arc in the kalapurusha or zodiac. This ancient division of the kalapurusha, which preceded the division into the more commonly known twelve rashis or signs of the zodiac, has a special reference to the movement of Chandra, the Moon. Nakshatra literally means ‘indestructable one’, and is referring to the assumed indestructable nature of a star. Hence the regular translation of nakshatra is ‘star’. In English translations the nakshatras are usually referred to by the term ‘lunar mansions.’ In vedic astrology the division of the zodiac in 27 nakshatras serves a variety of functions.

First and foremost, the nakshatras form the basis of the vimshottari dasha system, which Maharshi Parashara, who is often regarded as the founding father of vedic astrology, holds to be the most important tool for predicting future events.
Secondly, in muhurtha, or electional astrology, the nakshatras are one of the main considerations for determining the suitability of a certain period of time for starting specific undertakings.
And thirdly, nakshatras are used in selecting a suitable name for a new-born child, in order to ensure a cosmic correspondence between the name and the personality of that newly born individual.
A fourth way of consulting the nakshatras is presented in this paper, describing the personality traits of a native on the basis of the enlivenment of certain nakshatras in his birth chart.
As is the case with the 12 rashis, the 27 nakshatras possess certain qualities and characteristics which can be expressed in terms of personality traits. The presence of Chandra in a certain nakshatra enlivens the qualities of that nakshatra. In other words, the person born ‘under’ a certain nakshatra, will exhibit the personality traits belonging to that nakshatra. The nakshatra in which Chandra is placed at the time of birth is usually the most prominent factor in reflecting the personality of the concerned native. In Jyotish literature the nakshatra in which Chandra is placed at birth is commonly referred to as janma-nakshatra or ‘birth-star’.
Furthermore, the ascendant in the birthchart, which symbolizes the eastern horizon as seen from the time and place of birth, enlivens that part of the kalapurusha in which it falls. In the 24 hours that the earth turns around its axis the rising sign passes through each of the 12 signs of the zodiac and by the same token through the 27 nakshatras of the kalapurusha. In vedic astrology the ascendant is called lagna. The qualities and characteristics of the nakshatra that is rising on the eastern horizon will find their expression in the personality.

Note that I don’t say that this nakshatra causes the qualities and characteristics of the individual in a certain way. The planets and the stars simply form a cosmic mirror for what is happening here below. The ancients expressed this principle in the famous dictum: ‘As above, so below’. It is to be understood once and for all by all students of any kind of astrology that both levels – above and below – are the simultaneous expressions of the unified field of all the laws of nature, and are connected to each other on the level of infinite correlation – the cosmic principle of synchronicity. For an elaboration of this wonderful principle of life see the chapter on the holographic nature of the universe.

The nature and characteristics of the nakshatra that is enlivened by the lagna, will be found to be coexistent with the qualities and personality traits, belonging to the nakshatra enlivened by the Moon.

Thirdly, the placement of Surya, the Sun, in the kundali or birth chart of a person, serves as a major factor in enlivening that area of the kalapurusha in which it is placed. In other words, the nature and characteristics of the nakshatra in which Surya is placed at birth, will form an integrated part of the nature and characteristics of the person concerned.

Of the three nakshatras, enlivened respectively by Chandra, lagna and Surya, the one in which Chandra is placed usually shows up most clearly in the nature of the person. In cases where the ascendant is clearly the strongest factor in a chart the nakshatra in which the lagna is placed shows itself most clearly in the personality. In some exceptional cases the nakshatra enlivened by Surya will prove the most dominant factor in the personality structure of the native. It all depends on the relative strength of these three basic factors in the horoscope. In cases where two or three or even more planets occupy one single nakshatra then the personality traits indicated by that nakshatra may prove to be a very strong aspect of the nature of the individual if not the strongest.

As a student of Maharishi’s vedic science I have trained myself to interpret a birthchart in the light of the natural process of evolution towards enlightenment. I read a chart in the light of the consciousness of the individual. The soul of an individual is essentially free from any impurities caused by the ignorance of the personality. I believe that the primary function of any form of astrology should be to help the person tune in to his own soul. The soul by nature is a field of inifinite wisdom and bliss.. According to vedic science the soul consist of three qualities, namely sat, chit and ananda or truth, self-referral consciousness and bliss. Vedic science asserts that the sole cause of human suffering lies in forgetting one’s own soul, which equates with one’s full potential as a human being.

The soul or the atma is a field of pure potentiality, a field of all possibilities, free from ignorance and a fountainhead of energy, courage and joy. The goal of everyone’s life, the goal of every human being, born on this planet, whether he or she knows it or not, is to realize his soul’s potential. All branches of vedic science are geared towards this goal. Vedic astrology is no exception to the rule. The primary duty so to speak of every (vedic) astrologer is to help his client tune in to his soul, because only by realizing one’s soul one realizes one’s full potential and hence one’s life-purpose. Gary Zukav has said it beautifully in his recent book Seat of the Soul: ”When a personality is in full balance, you cannot see where it ends and the soul begins. That is a whole human being.’

Maharishi Mahesh Yogi in his lessons on vedic astrology emphasized once that ‘Jyotish should never be taken on any other level than the level of vedanta’. Vedanta is the science of the soul. Vedanta teaches that there is only one soul, the soul of the universe, which all of us embody. By interpreting a chart on the level of vedanta we automatically help the client to realize his true identity, as an infinite eternal blissful soul, free from the consequences of ignorance and suffering.

In the science of creative intelligence formulated by Maharishi Mahesh Yogi in 1972 and in all his more recent explanations of the 40 branches of vedic science, it is made clear that the whole purpose of life is to gain enlightenment. Being born on planet Earth usually implies that one is not fully aware of one’s unbounded, cosmic nature. While we are in reality one with the entire cosmos, we usually start our planetary adventure by regarding ourselves as an individual human being, bound in time and space. This incomplete and therefore incorrect image of our self automatically results in certain imbalances of the personality, leading to ignorance, frustration and suffering, etc.

In ayurveda, this loss of memory of one’s infinite nature is called pragya aparadha, which is said to be the ultimate cause of all doshas or impurities in mind and body. Since the doshas are rooted in such a deep level of consciousness, they naturally pervade our mind, body, and behaviour. Being born with a certain set of imperfections and weaknesses however, does not mean that we are supposed to live with them for the whole of our life. Vedic science says that the normal course of life would be, that one gains full enlightenment – unity consciousness – as soon as the body gains full maturation.

Per definition, enlightenment means that one has reached perfection and that one is eternally established in sattva: ‘nitya sattvastho’ (Bhagavad Gita, 2:45), freed from all doshas. This means that in enlightenment we are free from all impurities and stresses.

Jyotish textbooks however, generally mention many imperfections when they describe the nature of the several grahas, bhavas, rashis and nakshatras. From the perspective of vedic science, as given above, it is clear that wherever these doshic descriptions are provided, they should be understood as referring to those stages of human evolution, where one has not yet fully realised one’s own unbounded nature, one’s cosmic status in life. It is clear that in the case of persons who have realised their true nature, their infinite and eternal soul, and have become one with themselves, these doshic descriptions no longer apply!

This point should be kept in mind when studying Jyotish books and for that matter any kind of astrology books. Otherwise these very texts – which may have been written for the purpose of assisting the individuals to reach enlightenment, and to create a heavenly life on Earth – in themselves become a further means of bondage by perpetuating the pragya aparadha of the individuals. When we do not take an evolutionary perspective on the nature of human life, as delineated by the vedic wisdom, one could even find excuses and reinforcements of one’s own stresses, depressions and aggressions by blaming the stars for it!

No doubt, every nakshatra, as well as every graha, bhava and rashi, contains within its nature a certain proneness to a specific mode of stressful or doshic behaviour. However, we should be aware of the inherent limitations of these descriptions and apply them only with great discretion and wisdom. This means that we should keep in mind that everyone’s life is meant to blossom into enlightenment by nature, and that every society is naturally evolving to experience a state of heaven on earth.

In contrast to most of the jyotish books available on the market today, the subsequent descriptions of the personality traits related to each of the 27 nakshatras provide the student of vedic astrology with a list of dosha-free descriptions, depicting the full potential that is inherent in each of the 27 nakshatras. The personality traits mentioned below have been derived from over a dozen Jyotish books. The purpose of these dosha-free descriptions is to inspire every individual to whom they apply to tune in to their full potential as an unbounded soul, free from the chains of ignorance. These 27 descriptions are designed to indicate the full potential of the 27 modes of consciousness represented by the 27 nakshatras. The idea is that these evolutionary qualities of the 27 nakshatras will express themselves more freely and fully as we become more and more free from stress. According to the vedic literature, stars are the physical expressions of the devas or gods. Deva literally means ‘shining one.’ Thus, by tuning ourselves in to the inspiration coming from the stars, we are actually tuning ourselves in to the galaxy of the gods. In this way we tune in to and realize our cosmic nature in which we understand that the gods are nothing but our own good qualities! May this chapter on the nakshatras (stars) help us in realizing how good we are, and how many evolutionary qualities we do posses! May the galaxy of the stars be a constant reminder to us of our true cosmic status, which is filled with an infinite number of positive and creative tendencies. May the stars be an inspiration to us, calling us to come home to our cosmic self, that per definition we all share in common.

It is hoped that these dosha-free descriptions will serve as an inspiration to all students of vedic astrology. May these cosmic indicators serve us as a guide on our way home, on our way to unity consciousness.

Source: Essays & Facts on Vedic Astrology by Drs. Frans Langenkamp, Ph.D.

Click Here On The 27 Nakshatras

ABC of Life, Lesson 1: Consciousness as the essence of Creation ~ Frans Langenkamp

For more information View Here

The ABC of Enlightenment By Drs. Frans Langenkamp Ph.D

A 30 Day Course on Self-realization

Introduction

Are you one of the increasing number of people who is thinking about enlightenment, or who actually would like to be enlightened? Then this course is especially made for you! Even if you are someone who considers him/herself pretty much enlightened, this surely is the course you will love to be on!

I myself went for enlightenment when I was 21 years of age, and a lot of the things I will be telling you during these thirty days, I picked up right at the beginning of my journey, in 1974 and 1975. These basic principles proved to be correct throughout my life, so I am sure that they are expressions of eternal, universal and true knowledge. In a sense, during the coming 30 days I will try to share with you all the essential knowledge about life I collected during the last thirty-seven years!

So is this a crash course in enlightenment? In a way it is, and in a way of course it cannot be. It is, because it will deal with all that a human being should know about enlightenment, about selfrealisation, about the world, and about the nature and origin of creation, as well as with the goal of life and creation! So I will try to make you acquainted with all the ingredients that make up the cake of enlightenment!

But the proof of the cake will for ever be in the eating. Enlightenment is nothing other than self knowledge, in the deepest sense of the word. This means that we are supposed to become self-referral. And as long as we are learning something from a book, so long we are focusing our attention on something that is not our self, not our own essence! In that sense I mentioned above that an email course or a course from a book cannot actually make you enlightened.

Nevertheless, if you understand the things I will share with you, you are actually experiencing these truths for yourself, by yourself and in yourself! In that sense, all you have to do to become enlightened, is to understand, and intuitively recognize the truth as it is presented to you. And I can assure you, that all I am bringing up is simple and easy to understand! There is nothing complicated about self knowledge, on the contrary! We have been brought up with so many complicated things at our schools, colleges and universities, that we have unlearned the ability to be simple, and to be aware of the absolute simplicity that is underlying the infinite complexities of life. You see, life is both: infinitely complex and absolutely simple at the same time!

During this course, you will be shown the way to be aware of the underlying unity that pervades the infinite diversity of creation. What is that common ingredient in all of the manifold expressions of life? Consciousness. Consciousness is not only the source of all your thoughts and feelings, it is the source of your physiology as well! If we are to be clear in our heads, and clear in our hearts, and sure enough, that is exactly what enlightenment means, we are to understand that consciousness is primary and that matter is secondary! Consciousness is that which in churches is adored as “God”, in Mosks as “Allah”, and in temples as “Shiva”, etcetera. As you may have noticed, in the churches, temples and mosks, usually one is not so clear what exactly is meant by these ancient terms! The whole world is in an intellectual and emotional chaos, confusion, bankruptcy.

This simple course has more than enough power to eliminate this unfortunate situation! It is as deep as an infinite ocean, it is as wide as an infinite ocean. It provides not only an internationally acceptable common ground for all religions, it also provides the common ground of science and religion! This it does by showing the common essence of all people and all of peoples creations!

Mind you, this is not a religious course. Enlightenment has nothing to do with faith! One of my favorite expressions is: belief is for the ignorant. It is only natural that ignorant people are fond of believing something. But in your case, the very the fact that you are no longer satisfied with believe, religion or blind faith, is in itself a sure sign that the dawn of enlightenment is taking place in your mind already.

During the course of my life, I noticed that there are many misunderstandings about enlightenment, as there are many misunderstandings about everything else! Characteristic of life in ignorance is that one sees everything in a wrong light, in a lack of light. In the absence of light, a piece of rope could easily frighten us, because we tend to think it is a snake. In stead of coping with a non-existing snake, it is much wiser to light a light. That we will do in this unique course! Instead of coping with the darkness that is prevailing throughout the world until now, in this course we will concern ourselves with introducing the light!

So let us take a breath, and turn the switch that is waiting to be turned in our own awareness! Let us move forward and demystify the whole field of so called spirituality! Let us rejoice in adequate knowledge about an area of life that has hitherto been a white spot on the map of life: OUR OWN CONSCIOUSNESS!
Here follows an overview of the 30 themes that will give you all the insights you need for complete enlightenment in Self realization!

Day 1: The source of our thoughts
Day 2: The center of the soul as pure consciousness
Day 3: Mind over Matter
Day 4: The self of all Beings
Day 5: The self as the uninvolved witness
Day 6: The nature of pure consciousness
Day 7: The self as a field of all possibilities
Day 8: Qualities of pure consciousness
Day 9: Stabilization of self-awareness
Day 10 Self knowledge on two levels
Day 11: Self love
Day 12: Self-assurance
Day 13: Self-reliance.
Day 14: Cosmic consciousness
Day 14: God Consciousness
Day 15: Unity consciousness
Day 16: The seven states of Consciousness
Day 17: The seven bodies of man
Day 18: What kind of food do our seven bodies need?
Day 19: The consciousness Paradigm
Day 20: The revolution of Consciousness
Day 21: The essence of all Religions
Day 22: Free will and predestination
Day 23: Karma and reincarnation
Day 24: Enlightenment as psychological maturity
Day 25: Everybody is the best
Day 26: The secret of an ideal relationship
Day 27: Three levels of compatibility in partnership
Day 28: The purpose of life is the expansion of happiness
Day 29: Cosmology in the light of cosmic consciousness
Day 30: The Cycle of time: the four Yuga’s

The course can be received all over the globe, by means of Skype. In order to start the course, simply send an email to Frans Langenkamp: franslangenkamp@freeler.nl



Frans Langenkamp Quick Facts

When I was young, I wanted to become enlightened…

At 20 I began to meditate, and seven years later became a teacher of Transcendental Meditation.

Then I studied vedic astrology, Yoga and Vedanta.

At 25 I was so relaxed that for the first time I experienced my Real Self…

I became aware that I was not the body, nor the mind, nor the personality that went by the name Frans…

I realized that I was Consciousness as such… Pure, unbounded, and peaceful awareness..

The most remarkable aspect of this liberating experience was, that I realized that this was the first time I was totally relaxed, and felt that this state was absolutely natural.

Thinking about this experience, which lasted a few hours, I realized that the state of Self Awareness is the most natural thing in the world, and that everybody is supposed to have it! It belongs to out Birthright!

Since that time, it was May 1988, all my endeavours, personal and professional, center around helping myself and my fellow human Beings to have this liberating experience of pure Self Awareness, and integrate it in daily life.

Meditation has been a key to it, but equally important was the adequate Knowledge of Life, which I gained from the study of Yoga, Vedanta, Ayurveda and Vedic Astrology.

Over the last 40 years I have developed dozens of ways and means to help myself to become more and more Psychologically Mature, while at the same time helping others to do the same.

Feel free to contact me for a “cosmic coaching” (a coaching with the help of the vedic horoscope) per skype, or to hear more about my online audio course in what I call “The ABC of Life”. In this course I have integrated all that I have found essential for an easy and fullfilled Living!!!

Just write to: franslangenkamp@freeler.nl

Three-in-one Structure of Consciousness – Drs. Frans Langenkamp, Ph.D

All that Vedic Science wants to bring home to man, is that the one indivisible wholeness of consciousness is the source of all multiplicity of Creation, and that this one unbounded ocean of consciousness is our own consciousness.

Consciousness is that element in nature that is aware of itself. It has three aspects to it – it is the perceiving subject, it is its own object of perception, and it is itself the relationship between subject and object, or in other words, it is itself the process of observation.

Rishi, Devata, and Chandas

When we say “I know myself,” then the three-in-one structure of our consciousness becomes already obvious. In the language of the Veda, these three aspects of awareness are called: Rishi, Devata and Chandas. Rishi is the knower, Devata is the knowing and Chandas is the known.

Since everything in creation is the expression of consciousness, everything must have these three aspects of consciousness inherent in it. As we know from our case, our identity consists of pure subjectivity, the witnessing aspect of our consciousness. As an expression of that, we have the mind, containing all thoughts, feelings, desires, emotions and perceptions, etc., and thirdly, we have a body, the outer expression of our personality. We can relate these three aspects of the wholeness of our nature – soul, mind and body – to the three aspects of the wholeness of our consciousness, Rishi, Devata and Chandas.

Like that, the essence, the ultimate identity of every creature is pure consciousness. Furthermore, every creature has a mind, which forms a lively link between its inner pure subjectivity and its outer objectivity, the body. Since the whole universe is the expression of consciousness, we can attribute these three values to the whole of creation. And although we are aware that every item in creation has these three aspects in it, we can still distinguish different aspects of creation, which are mainly representing the Rishi value of existence, or mainly representing the Devata value of existence, or mainly representing the Chandas value of existence.

Samhita of Rishi, Devata and Chandas

In Rik Veda, the Rishi, Devata and Chandas values are present in a unified state. This is called the Samhita of Rishi, Devata and Chandas. Every expression of Rik Veda is the integrated expression of these three values. Rik Veda is composed of suktas, and the text of Rik Veda mentions at the start of each sukta, what the Rishi (seer) value of that sukta is, what its Devata (impulse of Creative Intelligence) value is, and what its Chandas (metre) value is. The sukta or hymn as a whole is a particular blend of these three basic ingredients. As we saw already, the Vedas are the source of creation, which implies these three aspects of the structuring dynamics of consciousness lie at the basis of all manifestations in the universe. and as such they can be located everywhere, throughout creation.

Stars, planets and areas of life

In Vedic astrology there are three ingredients that make up a Janma Kundali or birth chart. These, just as in Western astrology, are the stars, represented by the signs of the Kalapurusha or zodiac, the planets, including the Sun, Moon and the two lunar nodes, and thirdly the houses, which represent the twelve areas of life. In Maharishi Jyotish, these three ingredients of the birth chart are called respectively rashis, grahas and bhavas.
Rashis represent the Rishi Value

The twelve rashis constitute what is known in Vedic Science the Kalapurusha, the origin of what Western astrology calls the zodiac. The term Purusha stems from the Samkhya philosophy, one of the six Upangas, mentioned earlier. Purusha is introduced as a concept for the universal soul, the witness of all that is, was, and will be. Kala means time, a concept designed to measure eternity. So the Kalapurusha stands for the “Timesoul,” the eternal witness of all relative cycles of time. Thus it is clear that the Kalapurusha, consisting of the twelve groups of stars, represent the Rishi value of creation.

The stars, grouped in the form of the twelve rashis, indicate the innermost nature of a person, one’s temperament, one’s specific mode of consciousness that one will display throughout life. The Rashi that is rising on the eastern horizon, as seen from the time and place of birth, forms the main indicator of the inborn nature, the character, the basic personality traits that the individual will exhibit in life. Also seen from this angle, it is clear that the rashis relate to the Rishi value of life.

It is interesting to see that, in Vedic Astrology rashis are possessed of a “Drishti” (look) in a certain direction. Maharshi Parashara, one of the founding fathers of Vedic Astrology, mentions this Drishti, or looking nature of the rashis in his Brihat Parashara Hora Shastra long before he mentions the more commonly known Drishti values that the planets possess.

The stars form the “silent witnesses” of all the dynamism that takes place within the cosmic arena that they constitute. As such, they can be compared to the all-witnessing nature of our unbounded and eternal soul. Our soul is the silent witness of everything that goes on inside our mind, body and environment.

Cosmologically speaking, the stars are known to be the origin of all life forms. All the atoms that form our human body, and also those of the air that we breathe, and the food that we eat, have been produced inside the centre of giant stars that constituted a previous generation of stars, the parents of the present stars. Without the large scale production of all the 103 elements of nature, no “gross” material life form could ever have developed in the universe.

Similarly, in Maharishi’s Veda Lila – a kind of Vedic opera which illustrates, through theatre, the self-interacting dynamics of consciousness in a dramatised form – the Rishi value is shown to be the origin of the dynamic values of Devata and of all the objective values of Chandas. The above parallels between the rashis and the Rishi value of consciousness, make clear that the stars represent the Rishi value of creation.

Grahas Represent the Devata Value

The planets, in Vedic Astrology called grahas, represent the dynamical values in life. Maharishi points out that the term Graha refers to its ability to uphold the life of the individual. As such, they are the material expressions – the point values – of abstract universal Laws of Nature, responsible for the evolution of every single item in creation. In Vedic Science, they are regarded as Devatas, impulses of Creative Intelligence or embodiments of certain Laws of Nature, which are responsible for creating, maintaining, and dissolving all life forms in the universe.

The nine grahas taken together represent all the Laws of Nature contained in the Constitution of the Universe, the Rik Veda. Each Graha represents a particular set of Laws of Nature, responsible for the evolution of certain aspects of life. These nine categories of Laws of Nature conduct the evolution of all life forms in this universe. The grahas themselves are localised in time and space, but their essential value, their Rishi value, constitutes eternal, omnipresent, and universal Laws of Nature which all together form the nine basic structuring dynamics of the Unified Field of all the Laws of Nature – the Unified Field of consciousness.

In Jyotish, Chandra or the Moon is considered the most important of the Navagrahas (nine grahas). In an individual’s kundali or birth chart, Chandra represents the mind of the native. The position of the Moon at birth determines the starting point of the sequential evolutionary process that makes up the dynamism in the life of the individual. From these, and similar considerations, it is clear that the grahas predominantly represent the Devata aspect of
consciousness.

Bhavas represent the Chandas Value

The infinite complexity of life, with which we as individuals are confronted, has been classified by the ancient Vedic Rishis, or seers, into twelve categories, forming the twelve basic areas of life. These twelve areas of life are called bhavas or houses and have the same function and meaning as houses in Western astrology. They encompass all possible experiences that we as human beings go through in our daily experiences from morning till night, and in our development from birth till death, as well as in our spiritual evolution, the growth from ignorance to enlightenment .

Thanks to this classification that the Vedic Rishis have bestowed on mankind, we are in a position to discover the relationship between one experience and another, and in general, we can begin to see the cosmic order existing amidst the infinite diversity of life experiences.

It is in the bhavas, that the evolutionary dynamism of the grahas is displayed. Technically speaking, the bhavas are fixed to the earth as directions in space seen from our place of birth. They form the fixed framework for the kaleidoscopic, ever-changing arrangement of the Sun, Moon, and the planets, and the silently revolving background of the stars.

The bhavas relate to the relative, or, in other words, the objective values of life, such as our body, our finances, our homes, our spouse, our children, our parents, our profession, etc. The specific nature of these areas of life are determined by the nature of both the planets and the stars that occupy them. And, as the nature of the mind and the nature of the soul determine the experiences that the body undergoes, so the planets and the stars determine the nature of the activity that takes place in each of the twelve bhavas, the concrete areas of life.

The subjective values of mind and soul can only express themselves in the concrete areas of life – the field of all relative life experiences – e.g., the body, the field of our profession, the field of our relationships, our financial situation, etc. Likewise, the qualities of the rashis and grahas in a person’s birth chart can only express themselves in the context provided by the twelve bhavas.

Just as the Chandas value relates to the objective aspect of consciousness, the bhavas relate to the objective side of our existence. The word “Chandas” is derived from the Sanskrit root “chhand” which means “to hide, to cover.” This term refers to the special effect that the objective values of existence have in hiding the mental and spiritual values of existence, the Devata and Rishi qualities of consciousness.

In a similar way, the twelve concrete areas of life have the effect of overshadowing and hiding the nature of our subjectivity, namely the mental values and especially the unbounded and eternal nature of our soul. This makes it clear that the bhavas represent predominantly the Chandas aspect of consciousness.

Looking at these three aspects of consciousness together, we see how the Devata value forms the connecting link between pure subjectivity (Rishi) and the objective values of existence (Chandas). In the field of Jyotish, the grahas provide a connection between the rashis with the bhavas. Each of the nine grahas is the owner of one or two rashis. As such, each Graha represents one or two rashis. The evolutionary dynamism of the grahas can only manifest itself in the context of the fixed bhavas. Thus, the grahas create a lively connection between the rashis and the bhavas.

So it is in the grahas, that the rashis and the bhavas find a common meeting ground. In a similar way, the soul and the body find a common meeting ground in the mind. It is the mind that creates a lively connection between the soul and the body. The mind is able to do so because of its ability to reflect both subjective and objective values of existence.

This division of the reality in these three aspects of creation, provided by Rik Veda, has its parallel in another Vedic triad, commonly referred to in the Upanishads as Adhyatma, Adhidaiva, Adhibhuta.

Adhyatma represents the absolute field of life, the field of pure subjectivity, the Self of all beings, obviously related to the Rishi value of existence.
Adhidaiva represents the field of activity, evolution, and transformation, guided by the Laws of Nature or Devatas, obviously related to the Devata value.
Adhibhuta represents the material, concrete, the relative field of creation, obviously related to the Chandas value of existence.

Multiples of three
The integrated state of functioning of the Rishi, Devata, and Chandas value of the Veda, the Samhita level of consciousness represents the level of wholeness of consciousness, from which the whole creation emerges.
It is for this reason that Jyotish deals with three basic ingredients – rashis, grahas, and bhavas. The interaction of these three basic values of existence gives further rise to an infinite number of combinations and permutations, which, from the Vedic standpoint, all consist of multiples of three. Thus, we find that Jyotish makes use of 3 x 3 = 9 grahas, 4 x 3 = 12 rashis, 4 x 3 = 12 bhavas. Apart from these which we have dealt with above, Jyotish makes use of many other subdivisions of the Kalapurusha, of which the Nakshatras, Drekkanas and Navamshas are very important. The Nakshatras are 9 x 3 = 27 in number. The Drekkanas are 12 x 3 = 36 in number, while the Navamshas count 12 x 9 = 108 in number.

[Note for Advanced Students of Vedic Astrology: All the 16 subdivisions of the Kalapurusha defined by Maharshi Parashara as the “Shodashavargas,” because they are subdivisions of the twelve rashis, consist naturally of multiples of three.]

And finally, while these three basic ingredients keep on interacting with themselves all over the ever expanding universe, they are integratedly available in our individual lives.

Man – A Miniature Universe

Maharishi has always said that the human being is the embodiment of all the Laws of Nature. We are the embodiment of the Veda, the Constitution of the Universe.

This fact is beautifully demonstrated by Jyotish. Jyotish is not geocentric in its orientation nor is it heliocentric in its orientation but “Jiva-centric” (Jiva=individual soul). Therefore here the universe is viewed from the time and place of birth of any Jiva or individualised consciousness. In Jyotish every single individual is regarded as the centre of the universe! This “Jiva-centric” nature of Jyotish is clearly illustrated in an individual’s birth chart. The Janma Kundali, or horoscope, represents an actual picture of the structure of the universe at the time of birth of a person, seen through the eyes of that new-born person. It shows – in a schematic way – the arrangement of Sun, Moon and planets, including the two lunar nodes, set against the background of the constellations forming the Kalapurusha.

The Jyotishi, or expert in Vedic Astrology, knows that this structure of the universe, this arrangement of Sun, Moon, stars and planets indicates the structure of the cosmic, all-comprehensive nature of the Jiva. Jyotish demonstrates that every single individual born on this planet is actually of a cosmic nature. In reading an individual’s birth chart, the Jyotishi actually demonstrates that the individual is made up out of these cosmic forces. Thus, Jyotish provides a practical demonstration of the abstract principle propounded by the Upanishads and the Vedanta philosophy that says: “Jivo Brahmaiva naparah” – “The individual soul is Brahman, the Totality, and nothing else.”

The individual’s birth chart is constructed out of three basic ingredients. These three ingredients are formed by the stars, the planets, and the houses, and are blended harmoniously into the all-comprehensive structure of the birth chart. In Vedic Astrology, the horoscope is designed in a square form. The square and triangular boxes of the chart represent the twelve bhavas, which are an expression of the Chandas value of existence and as stated above, they refer to the concrete areas of life and living. The letters in the boxes of the chart represent the nine grahas, the nine basic impulses of Creative Intelligence that give rise to the sequential developments in our life, which thus are an expression of the Devata value of existence. The numbers inside the boxes represent the twelve groups of stars, the rashis, representing the twelve basic modes of consciousness and thus are an expression of the Rishi value of existence.

All these twelve, nine and twelve ingredients are blended together in an integrated fashion, and the collectedness of them all forms what we can call “the constitution of the individual.” Just as the Constitution of the Universe contains all the ingredients and Laws of Nature that structure the dynamics of the universe, so the individual’s birth chart contains all the ingredients and Laws of Nature that structure the dynamics of the individual’s life.


Chart Rishi Devata Chhandas, rashis, grahas, bhavas

The beauty of this overview is, that all the ingredients that are shown to structure the life of the individual, are derived from the visible universe (Vishva), while all the ingredients that form the visible universe, are shown to be derived from the Veda, the Samhita of Rishi, Devata and Chandas.

This consciousness-centred perspective demonstrates that the individual is indeed an expression of all the Laws of Nature, or as Maharishi puts it: “The the human being is the embodiment of all the Laws of Nature.” In other words, the human being is the embodiment of the Veda, the home of all the Laws of Nature, the Constitution of the Universe. Thus the chart illustrates the ultimate Vedic principle which the Upanishads recommend every individual to directly experience: “Aham Brahmasmi” – “I am Brahman, I am the totality, really I am everything.”

This cosmic perspective on the individual, this cosmic perspective on our own life can be said to be the essence of all Vedic Knowledge. It is the central theme of all 40 branches of Vedic Science. All 40 aspects of Vedic Science have only one common purpose: to bring home to each and every individual born on earth, that we are in essence one with the universe. The Vedas and Vedic Literature indicate that it is the birthright of every human being to live this experience through all the thick and thin of life.

The entire structure of the human nervous system is designed to give rise to this cosmic experience. The absence of this experience is defined as dis-ease. In other words, the absence of this experience is responsible for the all-round suffering that human life has gone through so far. This simply demonstrates that mankind has not lived up to its individual and collective potential.

What means Health?

Health means wholeness. Mankind is not experiencing a normal state of health. See: The discovery of the Veda and Vedic Literature in the Human Physiology. (Nader, 1993)

This intimate relationship between the human body and the universe forms a major topic of the most holistic system of health care, Ayurveda. Summarized in one of its textbooks: “All material and spiritual phenomena of the universe are present in the individual. Similarly, all those present in the individual are also contained in the universe. This is how the wise desire to perceive.” (Charaka Samhita IV). A few paragraphs earlier, in this same passage Charaka in the words of Lord Atreya states:

“Purushyo’yam loka sannidah”
“Man is a miniature universe”
(Charaka Samhita IV).

This quote from Charaka Samhita illustrates how beautifully Ayurveda and Jyotish supplement and support each other. Indeed, all the branches of Vedic Science support and supplement each other. They constitute the different aspects of one holistic science, the science of consciousness, Brahma vidya, the science of the Totality. Every individual branch of Vedic Science is simply an elaboration as well as a further explanation and a commentary on the basic truths of life as contained in Rik Veda, the encyclopaedia of all knowledge, the Constitution of the Universe.

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