Sometimes this order used in a reverse manner which starts from the Moon to Saturn according to their mean speed. There are some more other orders which might be rarely used but Nakshatra lordship do not follow any of them.
As far as I know, the only astrological system employs this order is ancient Persian system although this order as well as many other parts of Persian astrology was lost and never introduced to contemporary astrologers. This order is pretty simple and logical.
Frist place is for the Sun because it is exalted in Aries. Many astrologers such as Maharishi Parashara consider Taurus as exaltation signs of Rahu while many other as well as Persian astrologers consider it exalted in Gemini. Now I explain how this order makes the Nakshatra system clear. Most of modern astrologers think that Ashvini is the first Nakshatra just because it is on the first degree of sidereal zodiac.
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They are right only when we think that Indians always used the sidereal signs and ashwini logically would be always on zero degree of sidereal Aries. But is it true? In many older works krittika was mentioned as the first Nakshatra. According to this clear definition, Krittika should be the first Nakshatra.
Even the Dasa phalas Results of Dasas of planets are given according to this order. If you check the alphabets associated to Nakshatra padas you will notice that the vowel A is assigned to first pada of Krittika. Yet there is another important point here about using tropical signs in Indian astrology. I think that Indian astrologer used to employ tropical signs and sidereal Nakshatras and it seems that using sidereal calculations for both Signs and Nakshatras is a recent approach.
By recent I mean at least several hundred years of course!
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This subject needs a very deep discussion and more research. Just keep in mind that once upon a time vernal equinox was in Krittika which was the first Nakshatra on that time and in pretty makes sense that lord of Krittika is as same as exaltation lord of Aries which is the Sun. If we reorder Nakshatras in their previous form, nothing will be changed in our calculations.
The only change is that the first Nakshatra will be Krittika and its lord will be the Sun. The only change is to putting Krittika as the first. After reordering Nakshatras, the relations will be clearer. This order is more similar to the forgotten Persian order of exaltations. As you can see, by a simple comparison, most planets are the same but still two little difference can be seen. Mars and Saturn are not on the same place. If we simply exclude Mars and Venus, both systems will be same!
So we need to ask why this change was made. Is it by mistake or there is a reason behind it? It seems that Indian sages made some little changes in the system they gave from Persian. They might had not known about the reason behind the system or might had decided to localize it according to their own concepts. In both cases, they changed the order. The only thing that I can think of is about planetary friendship. There is a very famous planetary friendship or Graha Maitram which divides the planets into two groups of Daivy and Asuri.
In the first groups, the Sun is the leader and Saturn is the leader of opposite side. It seems that Indians used this system to adjust the order.
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Therefore, Mars moved after luminaries and Saturn comes before other Asura Planets. By this little change, all Daivy planets are at the first part and Asuri group is the next part.
The structure of Yogini Dasa is more match with the mentioned order of exaltations and despite Vimshottari Dasa, its structure is not changed that much. The only change which is not reasonable is swapping the Moon and the Sun. Despite Parashara, there are some other texts which suggest the Sun as the first planet in Yogini Dasa and here I see a reason to trust the other ideas rather than Maharishi Parasara.
It seems that religious and philosophical viewpoint of Indians made them to adjust the system they gave from Persians and develop their own system. Directional systems made by Persians first and Indians applied that system by associating the modified version of order of exaltation to Nakshatras and making a new system which is known as Nakshatra Dasa. Persian system was not as flexible as Indian Dasa system we know today but still it was based on a very clear basis which was planetary exaltations.
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Now there is a question. Is it good to use Vimshottari Dasa according to original order of exaltations? Develops Makara careers in governance, hierarchical leadership, empire. Develops Kumbha careers in community activism, economic linkage, large-scale networks. Develops Meena careers in intuitive development, divination, esoteric philosophy, psychic and spiritual guidance, and various forms of teaching.
Vrischika-Vishakya pada-4 is often a forceful personality whose capacity to inject Shakti into stagnant situations is highly empowered. Pada is typically saddled by debt, argument, and illness so as to maintain understanding of the common folk. Yet the Pushkara Navamsha Vrizchika pada-4 shifts Guru into rulership of bhava 2 and 5 becoming distinctively financially privileged and often a celebrity too.
Develops Mesha careers that are innovative, pioneering, and surging with physical energy. All Vishakya energy provides moments of stunning and shocking enlightenment. Pada-4 enlightens differently from Thula pada Pada arranges and re-arranges the scene-lighting to expose the bigger picture. Pada-4 creates a safe space Karkata then uses individual jolts of dangerously brilliant insight to shake, shock, and stun the target into changing its signature frequency.
Vishakya pada-4 operate from a level of wisdom-mastery that has benevolent and also less benevolent consequences. Pada-4 evokes a challenging mixture. Its lineage treasury of valuable goods and conserved knowledge 2 mixes with the ego-enflamed celebrity of center-stage roles 5. This juxtaposition leads to complex outcomes for pada All Vishakya folk throughout pada are blessed by a strong conviction that the broad truths are fully represented by their viewpoint. It is virtually impossible to sway them from their convictions because they have already seen their truth.
The Vishakya folk are not seekers; they are enlighteners and provocateurs who inject sudden insights into the situation. Vishakya natives, like Punarvasu and Purvabhadrapada, are born knowing their truth and they perceive the incarnation as an opportunity to serve others by preaching upon their doctrine. Typically the end of their trajectory is rather inglorious.
Guru plays a salient role in the nativity, and Vimshottari periods of Guru bring forth their inner proclivity to fill the roles of teacher, preacher, shocking enlightener, and guide. These people are overbearing in their desire to get things done. They are very active but not popular, since their manner causes causes people to actively dislike them and to resent their extreme aggressiveness. Tact and kindness are qualities which they should try to develop.
Vishakya indicates the tremendous build-up of atmospheric energy right before a Thunderstorm. There may also be magnificent insights , and a spectacular capacity for healing others through extraordinary compassion. Yet, the body of the native must find some way to process these continuous shocks. Vishakya tends to build up a huge accumulation of astral current a variety of electricity , which is contained in a state of compressed, highly charged excitement — awaiting the signal to release.
Anuradha brings the tremendous release of healing rains. Vishakya personalities are often very attractive , with bright-dark eyes and a lightning-flash smile. Visaka natives generate electrically charged human contact via quality of voice, brilliant eyes, and gentle touch. Their shakti is tangible.