1014 Introduction to Raashi

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Introduction to Raashi.

The zodiac signs are called Raashi in Jyotish.

Raa (as pronounced in f RAnce).

Shi (as pronounced in SHE).

The word is said to be derived from Ram and his spouse Seeta.

As also from Rahu and Sihi (Sihi 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 viceversa. 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 includethe orbits of the Sun and oon and of the five planets (ercury- /enus- ars-

Jupiter- and Saturn) that were nown to the people of ancient times.

0iagram 12

22.5 ° 22.5 °

EXREME NORTHERN

POINT

EXREME SOUTHERN

POINTEQUINOX POINT



'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 viceaversa. The /ernal e#uino* is also

called spring e#uino*.

The Sun travels from e*treme south point towards e*treme north point is called-

4ttarayana5. "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

0ashinayana. "ere again- 60ashin7 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. 8*treme north point of Sun or the Summer solstice.2. Autumn e#uino*.

3. 8*treme south point or the 9inter solstice.

4. Spring e#uino* point.

:ow we have four points- by which we get four divisions of the zodiac (;haa chara).

8ach division is of ninety degrees. And here is the most important part of Jyotish-

The 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 speaing this means that from each of the four points if we imagine

/ishnu taing three steps then we get the twelve signs of the zodiac.

0iagram =2



Earth

NORTH

AUTUMN EQUINOX

Point

SPRING EQUINOX

Point

NORTHERN EXTRME POINT

Of

SUN

SOUTHERN EXTRME POINT

Of

SUN

;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 taes the first step

and this is esha. "e taes 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 taen by ?ord /ishnu

9e put two mirrors facing each other and ?ord /ishnu taes three steps between

these two mirrors. 't will be reflected in the mirror lie this2

$=1|1=$|$=1



:ow imagine the reflection of the images of the mirror in each other. @orget for a

moment the original steps taen by ?ord /ishnu. The irrors will reflect each others

image lie 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

This is how the twelve Raashis are made.

This concept has great use in Jyotish even in advanced stages and it is betterthat the learner gets it very clear in his mind right now.

12 9hat does the word /ishnu mean>

=2 9hich story in "indu mythology depicts these three steps>

$2 's the day and night really e#ual on the day of e#uino*> 9hy is it so>

1 1 2 3

2

3

1

3

2

MIRROR MIRROR



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.

Troical 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 bacground 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

bacground of the stars then- you will observe that the point does not coincide

e*actly at the same point in the bacground of the stars but precedes it or thefi*ed point in the bacground of stars is receding (going bacwards). 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 up and see a star at e*actly midnight on arch =1st

and come bac to the same spot E= years later again on arch =1st e*actly at

midnight the star will seem to have Fmoved bacwardsF (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 taen 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 pasha5 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

mae your own chart (stic to the Rashi chart for now) by entering your birth

data.

9e will be using this software for all our Jyotish calculations.



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

The Raashi chara 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 looing at a chart is to bow before itbecause 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.

!arI"eart

SimhaIstomach.

!anyaI"ips.

TulaIspace below the navel (se*ual organs)

/rischiaI "idden parts (Crocreative and Anus)

0hanusIThighs.

aaraI!nees.

!umbhaIShan and anles.

eenaIfeets.

@or individual horoscopes- the body parts are also studied from the

bhava (twelve houses) reconed from the lagna (ascendant). The body part indicated

by the houses from lagna corresponds to those reconed from esha or the

!aalapurusha.

C.C (Credictive principle)2 Bene$icial lanets connected to the houses&si'ns

indicate roer 'ro(th and&or rotection to the bod% art (hile #ale$ic

lanets connected to such houses&si'ns indicate i#roer 'ro(th and&or

da#a'e to the bod% art. In 'eneral da#a'e to bod% arts $ro# e*ternala'ents or sources is indicated b% the raashi +si'ns) o$ the ,aalaurusha

(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 weanessscar visible on the face.

;ut suppose /rishabha is in the fifth house then- the person may have some internal

problem in the stomach. ?ie 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.



escrition 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- cowshed-

forests and such other Claced inhabited by #uadrupeds. 't is ruled by Shura.

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 laes. Crimarily- it is the cradle of all civilizations and indicates sand bans

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. Lardens-Casture 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 marets- bazaar- stoc

maret and areas where traders sell their valuable merchandise are indicated by

Tula. 't is ruled by Shura.

rischika/ is symbolized by a scorpion. The lair of the scorpion is near filthy places-

no*ious reptiles prefer swampy and dirty areas and poisonous snaes 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 barracs for war

elephants and chariots are indicated by 0hanus. 'n the modern conte*t it is the

garage- paring lots and the battle field. 't is ruled by Luru.

Makara/ is a ind of seamonster 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 places-

cremation grounds- burial grounds. 't is ruled by Shani.

,u#bha2 is symbolised by a man carrying a water pot. Claces where vessels are

ept lie 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 lie

hospitals- spiritual retreats. 't is ruled by Luru.

The places ruled by the Raashis are the bacground 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 (Shura)

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 Shura ;udha

Shani

Shani

"ordshis o$ si'ns

Raashi Adhipati.

Surya

(Hhandra)

Surya


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 !ara 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 vrischia and !umbha- but

we will tae them to be lorded by both angal and !etu for /rischia and Shani and

Rahu for !umbha.

So the final lordships will be as below2




Shani

Rahu

Shani

"ordshis o$ si'ns

Raashi Adhipati.

Hhandra

Surya

Luruangal

!etuShura ;udha

obility of the Raashis.

The NtwelveO signs reconed 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 mae this clear.

(ishbhaa0a

ual

1hara

Mo0able

Sthira

2i*ed

(ishbhaa0a

ual

Sthira

2i*ed

1hara

Mo0able

Mobilit% o$ Raashis.

1hara

Mo0able

Sthira

2i*ed

(ishbhaa0a

ual

Sthira

2i*ed

1hara

Mo0able

(ishbhaa0a

ual

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 threelane 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 to

the safe left lane. The cars traveling at middling speeds will stic to the middle lane.

Accidents are prevented if these cars stic to their lanes. 'n a sense- the cars in the

different lanes are Bcooperating5 with each other or woring 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 Color Color

Mesha Blood red

Vrishabha White

Mithuna Green

Kark Pink

SimhaOff white

(Khakhi)

Kana Gre

!ula Bla"k

Vris"hika #ellow

$hanus Gold

Makara Blue

Kumbha Violet

Meena Sk blue



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 thenature 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 gogetters 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 notharsh. They are passive in their attitudes and behavior. These are the water signs Kar#!

rischi#a! eena and the earth signs rishabha! Kanya! a#ara. The water signs are

more passive than the earthy Raashis.

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

n the first post in this lesson you learnt about the foot steps of %ord ishnu.

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! rishabha!ithuna are called "55 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! rischi#a! 0hanus are again direct and right footed

hence they too are ishama 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 usegu;a efficacy

gu;a efficacy

gu;a advantage

n "an#hya system (5 philosophical system of ndia 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'hsi"s of Samkha

*rom here+ htt'+,,enwiki'ediaor-,wiki,Samkha

<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. t is absolute! independent!

free! imperceptible! and un#nowable! above any e)perience and beyond any words or

e)planation. t remains pure! >nonattributive consciousness?. 6urusha is neither producednor does it produce.

6ra#riti

6ra#riti is matter. atter is inert! temporary! and unconscious. t is composed of three

9ualities (gunas corresponding to creation! sustenance! and destruction. They are:

sattva (goodness pure! elevating! enlightening

ra/as (passion motivates us to create! ac9uire and en/oy

tamas (ignorance 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 5bsoluteand the material cause is 6ra#riti. ere 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

pree)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#riti6arinama ada. 6arinama

denotes that the effect is a real transformation of the cause. The cause under consideration

here is 6ra#riti or more precisely ula6ra#riti (6rimordial atter. The "am#hya system

is therefore an e)ponent of an evolutionary theory of matter beginning with primordial

matter. n evolution! 6ra#riti is transformed and differentiated into multiplicity of ob/ects.

7volution is followed by dissolution. n 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. t 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. t is also a state of e9uilibrium

amongst the Three 'unas.



ahat 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 egosense is the second product of evolution. t is responsible for the self

sense in living beings. t 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! urinogenital 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 threeelements. 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.

n 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.



f 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#!

rischi#a and eena have a predominance of /ala (waterA the Raashis ithuna! Tula and

Kumbha have a predominance of vaayu (air while rishabha! 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 indu 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 ishnu 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. e has twelve forms and

collectively they are called the 0waadasa 5adityaa.



$hata .rama Mitra Varun

Vishnu

!%astha

$waadasa

.aditaa

/ndra

Vi%aswan

Bha-a .nshuman Par0ana Pusha

These names are as per ishnu 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.

Documents

1014 Introduction to Raashi