The body-mind-soul in a Vedic Astrological Chart

The Lagna (ascendant) is the heart of our physical life and the placement of planets with respect to it is used by astrologers to analyze the energies influencing our body (appearance) and our visible personality. The moon, the significator of the mind, is the focal point of mental level experiences, including our instincts and emotional nature, while the sun represents our soul (ego) – our spiritual or the inner world.

The concept of Sudarshana Chakra by Parashara prescribes a close look at all the three viewpoints for a holistic chart analysis. This chakra is sketched by aligning the ascendant-sign (or lagna kundali), the moon-sign (or chandra-kundali) and the sun-sign (or surya-kundali) with each other in concentric circles so that planetary placements from all the three reference points may be simultaneously studied. Because our life is an aggregate of influences at all the three levels, an area of life (a house), say creativity, may stand activated if the fifth house from the moon or from the sun sees beneficial influences even as the fifth house from the lagna is switched off.

Normally, most significance in predictive astrology is given to the Lagna, for our questions are mostly directed towards the physical plane and the ascendant changes frequently enough to label the lagna-kundali ‘unique’ for an individual in a small neighborhood. Next in popularity is the chandra-kundali which may be used to learn what we enjoy, how we relate to sorrow and peace, and which planetary flavors support or harmonize our thinking processes. Least focused is the relative placement of planets from the sun that may illustrate our self-improvement plans, alignment with universal dharma, and whether our aptitude actually helps our self-growth.

While emotions and attachments reside in the mind, not the soul, certain beneficial classical combinations of planets involving the sun have also been correlated with money-oriented expansions in life to make chart analysis multidimensional and a little puzzling. Is it possible for many of these “beneficial” encouragements to direct our soul into selfish endeavors if we allow emotional attachments to the areas they feature? On the other hand, does a deeper focus on self-improvement harness the higher blessings of the sun-chart to even overcome the materialistic negativities in the ascendant or the moon-chart? I guess only our personal experiences can answer these questions.

Lord Rama meets Shabri: Devotion is the sole reason for ‘darshan’

When Vishnu-incarnate Ramachandra visits Shabri’s ashram in the Adhyatma Ramayana, Shabri explains that she has been waiting for Him ever since her guru, Rishi Matang, left for Brahma’s abode. Her mystic guru had foretold her that the Eternal Supreme Soul, who has incarnated on earth for the preservation of dharma, would bless her with His darshan one day and had instructed her to maintain her life till that moment. After pleasantly receiving the Lord and offering Him some fruits, Shabri asks a question that is valid for her time, “When even my guru (a great sage) could not obtain your darshan, how could I – a socially disadvantaged, uneducated woman – attain it?”

In reply, Rama explains that His remembrance is not influenced by gender, caste, title, or age but finds its source in devotion alone. In the absence of bhakti, actions like sacrifices, charity, asceticism, and learning are fruitless in leading to His darshan. In Tulasidasa's retelling of the same theme in the Ramacharitamanasa, Rama compares a person who possesses social privileges, a clan, virtues, ethics, brightness, strength, and riches but lacks devotion to “a cloud devoid of water” (Aranya Kand; 34-3).

Finally, Rama gives Shabri a discourse on the nine kinds of devotion through which a jiva can reach the Lord and concludes by clarifying that devotion leads to the experience of the Divine which, in turn, leads to emancipation: “I am here because you are endowed with bhakti. And my darshan will unquestionably lead to your liberation.”

It is interesting to note, especially for the supporters of the devotional schools, that realization and emancipation are not cherished as highly as a darshan. While reaching the abode of Brahma also guarantees Rishi Matang’s eventual liberation, it is the face-to-face meeting with the Personal God that the devotee seeks and attains.

Namaste: Is this Indian greeting still relevant?

Namaste has been the traditional Hindu greeting to both family as well as strangers. However, with cordiality escaping from our hearts over the past few decades, the use of the term is becoming more like a burdensome ritual, and at some instances the greeting is considered an inferior version of “Hi!” The biggest evidence comes from the fact that many individuals do not bother to reply back to a Namaste with a Namaste. Some would just nod, finding it tedious to use their facial muscles, while others may simply ignore you. Because the term means, “I bow to the Lord in you,” out of the few that do respond, many may not mean it when they utter it. Though the ideal response to Namaste in Indian culture involves repeating the same term with folded hands, even if the initial greeting comes from a child or a financially disadvantaged person, the arrogant may find it shameful to use the term for even elder relatives or senior citizens. In such an environment, has the greeting become obsolete?

While this greeting is physically spoken to a human being, it is actually directed towards God, who resides in all. And when your communication (or any other karma) is for the Lord, whether the person you communicate to reciprocates with a good wish should never be a concern. You can assure yourself that the Divine, the real spectator for a “Namaste,” always lovingly accepts your greetings. With God as the focal point of this salutation, Namaste, like the alternate traditional greeting, “Rama, Rama,” remains a perfected, eternal greeting from a timeless culture.

Tips from the Gita: God-remembrance is not a hideout from karma

If our job involves fighting corruption, or evil in any other form, and we have neglected our duties to reach God, chanting the Lord’s name with untrustworthiness within is simply an attempt to “fool the self.” In the Mahabharata, this is what Arjuna was trying to do prior to listening to Krishna’s discourse. Like Arjuna, most of us, who are newcomers on the spiritual path, run into moments where we try to use God remembrance as a hideout from our responsibilities, some of which may be distressing, and leave our problems for God to solve.

As the Bhagavad Gita holds, God has installed mechanisms within us through which we are compelled to act in accordance to our instincts. If we plan a formal renunciation from the material world and the social responsibilities we ascribe to it, our renunciation has to coincide with our instincts; it has to be real – usually characterized by a mindset of minimal attachment to pension packages, position, fame, home, and family. On the other hand, if we opt to renounce even a few dollars under fascination, we will eventually aspire to get them back or will keep ourselves emotionally engaged in finding profits as we outwardly renounce money to waste some time in a self-created drama.

Because we all have a divine element within, it is impossible for us to fool ourselves. When we get rid of our passions, we get to renounce selfish karma automatically – without the uncertainties. Until then, every instance of God remembrance slowly molds our instincts towards a higher spiritual plane. The fulfillment of our responsibilities is supposed to complement our moments of God remembrance and lead us towards the development of a sattva-predominated (righteous) personality so that we can clearly see our way to God.