MALAYALAM TRANSLITERATION AND MEANING IN ENGLISH BY

P.R.RADHAKRISHNAN

ആദി ശങ്കരകൃതം മനീഷാപന്‍ചകം

FIVE VERSES OF CONVICTIONS

Written by HH. Adi Shankara

This is written as a dialogue between Adi Shankara and a Low Caste (PARAYA) who CAME with FOUR DOGS from the opposite direction of the way by which Adi Shankara and his disciples were going to perform Pooja to Lord Viswantha of Banares.The low caste person was none other than Lord Shiva and the four dogs accompanying him were the FOUR VEDAS.

അന്നമയാദന്നമയാമഥവാ ചൈതന്യമേവ ചൈതന്യാത്‍

യതിവര ദൂരീകര്‍ത്തും വാഞ്ചസി കിം ബ്രൂഹി ഗച്ഛഗച്ഛേതി

Meaning : Oh. Greatest among the Greatest of ascetics please tell me what do you want to move away by saying “GO GO “ . Did you mean that the body of mine made of food to move away to another body made of food or consciousness to move away from consciousness

പ്രത്യഗ് വസ്ഥുനി നിസ്തരംഗസഹജാനന്ദാവബോധാംബുധൗ

വിപ്രോSയം ശ്വപചോSയമിത്യാപി മഹാന്‍ കൊSയം- വിഭേധഭ്രമഃ

കിം ഗംഗാംബുനി ബിംബിതേ. അംബരമണൌ ചണ്ഡാളാവീതീ പയഃ

പൂരെ വാ. അന്തരമസ്തി കാഞ്ചനഘടീംമൃത്കുംഭയോര്‍വാംബരേ.

Meaning :* Oh! brAhmaNA Is there any difference between the reflection of the SUN in the waters of Ganges and the water pool of an outcaste’s residence ? or water in a gold pot and a mud pot ?

What difference it makes in the ripple free ocean of bliss and the soul of a brahmana and an outcaste? { Friends, Adi Shankara immediately came to know that the person who came opposite was none other than Lord SHIVA and the dogs which were accompanying Him were the four VEDAS. Adi Shankara immediately prostrated before the out-caste and begged apology.}

and then says :

1, ജാഗ്രത് സ്വപ്നസുഷുപ്തിഷു സ്ഫുടതരാ യാ സംവിദുത്ഝൃംഭതെ

യാ ബ്രഹ്മാദിപിപീലികാന്ത തനുഷു പ്രൊതാ ജഗത്സാക്ഷിണീ

സൈവാഹം ന ച ദൃശ്യ വസ്ത്വിതി ദൃഢപ്രജ്ഞാപി യസ്യാസ്തി ചെ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുര്‍ ഇത്യേഷാ മനീഷാ മമ.

Meaning : If one is fully convinced that, the soul which is

clear and obvious itself in all the three conditions of lives i.e. in dream, sound sleep and also in awakened conditions and in all objects from BRAHMA (THE CREATOR) to a very small object ant which is also the vibrant, but invisible and witness to all our deeds, and as per my conclusion which is very clear is the great teacher or preceptor irrespective of whether he is a ** DWIJA or an outcaste.

NOTE 2.**Dvija (sanskrit) means one who is twice born. The term refers to one of the members of the first three varnas in Hindu Dharma. Brahmins, Kshatriyas and Vaishyas are included in Dvija, although in many Shastras, Dvija usually refers to Brahmin

2. ബ്രഹ്മൈവാഹമിദം ജഗച്ച സകലം ചിന്‍മാത്രവിസ്താരിതം

സര്‍വ്വം ചൈതദവിദ്യയാ തൃഗുണയാ അശേഷം മയാ ക്ലിപ്തം

ഇത്ഥം യസ്യ ദൃഡാ മതിഃ സുഖതരേ നിത്യേ പരേ നിര്‍മ്മലേ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING : I now, have the conviction, that irrespective of whether one is a Brahmin by birth or born as an out caste, he is the very BRAHMAN which is pure and infinite spread on every thing which although looks like consisting of many different things due to our ignorance and the three attributes which are (1) Sattva (purity, light, harmony), (2) Rajas (passion, activity, motion), and (3) Tamas ( inertia, darkness, inertness, inactivity).

3. ശശ്വന്നശ്വരമേവ വിശ്വമഖിലം നിശ്ചിത്യ വാചാ ഗുരോര്‍

നിത്യം ബ്രഹ്മ നിരന്തരം വിമൃശതാ നിര്‍വ്യാജ ശാന്താത്മനാ

ഭുതം ഭാതി ച ദുഷ്കൃതം പ്രദഹതാ സംവിന്‍മയേ പാവകെ

പ്രാരബ്ധായ സമര്‍പ്പിതം സ്വവപുരിത്യേഷാ മനീഷാ മമ.

MEANING : I am convinced beyond doubts by the GURU’SWords (GURU = Teacher, preceptor ) that the whole universe is a moving illusion and hence the human body is given to constantly worship the supreme and infinite being with a clear and unquestioning mind and burn in that sacred fire of meditation all the sins with which a human being is born.

4/ യാ തിര്യജ്ഞാനരദേവതാഭിരഹമിത്യാന്തഃ സ്ഫുടാഗൃഹ്യതേ

യദ്ഭാസാ ഹൃദയാക്ഷദേഹവിഷയാ ഭാന്തി സ്വതോ അചേതനാഃ

താം ഭാസ്സ്യിഃ പിഹിതാര്‍ക്കമണ്ഡലനിഭാം സ്പൂര്‍ത്തിം സദാ ഭാവയഃ

ന്യോഗീ നിര്‍വൃതമാനസോ ഹി ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING :

A yogi is great only when he understands “I” which appears as sentient generally, but which is pure, This self consciousness by which the yogi understands the insentient quality of mind , senses and body makes him pure. The sentient qualities which are found in ordinary people, are just like sun getting concealed by clouds. This is my well considered opinion.

5. യത്സൌഖ്യാംബുധിലേശലേശത ഇമേ ശക്രാദയൊ നിര്‍വൃതാ

യച്ചിത്തേ നിതരാം പ്രശാന്തകലനെ ലഭ്യാ മുനിര്‍നിര്‍വൃതഃ

യസ്മിന്നിത്യസുഖാംബുധൌ ഗലിതധീര്‍ബ്രഹ്മൈവ ന ബ്രഹ്മവിദ്

യഃ കസ്ചിത്സ സുരേന്ദ്ര വന്ദിതപദോ നൂനം മനീഷാ മമ.

MEANING : My conviction is that the SELF which is Brahman and which dwells upon the Supreme one who is even worshipped by INDRA and other Gods . The sage experiencesby worshipping this SELF with calm mind and perfection, fulfillment and thus is not only the knower of BRAHMAN but BRAHMAN it self.

ദാസസ്തേ അഹം ദേഹദൃഷ്ട്യാ അസ്മി ശംഭോ

ജാതസ്തേം അശോ ജീവാദൃഷ്ട്യാ ത്രിദൃഷ്ടേ

സര്‍വസ്യാത്മന്നാത്മദൃഷ്ട്യാ ത്വമേവേ -

ത്യേവം മേ ധീര്‍നിശ്ചിതാ സര്‍വശാസ്ത്രൈഃ

MEANING : Oh Lord, when my soul is in my body, the body is your servant but you remain my soul. I have come to a conclusion after going through the various and through scriptures and my intellect that you are with in me and all others in the form of soul.

ഇതി ശ്രീമദ് ശങ്കരഭഗവതഃ കൃതൌ മനീഷാപന്‍ചകം സംപൂര്‍ണം

MEANING : Thus ends MANIISHAA PANCHAKAM

COMPOSED BY SRIMAD SHANKARA

BHAGAVATAH

____________(RK)____________

THIS ID THE GIST of HH ADI SHANKARA'S ADVAITHA SIDDAANTHA,

{MALAYALAM TRANSLITERATION AND MEANING IN ENGLISH BY

P.R.RADHAKRISHNAN)

ആദി ശങ്കരകൃതം മനീഷാപന്‍ചകം

FIVE VERSES OF CONVICTIONS

Written by HH. Adi Shankara

This is written as a dialogue between Adi Shankara and a Low Caste (PARAYA) who CAME with FOUR DOGS from the opposite direction of the way by which Adi Shankara and his disciples were going to perform Pooja to Lord Viswantha of Banares.The low caste person was none other than Lord Shiva and the four dogs accompanying him were the FOUR VEDAS.

അന്നമയാദന്നമയാമഥവാ ചൈതന്യമേവ ചൈതന്യാത്‍ഃ

യതിവര ദൂരീകര്‍ത്തും വാഞ്ചസി കിം ബ്രൂഹി ഗച്ഛഗച്ഛേതി

Meaning : Oh. Greatest among the Greatest of ascetics

Please tell me what do you want to move away by saying “GO GO “ . Did you mean that the body of mine made of food to move away to another body made of food or consciousness to move away from consciousness.

പ്രത്യഗ് വസ്ഥുനി നിസ്തരംഗസഹജാനന്ദാവബോധാംബുധൗ

* വിപ്രോSയം ശ്വപചോSയമിത്യാപി മഹാന്‍ കൊSയം- വിഭേധഭ്രമഃ

കിം ഗംഗാംബുനി ബിംബിതേ. അംബരമണൌ ചണ്ഡാളാവീതീ പയഃ

പൂരെ വാ. അന്തരമസ്തി കാഞ്ചനഘടീംമൃത്കുംഭയോര്‍വാംബരേ.

Meaning : Oh! brAhmaNA Is there any difference between the reflection of the SUN in the waters of Ganges and the water pool of an outcaste’s residence ? or water in a gold pot and a mud pot ?

What difference it makes in the ripple free ocean of bliss and

Note :- *In some versions I have seen yathivara instead of VIPRO

the soul of a brahmana and an outcaste? { Friends, Adi Shankara immediately came to know that the person who came opposite was none other than Lord SHIVA and the dogs which were accompanying Him were the four VEDAS. Adi Shankara immediately prostrated before the out-caste and begged apology.}

and then says :

1, ജാഗ്രത് സ്വപ്നസുഷുപ്തിഷു സ്ഫുടതരാ യാ സംവിദുത്ഝൃംഭതെ

യാ ബ്രഹ്മാദിപിപീലികാന്ത തനുഷു പ്രൊതാ ജഗത്സാക്ഷിണീ

സൈവാഹം ന ച ദൃശ്യ വസ്ത്വിതി ദൃഢപ്രജ്ഞാപി യസ്യാസ്തി ചെ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുര്‍ ഇത്യേഷാ മനീഷാ മമ.

Meaning : If one is fully convinced that, the soul which is

clear and obvious itself in all the three conditions of lives i.e. in dream, sound sleep and also in awakened conditions and in all objects from BRAHMA (THE CREATOR) to a very small object ant which is also the vibrant, but invisible and witness to all our deeds, and as per my conclusion which is very clear is the great teacher or preceptor irrespective of whether he is a ** DWIJA or

an outcaste.

NOTE 2.**Dvija (sanskrit) means one who is twice born. The term refers to one of the members of the first three varnas in Hindu Dharma. Brahmins, Kshatriyas and Vaishyas are included in Dvija, although in many Shastras, Dvija usually refers to Brahmin

2. ബ്രഹ്മൈവാഹമിദം ജഗച്ച സകലം ചിന്‍മാത്രവിസ്താരിതം

സര്‍വ്വം ചൈതദവിദ്യയാ തൃഗുണയാ അശേഷം മയാ ക്ലിപ്തം

ഇത്ഥം യസ്യ ദൃഡാ മതിഃ സുഖതരേ നിത്യേ പരേ നിര്‍മ്മലേ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING : I now, have the conviction that irrespective of whether one is a Brahmin by birth or born as an out caste, that he is the very BRAHMAN which is pure and infinite spread on every thing which although looks like consisting of many different things due to our ignorance and the three attributes which are (1) Sattva (purity, light, harmony), (2) Rajas (passion, activity, motion), and (3) Tamas ( inertia, darkness, inertness, inactivity).

3. ശശ്വന്നശ്വരമേവ വിശ്വമഖിലം നിശ്ചിത്യ വാചാ ഗുരോര്‍

നിത്യം ബ്രഹ്മ നിരന്തരം വിമൃശതാ നിര്‍വ്യാജ ശാന്താത്മനാ

ഭുതം ഭാതി ച ദുഷ്കൃതം പ്രദഹതാ സംവിന്‍മയേ പാവകെ

പ്രാരബ്ധായ സമര്‍പ്പിതം സ്വവപുരിത്യേഷാ മനീഷാ മമ.

MEANING : I am convinced beyond doubts by the GURU’S

Words (GURU = Teacher, preceptor ) that the whole universe is a moving illusion and hence the human body is given to constantly worship the supreme and infinite being with a clear and unquestioning mind and burn in that sacred fire of meditation all the sins with which a human being is born.

4/ യാ തിര്യജ്ഞാനരദേവതാഭിരഹമിത്യാന്തഃ സ്ഫുടാഗൃഹ്യതേ

യദ്ഭാസാ ഹൃദയാക്ഷദേഹവിഷയാ ഭാന്തി സ്വതോ അചേതനാഃ

താം ഭാസ്സ്യിഃ പിഹിതാര്‍ക്കമണ്ഡലനിഭാം സ്പൂര്‍ത്തിം സദാ ഭാവയഃ

ന്യോഗീ നിര്‍വൃതമാനസോ ഹി ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING :

A yogi is great only when he understands “I” which appears as sentient generally, but which is pure, This self consciousness by which the yogi understands the insentient quality of mind , senses and body makes him pure. The sentient qualities which are found in ordinary people, are just like sun getting concealed by clouds. This is my well considered opinion.

5. യത്സൌഖ്യാംബുധിലേശലേശത ഇമേ ശക്രാദയൊ നിര്‍വൃതാ

യച്ചിത്തേ നിതരാം പ്രശാന്തകലനെ ലഭ്യാ മുനിര്‍നിര്‍വൃതഃ

യസ്മിന്നിത്യസുഖാംബുധൌ ഗലിതധീര്‍ബ്രഹ്മൈവ ന ബ്രഹ്മവിദ്

യഃ കസ്ചിത്സ സുരേന്ദ്ര വന്ദിതപദോ നൂനം മനീഷാ മമ.

MEANING : My conviction is that the SELF which is Brahman and which dwells upon the Supreme one who is even worshipped by INDRA and other Gods . The sage experiences

by worshipping this SELF with calm mind and perfection, fulfillment and thus is not only the knower of BRAHMAN but BRAHMAN it self.

ദാസസ്തേ അഹം ദേഹദൃഷ്ട്യാ അസ്മി ശംഭോ

ജാതസ്തേം അശോ ജീവാദൃഷ്ട്യാ ത്രിദൃഷ്ടേ

സര്‍വസ്യാത്മന്നാത്മദൃഷ്ട്യാ ത്വമേവേ -

ത്യേവം മേ ധീര്‍നിശ്ചിതാ സര്‍വശാസ്ത്രൈഃ

MEANING : Oh Lord, when my soul is in my body, the body is your servant but you remain my soul. I have come to a conclusion after going through the various and through scriptures and my intellect that you are with in me and all others in the form of soul.

ഇതി ശ്രീമദ് ശങ്കരഭഗവതഃ കൃതൌ മനീഷാപന്‍ചകം സംപൂര്‍ണം

MEANING : Thus ends MANIISHAA PANCHAKAM

COMPOSED BY SRIMAD SHANKARA

BHAGAVATAH

____________(RK)____________

{MALAYALAM TRANSLITERATION AND MEANING IN ENGLISH BY

P.R.RADHAKRISHNAN)

ആദി ശങ്കരകൃതം മനീഷാപന്‍ചകം\

FIVE VERSES OF CONVICTIONS

Written by HH. Adi Shankara

This is written as a dialogue between Adi Shankara and a Low Caste (PARAYA) who CAME with FOUR DOGS from the opposite direction of the way by which Adi Shankara and his disciples were going to perform Pooja to Lord Viswantha of Banares.The low caste person was none other than Lord Shiva and the four dogs accompanying him were the FOUR VEDAS.

അന്നമയാദന്നമയാമഥവാ ചൈതന്യമേവ ചൈതന്യാത്‍ഃ

യതിവര ദൂരീകര്‍ത്തും വാഞ്ചസി കിം ബ്രൂഹി ഗച്ഛഗച്ഛേതി

Meaning : Oh. Greatest among the Greatest of ascetics Please tell me what do you want to move away by saying “GO GO “ . Did you mean that the body of mine made of food to move away to another body made of food or consciousness to move away from consciousness.

പ്രത്യഗ് വസ്ഥുനി നിസ്തരംഗസഹജാനന്ദാവബോധാംബുധൗ

* വിപ്രോSയം ശ്വപചോSയമിത്യാപി മഹാന്‍ കൊSയം- വിഭേധഭ്രമഃ

കിം ഗംഗാംബുനി ബിംബിതേ. അംബരമണൌ ചണ്ഡാളാവീതീ പയഃ

പൂരെ വാ. അന്തരമസ്തി കാഞ്ചനഘടീംമൃത്കുംഭയോര്‍വാംബരേ.

Meaning : Oh! brAhmaNA Is there any difference between the reflection of the SUN in the waters of Ganges and the water pool of an outcaste’s residence ? or water in a gold pot and a mud pot ?

What difference it makes in the ripple free ocean of bliss and

Note :- *In some versions I have seen yathivara instead of VIPRO

the soul of a brahmana and an outcaste? { Friends, Adi Shankara immediately came to know that the person who came opposite was none other than Lord SHIVA and the dogs which were accompanying Him were the four VEDAS. Adi Shankara immediately prostrated before the out-caste and begged apology.}

and then says :

1, ജാഗ്രത് സ്വപ്നസുഷുപ്തിഷു സ്ഫുടതരാ യാ സംവിദുത്ഝൃംഭതെ

യാ ബ്രഹ്മാദിപിപീലികാന്ത തനുഷു പ്രൊതാ ജഗത്സാക്ഷിണീ

സൈവാഹം ന ച ദൃശ്യ വസ്ത്വിതി ദൃഢപ്രജ്ഞാപി യസ്യാസ്തി ചെ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുര്‍ ഇത്യേഷാ മനീഷാ മമ.

Meaning : If one is fully convinced that, the soul which is clear and obvious itself in all the three conditions of lives i.e. in dream, sound sleep and also in awakened conditions and in all objects from BRAHMA (THE CREATOR) to a very small object ant which is also the vibrant, but invisible and witness to all our deeds, and as per my conclusion which is very clear is the great teacher or preceptor irrespective of whether he is a ** DWIJA or an outcaste.

NOTE 2.**Dvija (sanskrit) means one who is twice born. The term refers to one of the members of the first three varnas in Hindu Dharma. Brahmins, Kshatriyas and Vaishyas are included in Dvija, although in many Shastras, Dvija usually refers to Brahmin

2. ബ്രഹ്മൈവാഹമിദം ജഗച്ച സകലം ചിന്‍മാത്രവിസ്താരിതം

സര്‍വ്വം ചൈതദവിദ്യയാ തൃഗുണയാ അശേഷം മയാ ക്ലിപ്തം

ഇത്ഥം യസ്യ ദൃഡാ മതിഃ സുഖതരേ നിത്യേ പരേ നിര്‍മ്മലേ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING : I now, have the conviction that irrespective of whether one is a Brahmin by birth or born as an out caste, that he is the very BRAHMAN which is pure and infinite spread on every thing which although looks like consisting of many different things due to our ignorance and the three attributes which are (1) Sattva (purity, light, harmony), (2) Rajas (passion, activity, motion), and (3) Tamas ( inertia, darkness, inertness, inactivity).

3. ശശ്വന്നശ്വരമേവ വിശ്വമഖിലം നിശ്ചിത്യ വാചാ ഗുരോര്‍

നിത്യം ബ്രഹ്മ നിരന്തരം വിമൃശതാ നിര്‍വ്യാജ ശാന്താത്മനാ

ഭുതം ഭാതി ച ദുഷ്കൃതം പ്രദഹതാ സംവിന്‍മയേ പാവകെ

പ്രാരബ്ധായ സമര്‍പ്പിതം സ്വവപുരിത്യേഷാ മനീഷാ മമ.

MEANING : I am convinced beyond doubts by the GURU’S

Words (GURU = Teacher, preceptor ) that the whole universe is a moving illusion and hence the human body is given to constantly worship the supreme and infinite being with a clear and unquestioning mind and burn in that sacred fire of meditation all the sins with which a human being is born.

4/ യാ തിര്യജ്ഞാനരദേവതാഭിരഹമിത്യാന്തഃ സ്ഫുടാഗൃഹ്യതേ

യദ്ഭാസാ ഹൃദയാക്ഷദേഹവിഷയാ ഭാന്തി സ്വതോ അചേതനാഃ

താം ഭാസ്സ്യിഃ പിഹിതാര്‍ക്കമണ്ഡലനിഭാം സ്പൂര്‍ത്തിം സദാ ഭാവയഃ

ന്യോഗീ നിര്‍വൃതമാനസോ ഹി ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING :

A yogi is great only when he understands “I” which appears as sentient generally, but which is pure, This self consciousness by which the yogi understands the insentient quality of mind , senses and body makes him pure. The sentient qualities which are found in ordinary people, are just like sun getting concealed by clouds. This is my well considered opinion.

5. യത്സൌഖ്യാംബുധിലേശലേശത ഇമേ ശക്രാദയൊ നിര്‍വൃതാ

യച്ചിത്തേ നിതരാം പ്രശാന്തകലനെ ലഭ്യാ മുനിര്‍നിര്‍വൃതഃ

യസ്മിന്നിത്യസുഖാംബുധൌ ഗലിതധീര്‍ബ്രഹ്മൈവ ന ബ്രഹ്മവിദ്

യഃ കസ്ചിത്സ സുരേന്ദ്ര വന്ദിതപദോ നൂനം മനീഷാ മമ.

MEANING : My conviction is that the SELF which is Brahman and which dwells upon the Supreme one who is even worshipped by INDRA and other Gods . The sage experiencesby worshipping this SELF with calm mind and perfection, fulfillment and thus is not only the knower of BRAHMAN but BRAHMAN it self.

ദാസസ്തേ അഹം ദേഹദൃഷ്ട്യാ അസ്മി ശംഭോ

ജാതസ്തേം അശോ ജീവാദൃഷ്ട്യാ ത്രിദൃഷ്ടേ

സര്‍വസ്യാത്മന്നാത്മദൃഷ്ട്യാ ത്വമേവേ -

ത്യേവം മേ ധീര്‍നിശ്ചിതാ സര്‍വശാസ്ത്രൈഃ

MEANING : Oh Lord, when my soul is in my body, the body is your servant but you remain my soul. I have come to a conclusion after going through the various and through scriptures and my intellect that you are with in me and all others in the form of soul.

ഇതി ശ്രീമദ് ശങ്കരഭഗവതഃ കൃതൌ മനീഷാപന്‍ചകം സംപൂര്‍ണം

MEANING : Thus ends MANIISHAA PANCHAKAM

COMPOSED BY SRIMAD SHANKARA

BHAGAVATAH

____________(RK)____________

ASTROLOGICAL CALCULATIONS OF UDU DASAS

Being an amateur in ASTROLOGY, I do not know myself whether I am competent to write this article. However, Sage Parasara himself has said that UDU DASA OR VIMSHOTTARI DASA is based on approximation taking PARAMAYUS as 120 years in Kaliyuga. Whie teaching MAITHREYA a great Brahmin, he said

“ विंशोत्तरशतं पूर्णमायुः पूर्वमुदाह्र्तं l

कलौ विंशॊत्तरि तस्माद् दशा मुख्या द्विजॊत्तमा l “ Bruhat ParASara hOrA SAstra

I have a doubt, If this is so can we rely on this Dasa System ?. I think we have to check some other Dasa System like KALACHAKRA DASA which are more reliable.. For this , we require the exact time of birth. The Time of birth as I feel is the time when the SHIRAS appears since all the rays of planets fall first on the SHIRAS. This point also requires clarification as most of the astrologers are of the opinion that the time of birth is the time when the child first touches the ground. Friends, generally, the astrologers while checking for .DASAA SANDHI DOSHAM, while matching horoscopes, only see VIMSHOTHTHARI DASA. Secondly, when this is based on approximation , I feel we must not take UDU DASAS as ultimate in our life. At the most we may take it as a guideline.. In other words our astrological system itself is based on assumptions and hence we may take the prophesies of astrologers as guide lines.

Long back , I saw an article on the Subject of DASA SANDHI in THE HINDU that it is not at all to be checked or words to that effect.

I request all ASTROLOGERS to comment on my humble opinion with proper arguments.

____________(RK)____________

A

ABOUT KALASARPA YOGA

My friend Sri. P.S, Krishnan had written some times back about KALA SARPA YOGA and its dreadful effects. While I do not like to dispute with him on this subject, I would like to add that in the authoritative texts like PHALADEEPIKA, BRUHAT JATAKA etc. I do not find such a YOGA described. Even the great Parasara Maharshi has not said a single word about this Yoga. However an authority on this subject Late Sri. Bangalore Venkat Raman has given in his THREE HUNDRED IMPORTANT COMBINATIONS as APPENDIX I about this yoga. After going through it also, I do not find it as a most threatening YOGA., At the most , I can agree that , If all the planets are positioned in between RAGHU AND KETHU or vice –versa as the new generation of astrologers feel constitute “KALASARPA YOGA” . Now, in Late B.V. Raman’s own words I shall write “ ….The Evil gets intensified if the LAGNA is in between KETHU AND RAHU “; (2) the evil gets almost neutralized if the LAGNA is in between RAHU and KETHU……” . Again he said “ No single YOGA , including KSY ( Kala Sarpa Yoga) , is capable of marring or making a horoscope. In our view KALASARPA YOGA plays an important role in mundane astrology and is not of much importance in individual charts “ If such a bad effect is there for KALASARPA YOGA , I do not think our ancestors who are responsible to make this subject would have missed this in their texts. I request one and all to go through the book “THREE HUNDRED IMPORTANT COMBINATIONS” by Late Sri. B.V.RAMAN.

If some one feels that he/she is really suffering from the effects of KALA SARPA YOGA, in spite of my above write up , kindly visit the Temple at KALAHASTHI without going to any other place or temple while making your trip to KALAHASTHI ( i.e ) go directly to the temple without visiting any other temple, and perform a special Pooja and also pray daily to GODDESS DURGA and LORDVIGNESHWARA .

____________(RK)__________