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The Hindu Concept of Wealth and Its Function Part 3

Dr. Shanker Adawal                                                                  

Part 3

The uninformed critics describes the Hindus as a nation of anchorites, all of them ready to die and reserve a berth in heaven. Nothing is farther from trust than this fallacy. There is little authority in the Hindu thought to support this criticism. The Hindu never despised vital aims, social satisfactions, and obligations. He conceded absolute reality to life and its needs, and did not neglect its demands and duties. He had a social conscience. Kautilya in  his Arthasasatra states that it is a criminal offence liable to punishment by fire or imprisonment for a man to turn an anchorite or take sanyasa without making adequate provision for his family and dependents. He had to take a no-due slip from the town or village magistrate.

The Hindu nation’s love of beauty and its secular genius are seen in many of its inventions, e.g., the number zero, the art of drama, dance, sculpture or architecture, etc. They have developed many of the fine arts to great heights and are acclaimed as exemplary.

Taitiriya Upanishad records the prayer of the aspirant for money, gain, cattle, children and a life of hundred years. The Hindu mind never neglected the economic values but they saw that it was not abused.  Mild non-violent type of socialism is advocated in the Bhagavata Purana. It states: “Living beings have a right only upto what is necessary for satisfying their hunger, he who feels like acquiring more is a thief and deserves punishment.” The Hindu outlook did not stand for an acquisitive society nor for an affluent society without any state control. It stood for a dharmic society. It allowed men to make as much wealth as possible without contravening the principles of dharma. The Hindu mind was not doctrinaire in its approach and so it did not believe in the doctrine of absolute equally. It believed that each should grow to his best in the manner suited to his grain and svabhava. They knew the true implications of the doctrine of equality. They proclaimed an optimum ideal for mankind which is summed up in the Gita-sarva bhuta hite rataha, the good of all, the sarvodaya of Gandhi. The Hindu never declared that “all men are equal” (sarve janaha samano Bhavantu) but that all men must be happy (sarve janaha sukhino Bhavantu).

The Hindu view of social organization is democracy. But it is not the democracy where what the majority think is the law. It does not believe in the cult of numbers which in the words of Matthew Arnold gives us a new type of barbarism.

It is a type of democracy which is described by Gerald Herald as organic. “It is the rule of a people who have organised themselves in a living and not a mechanical relationship, where instead of all men being said to be equal, which is a lie, men are known to be of an equal value could but find the position in which their potential contributions could be realised.”


Manu rejects the different views that dharma alone or that dharma and wealth, or that wealth and enjoyment are the most important values. He holds that all the three harmoniously cultivated, jointly constitute the threefold end of human life. This represents the most essential current of Hindu social philosophy and ethics. 9.

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The Hindu Concept of Wealth and Its Function Part 2

Dr. Shanker Adawal                                                                  

Part 2

The importance of wealth and it positive role as a contributory force for the development of man is affirmed by the Hindu thinkers. Money is the one indispensable means for the formation and growth of society, for the promotion and cultivation of commerce, industry, scientific research and discovery. For the destruction of evil force money is necessary.

To the Hindu an affluent society is not necessarily unspiritual. Poverty, famine, and pestilence were regarded as the divine visitations resulting from the past of integrity of rulers and the impurity in administration. In the past the opulence of India fired the cupidity of many foreigners who overran us.
The Hindu sages were not unaware of the potentialities of money. They were keen that it should be utilized with control and perfect knowledge of its functions. Sri Aurobindo observes: “one of the three forces, power, wealth and sex are the strongest attractions for human ego and they are most generally misheld and misused by those who retain them. The seekers of keepers of wealth are more often possessed rather than its possessors; few escape entirely the distorting influence stamped on it by its long seizure”.

It is not the possession that is the evil but the bad use to which it is put to Vidura states in the Mahabharata: “there are some people who have the conceit of learning, others conceit of wealth, yet others have the conceit that they are born in a renowned family. Learning, wealth and good birth are sources of conceit to those who lack self-control. To the disciplined they are the very sources for the exercise of self-control.”

Vidya mado dhana mado abhijata madastartha
Mada ime avaliptanam taeva mahatma dambah

Property is upheld as a necessary institution by the Hindu, but the holder of it is asked to use it for just purposes and hold it as its trustee. The Hindu concept comes very near the Gandhi’s trusteeship theory of property. It is not given to men to indulge in all their desires and seek gratification in all the ways.

Kalidasa in his sage of the Raghu rulers exemplifies the ideals to which instrumental values like wealth and power must be used. The Raghu kings “acquired wealth for giving away, spoke sparingly in order to be truthful, they were desirous of conquest for fame and they entered upon married life for progeny”. We should not have an ascetic loathing for money and be afraid of it. We must use it wisely.
Manu requires us to give a part of one’s money in charity, and keep a part for the rainy day and spend the rest for himself, his family and dependents. In short, “all wealth belongs to the Divine and those who hold it are its trustees, not possessors. It is with them today; tomorrow it may be elsewhere. All depends on the way they discharge their trust while it is with them; in what spirit, with what consciousness in their use of it, and to what purpose”.

Hindu spirituality does not put a ban on money, it seeks to conquer it for the divine and moral use of men. To neglect it would be to strengthen the enemy who will use the money for the increase of evil. We should not fore share all wealth, but must use it for social purposes. One has to be entirely selfless, scrupulous, exact and careful in the use of money. Purity in matters of money in a great virtue (artha suddhi).


Self-protection is to be always kept in view. Surely the self has always to be protected. Wealth is one of the great protectors.

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The Hindu Concept of Wealth and Its Function Part 1

Dr. Shanker Adawal                                                                  

Part 1

Human Life is viewed and looked upon buy Hindu thinkers and sages as the training ground (sadhana kshetra) for man to unfold the potentialities and integrate tem into a pattern. The human being is a blend of the divine and disbolic, he is dust and divinity combined. The human being has to put himself to such a training as to hold back the cursedness and lust on him and grow the divine element in him. Hinduism has proclaimed a scheme of fourfold values (aspirations) as governing the growth of human life. Human life has to be lived according to plan and not left to itself to shape as it grows.

The four-fold values can be classified under two heads, the first, the values artha and kama are the basis of human existence. They are possessions and passions. The life of man consists in his desires. Man is described by the Upanishads as a collection of desires. As is his desire, so is his nature. To fulfil the desires, man has to earn and gather material aids, i.e., wealth. All such material aids go under the name of artha. It is an instrumental value. It should not be pursued as an end in itself.

Man is not merely an economic being for he has other aspects characterizing his life. The pursuit of wealth becomes value (Purushartha) only when it does not contravene the canons of social justice and morality (Dharama); otherwise it becomes a dis-value and stands condemned. Both passions (kama) and possessions (artha) have to be regulated by dharma.

The term artha comprises the whole range of tangible objects that can be possessed, enjoyed, shared and lost and that we daily require for the upkeep of our life and family.

Artha is absolutely necessary for man’s life It is the source and sustenance of all virtues, not so speak of the mere gratification of desires. Without wealth virtues become impracticable. Poverty is never glorified as a virtue. At the beginning of all our spiritual ceremonies we resolves (samkalpa) that it is performed for securing all the four values. Wealth is not neglected.

The common-sense poet Bhartrihari sings the praise and function of wealth in ten verses. He points out to us how it is necessary for all men to live a dignified life. It is wealth and money alone that enables us to live a live of independence without appeal to others for our livelihood. One is asked to adventure forth appeal to others for our livelihood. One is asked to adventure forth on the high-seas for securing fortune. If a man cannot support himself and his family on the material plane, how could he work for moksha which is very difficult. Even those who talk of sanyasa (renunciation) must acquire something to give it up. They cannot renounce nothing; it is empty sanyasa, a mockery of the concept.
The Hindu ethicists have insisted on the necessity of man to ear his livelihood by the sweat of his brow while he is fit, strong and young. For achieving anything substantial in human life, one must be free from indigence and misery and enjoy a certain degree of economic competence. He must seek as far as possible to be self-sufficient.

Poet Nilakanta Dikshit writes that “Dharma is earned by artha and by dharma artha is earned. The one is the means and support of the other. Artha is the source of the whole world. The loss of wealth spells ruin. Moksha cannot be attained by poverty.”


Arjuna in the Mahabharata holds the view that dharma and kama are the limbs of artha. In the Ramayana Lakshmana eloquently praises the function and the worth of wealth. He says: “From wealth amassed and increased all actions proceed as rivers from mountains. To the person of little power and energy bereft of wealth, all actions are extinct, like-rivulets in summer. If a person abandons wealth, he seeking happiness, begins to commit sin and wrong and leads a sinful life with increased longing for enjoyment. To the wealthy exist friends and relations. He who has wealth is regarded as a man of importance by people. He is considered a learned man. He is lucky and he is intelligent. To the man of wealth dharma and kama and all else are helpful. The man of poverty desirous of wealth and seeking it finds it difficult to get.”

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Neechabhanga Raja Yoga of Mars

Dr. Shanker Adawal                                                                  

In the hierarchy f planets Mars exerts his special influence upon the in habitants of the earth due to his proximity to the later. During his transit through the zodiac belt he starts from his own house in Aries (positive sign), attains debilitation (Neecha) in Cancer 28 degree, traverses to his own house in Scorpio (negative sign), moves to his exaltation (Uchha) Capricorn 28 degree. Similarly, other planets have their points of debilitation and exaltation. But Neechabhanga Raja Yoga of Mars is of paramount interest to astrologers because of its efficacy in transmitting its influence at an alarming rate to the native. Effort is made here to study this Yoga of Mars in all its relation with other planets.

Neechabhanga Raja Yoga

We shall study how Neechabhanga Raja Yoga forms. When a planet attains his debilitation point

(a) If the lord of that neecha house or the lord of its uncha house (7th from it) occupies Kendra position from Lagna or the Moon;

(b) If the lord of that neecha house occupies his house or exaltation or Kendra; and

(c) If the lord of that neecha house aspects the neecha planet, a person who is endowed with one of the foregoing three combinations will be highly respected and will be charitable minded. The effects of neecha position will be more pronounced when the native happens to pass through the neecha Dasa of that planet. Mars controls three asterisms, Mrigasira, Chitta and Dhanishta. If a person is born under any one of the above Nakshatras, according to the Vimshottari system he starts with mars Dasa followed by Dasaf of Rahu, Jupiter, Saturn, etc. Further, his natural friends the Sun, the Moon and Jupiter must also be well placed in the horoscope. That means from the position of Mars they must be either placed in upachayas or in trines or in Kendras. However, if they are lords of evil houses it is equally good if they occupy their evil positions, without broadcasating their evil effects to other good Bhavas. Similarly, if his natural enemies Venus, Mercury, Saturn and Rahu are in good positions, Mars will not be in a position to champion his cause as effectively as he otherwise would do. For studying marital aspects Mars-Venus axis has to be carefully examined.

House Effects

In brief, Mars in the 1st house indicates scars on body, irritable temperament and tactful but hot temper; in the 2nd house, industrious, short-tempered; strict, of unfinished education, perverted in arguments and agriculturist; in the 3rd house, good-natured, capable, wealthy, detrimental to brothers and sisters, unhappy wife or husband; in the 4th house, owning lands, vehicles, houses, sick mother, dislike for friendship; in the 5th house, inimical to children, wicked, petty-minded and trouble-monger; in the 6th house, lucky, famous, wealthy, libertine outlook toward sexual life, protection against ill-health; in the 7th house, inimical to wife or partner, disease in the private parts, public agitation against him, trouble from women and fighting nature; in the 8th house, inimical to wife or husband, partners’ life in threat subject to surgical operation of a serious character, suffering from heat, scapegoat; in the 9th house, pound, overbearing, not beautiful, wealthy, harsh, sensitive, invalid father; in the 10th house, dynamic personality, inexhaustible energy and drive, capable of great things, short-tempered, unthinking; in the 11th house, bad for mother, deceitful friends, joyous life and rich; in the 12th house, tyrant, forbidden acts, industrious, charitable, neither wife nor riches.


From the above indications it is clear that the position or Mars in the upachaya houses, in particular, the 3rd, the 6th and the 10th are good. Further, whenever friendly planets the Sun, the Moon and Jupiter pass through Cancer 28 degree wherein Mars has his debilitation in a horoscope where Mars is a Yogakaraka, good effects from these planets will be invariably felt. Again, of the three planets, Jupiter is in exaltation in Cancer 5 degree, where his friend Mars is in debilitation. But the Sun and the Moon, after passing through their exaltation in Aries 10 degree and in Taurus 3 degree are fast descending (Avarohana) to their debilitated positions at the same degrees in Libra and Scorpio respectively. A planet is more powerful when it is ascending (Arohana) to its exaltation. With flood-lighting the intricacies of a planet in a particular position, we may propound a general principle that whenever it attains digbala (double strength due to Bhava position and lordship) and even if his friend suffers a debilitation, that digbala acts as a cushion and gives rise to Neechabhanga Raja Yoga to the suffering planet.

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Effects of Neechabhanga Rajayoga

Dr. Shanker Adawal                                                                  

The word `Neecha’ literally means meanness. Actually `Neechabhanga’ refers to cancellation of debilitation of a planet. A debilitated planet usually confers all sorts of troubles, tortures, unhappiness, misery, sickness, chronic ailments and all sorts of obstacles in the path of progress.
Dr. B. V. Raman in his book `Hindu Predictive Astrology’ has said, `A debilitated planet gives evil results like losses, mean birth, troubles from various sources, quarrels with parents and relations, imprisonment, hating of God. Later at a time until and unless its debilitation gets cancelled, the native hardly gets success in his life.

Pandit Gopesh Kumar Ojha in his book `Hindu Predictive Astrology’ has said that planets in debilitation confer the most worst and evil results. Phaladeepika (verses 26-30) states that if at birth a planet is debilitated all if the lord of its sign of its exaltation b e in a Kendra (square) of the moon or ascendant, the native will be king and a righteous ruler.

Neechabhanga Rajayoga is formed when the lord of the sign in which the debilitated planets is placed be in an angular house from the Moon or ascendant. It is believed that the native after cancellation of debilitation becomes very rich, wealthy and prosperous.

The general belief is that a debilitated planets unless gets cancelled usually confers very evil results. The native suffers too much in his life. If two or three such debilitated planets are placed in a horoscope, the native turns into a violent criminal. Take for example the horoscope of Nathuram Vinayak Godse who killed Mahatma Gandhi. In his horoscope, there are two debilitated planets i.e. Mars in Cancer and Saturn in Aries. The lord of the lagna is placed in the 12th. All these evil planetary positions made him very cruel. (Born on 19-5-1910 a 8-29 a.m.)

Benefics like Venus and Jupiter when get debilitated inflict less miseries, troubles, obstacles in the path of progress. But malefic when debilitated inflict more troubles, miseries, sickness, chronic ailments and various other hardships. The native hardly succeeds in life. The violent malefic are Mars, Saturn, Rahu and Ketu. But the most worst result is seen when Ketu is posited in Gemini and Saturn in Cancer or in Leo. The usual debilitated position of the planets are the Sun in Libra, Moon in Scorpio, Mars in Cancer, Mercury in Pisces, Jupiter in Capricorn, Venus in Virgo, Saturn in Aries, Rahu in Sagittarius and Ketu in Gemini. As Rahu and Ketu eclipse the Sun and Moon, Leo and Cancer are their inimical or detrimental signs. If Ketu is placed in Leo along with Mars and afflicted by 2 other malefic, the native may meet his death by decapitation or he may be beheaded. Take for example the horoscope of Forward Block leader – Hemanta Kumar Basu who was beheaded on 20-2-71 by some naxalites. In his birth-chart, Ketu and Mars are placed in Leo and in his 3rd house aspected by Rahu. The 6th lord is placed in the 3rd. (Born on 5-10-1895 at 3.30 a.m.)

Mantreswar  has said, `Neechabhanga Rajayoga usually makes a native a great political leader or a great statesman”. I will now explain this with some example horoscopes as under:-
1. Alobert Einstein: Born on 14-3-1879 at 12.00 p.m. Birth chart: Gemini-ascendant; Cancer-Ketu; Scorpio-the Moon; Capricorn-Rahu and Mars, Aquarius-Jupiter; Pisces the Sun, Mercury, Venus and Saturn.


He was a German-American Scientist. He was famous for his Theory of relativity. He also made outstanding contributions to the Kinetic theory of matter and the theory of specific heats, and was one of the pioneers of Quantum theory. Mercury is debilitated in his birth-chart but the lord of the sign Jupiter is placed in an angular house from the Moon. Mercury itself is placed in the 10th from the ascendant which constituted Neechabhanga Rajayoga. The result is that the native rose very high in life.

2. Chakraborty Rajagopalachari (Born in 1879). Birth chart: Scorpio-ascendant, Venus and the Sun, Sagittarius-Mercury; Capricorn-Jupiter and Rahu; Pisces-Saturn; Taurus-the Moon; Cancer-Ketu; Libra-Mas.

He was Governor General of India from June 1948 to January 1950. He was the Chief Minister of Madras from 1937 to 1939. Jupiter is debilitated in Capricorn and its exalted sign in Cancer. Its lord the Moon is placed in an angle (7th) from the Ascendant which constituted Neechabhanga Rajayoga. The result is that the native rose to the top position in his life.

3. Dr. Sarvapalli Radhakrishnan (Born on 5-9-1988 at 9.00 p.m.). Birth Chart: Aquarius-Ascendant; Cancer-Saturn and Rahu; Leo- the Moon, Sun and Mercury; Virgo-Venus, Scorpio-Jupiter and Mars: Capricorn-Ketu.



 He was President of India from 1962 to 1967. Venus is debilitated in Virgo and its lord Mercury is placed in an angular house (7th) from the Ascendant which constituted Neechabhanga Rajayoga. It helped him to become the President of India.
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Raja Yoga and Politics Part 3

Dr. Shanker Adawal                                                                  

Part 3

Coming to her personal life is a very rich lady owning orchards, agricultural lands, palatial mansion, vehicle and other paraphernalia. Her first son is an advocate and he is having some sort of legal practice. Her second son is employed in a factory as an Assistant Executive. Both the sons are Advocates by qualification. The wife of the second son is richer than this lady and therefore she does not permit the mother and the son stay together any time. The interplanetary war occurring in the 5th house in which the 5th lord is defeated has caused such situation. The 7th lord Kuja, occupying the 4th house with Rahu and aspecting the 7th house contemporaneously with Sani and occupying the 7th place from the Navamsa lagna made her a widow during her middle age. The second lord in the 5th house being combust made her dependent on her daughters-in-law and the sons.

It may be seen from this analysis that  on the face of it, the horoscope is not very strong. Because of the strong Adhi Yoga the native became the minister-even though she is not capable as such; and she was commanding very great political respect. Even though she is not holding any important position now she is respected by the local people and grass-root workers.

In any horoscope the 5th house and the 6th house occupied by benefic planets make the native’s social, economic and political life fairly very happy, decent and enviable. But if the 5th or the 6th house is occupied by two or more mutually inimical planets-as in this case where Sani and Surya are mutually inimical, they do not give complete happiness mark somewhere in the history of the native. It may be seen from the Navamsa chart also that the 7th place from the Navamsa lagna is occupied by strong Kuja aspected by Sani. Lagna being Vargottama and Yogakaraka Sani being Vargottama are two strong points in any horoscope to be reckoned with. But whenever there is contemporaneous aspect of Sani and Kuja on any house the significance of that house will be either destroyed or mutilated. If such aspect occurs both in the Rasi chart and in the Navamsa chart the outcome will be anybody’s guess.

The 2nd lord being combust did not give the native very high education but the 8th lord in the 6th house gave her a lot of courage, success and capacity to become a cabinet minister. It may be seen that in the Navamsa chart also Guru, Budha and Shukra are in the 7th, 8th and the 9th houses from Chandra. Such presence does not constitute any special Yoga by itself; but it is understood that this combination has added its own benefic rays on the good luck of the native.

In her case Gaja Kesari Yoga, Adhi Yoga and Utkrishta Raja Yoga have become Anubhava Yogas but these have manifested only during Guru Dasa, Guru and Sani Antar Dasas.


An astrologer should not be carried away by too many benefic Yogas alone in any horoscope. He should take the horoscope in its totality and then come to conclusions about one’s future-whether it be politics or social life or finance or family happiness. In other words an astrologer should not run to  hasty conclusions just by seeing one or two glorious things in any horoscope.

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Raja Yoga and Politics Part 2

Dr. Shanker Adawal                                                                  

Part 2

In this horoscope the following points are worth noting:

(a) Budha, Guru and Shukra are in the 6th and the 7th places from Chandra causing a very strong Adhi Yoga.

(b) In this case Guru happens to be the 8th lord and the presence of the 8th lord in the 6th house causes Harsha Yoga. When Guru occupies the 6th house as the 8th lord or the 8th house as the 6th lord (this is for Tula Lagna or Vrishabha Lagna) it confers on the native Raja Yoga of the first order.

(c) The lady was born in Bharani Nakshatra. The lord of the lagna is no doubt debilitated, and is combust but it is ahead of Surya. Similarly, the lord of the 2nd and the 5th house though combust is also ahead of Surya. Neecha (debilitated) Shukra occupies the 5th house along with Surya but it is 6 degree ahead of Surya. In this horoscope all the 7 planets other than Rahu and Ketu) are in 4 houses namely the 12th house, the 4th house, the 5th house and the 6th house from the ascendant and in the 5th house, the 6th house and the 7th house from Chandra. Mandi occupies the 3rd house but it is not aspected by Guru. Kuja and Rahu occupy the 4th house very decently aspecting the 10th house which house is contemporaneously aspected by Guru.

In the Navamsa chart Guru occupies lagna Navamsa and Sani occupies vargottama Navamsa. The Sun is exalted in the 112th place from Navamsa lagna which it shares with Budha – Surya and Chandra are in Sama Saptma navamsas. The lord of the 7th Navamsa house, Kuja, is in its own Navamsa. Kuja is in shashtashtama with Shukra and in Argla with Chandra.

In the Bhava chart Sani and Guru occupy the 6th place or Satru Bhava, and Surya, Budha, Kuja and Shukra occupy the 5th place or Putra Bhava. As mentioned earlier Gaja Kesari Yoga is reasonably very strong in this case. Both Adhi Yoga and Gaja Kesari Yoga make the native equal to a ruler. Of the two Yoga Adhi Yoga is stronger. It is said that when Budha occupies Kanya Rasi and is ahead of Surya and when Budha, Shukra and Sani occupy any one Rasi which is the Trikona-Rasi or Kendra-Rasi the three planets make the native a ruler or equal to that. The 9th and the 10th lord Sani occupying the 5th place itself makes the native a ruler or equal to that. Now we explain the history of the native.

She was born in a Brahmin family which was traditionally a family of matured, reputed and respectable politicians. Her husband was a lawyer and she had been married when she was very young. But she lost her husband during her prime of life. Even tough she is not very much educated she was very active as a politician and was considered a favourite of the top politicians of her State.


She became a Deputy Minister during Guru Dasa, Guru Antar Dasa which was ruling from 1-7-72 to 18-8-74. She became a full-fledged Cabinet Minister when Sani Antar Dasa was ruling and she was holding a very important portfolio. She became indispensable due to political and tactical reasons. She earned huge money during that period and she became arrogant. She did not care even for her co-borns, mentors and well wishers. She was thrown out in the election in. Since then she has not been able to get any political position whatsoever; either as an MLA or as a Minister or as a Chairman, of any Corporation. She was even refused interview by Chief Minister. Her strong Raja Yoga operated only during Guru Antar Dasa and Sani Antar Dasa. Even though Budha is in the 5th house, owned by it, Budha threw her out from prestigious political position – since it is combust and since it is defeated in interplanetary war with Venus. She aspired to get a good political position during Venus period but she could not succeed inspite of top level influence. The reason is that Venus is combust and Venus is debilitated. Her Adhi Yoga did make her a minister, but since Budha and Shukra are in interplanetary war and since both are combust these could not give the native any political or social position thereafter.

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Raja Yoga and Politics Part 1

Dr. Shanker Adawal                                                                  

Part 1

It is wrong notion among astrologers that only those whose horoscopes have got numerous Raja Yogas are likely to become Governors, Ministers or equal to that. What is important is not the existence of many Yogas alone; but the Yogas themselves should be effective, the native should have luck to enjoy the benefits of the Yogas and, the last but not the least, the Yogas should manifest during appropriate ages. Above all, there should be no cancellation of Yogas or their effects. Furthermore, even if there are no Yogas but the horoscope is fairly very strong otherwise, the native will live a happy and prosperous life. In spite of many valuable Yogas being present. The native may not enjoy the fruits of the Yogas for long if the dasha periods are not favourable and if the transiting periods (Gochara) of major planets are not favourable when such important Yogas manifest. Again, the time must be favourable, the native should have or get divine blessings and he should strive to achieve the benefic or advantageous results of fairly strong and good Yogas.

For a person to become a Minister or equal to that or to become a Collector, Magistrate or Judge or Secretary or Commissioner the 6th house, the 10th house and the ascendant or the 6th house, the 4th house and the ascendant and the lords of these houses must be very strong. If one of them is weak or is in interplanetary war, combustion or debilitation-either in the Rasi chart or in the Navamsa chart-the native might no doubt become a minister or equal to that, but the person may not continue in that position for a long time. If, however, a very good Raja Yoga exists in a horoscope then political office or a high position is certain almost throughout one’s lifetime. In this context I wish to discuss one or two horoscopes for illustrating the point. As a prelude to that let me recapitulate certain astrological principles which make a person a King, Minister or equal to that.

1. A person having a strong Gaja Kesari Yoga, notwithstanding the sign or the house of occurrence of such Yoga in the horoscope, will become politically very important at some stage or other. If his 4th house and the 4th lord are strong he will attain these without much efforts. But if the 4th lord is weak he may have to put forth Herculean efforts. If the 4th lord obtains Neecha Navamsa he will always face lost-minute failures.

2. If the 10th house, the 9th lord and the planets aspecting the 10th house are strongly placed, the native is likely to become a Minister, King or equal to that. If the planets are in Aarohan the native will attain the positions during young or middle age. If the planets are in Avaroham then the good luck will come only during old age.

3. If the 6th house is occupied by a benefic and it creates a very strong Raja, Dhana or Gnana Yoga then the native is likely to become a Minister or equal to that. But if the 6th lord is placed in the 8th or the 12th house from the 6th house or from the Lagna, then the native will not be able to achieve any useful result.

4. Even if Mercury or Venus is combust it will confer Raja Yoga on the native provided Venus or Mercury  is ahead of Surya.

5. The aspect of Guru on the 10th house, the aspect of Mars (Kuja) on the 10th house or the aspect of the Yogakaraka on the 10th house makes the native a King or equal to that. These aspects or occurrences may or may not glorify one’s personal life but that is a different matter.

Here we are only concerned with political life or career of a native. In a horoscope where there is Adhi Yoga the native invariably rises to dizzling heights in career or politics especially during Guru Dasa or the Dasa of the lord which occupies the 7th house from Chandra – from among Mercury, Venus or Jupiter.

We now explain the horoscope: this is the horoscope of a lady born on 28-9-1923 at 22 degree 13’N/82 degree 12’E. She was born at about 21 hrs. 27 minutes.
*Sani, Surya, Budha, Sukra




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