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Astrologer Aditya Guruji

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Aamedam, erudhu sura nandu kanni

Aiyndhil karu naagam amrandhu nirkil

Poomedai thanil thuyilum rajayogam

Pottriduvar veru innum pugalakkelai

Emaradhe nangu kendrathilum

Idaividamal graham irundagil

Themevu parvathama yogamagum

Seeman aaguvan rajayogam cheppe…

The above-mentioned verse on Rahu appears in one of the most revered tamil astrology books, Jataka Alankaram, and is famous to be known to almost all the astrologers.

The first three lines of the verse says, when Rahu occupies one of the five zodiac signs of either Mesha or Rishaba or Kataka or Kanya or Makara, then the native would have Raja yoga (beneficial combination as though to make a king) even while sleeping on a bed of flowers.

The next four lines talks about the placement of planets continuously in all the four angular houses giving rise to a very special “Parvatha yoga (a favourable combination)”.

There are contradicting theories with a set of people believing that this yoga operates when Rahu is seated in the zodiacal signs as indicated above with “planets in the four angular houses”, while another set believes that planets in all the four angular houses  without any exception, to ascendant with Rahu’s placement in one of the houses as stated above gives rise to this Parvatha yoga.

In “Jataka Alankara” too, the explanation to this verse is indicated to be the placement of planets in the four angular houses to the ascendant only.

What I have realised on the basis of my research in astrology for 30 years is that when Rahu is seated in one of the houses Mesha or Rishaba or Kataka or Kanya or Makara as indicated above and planets are continuously placed in the angular houses to Rahu, that means one planet placed along with Rahu in the same house, next one in the 4th house to Rahu, one planet along with Kethu in the opposite to Rahu and one planet in the 10th house to Rahu, then immense Raja yoga(favourable combination closer to making of a king) could be realised during the dasa of Rahu.

In such an arrangement, with Rahu in the 11th house and  all the planets  placed in Panabara house like 2 or 5 or 8 or 11, then the lord of fortune could be placed in the  2nd house, the lord of profession could be placed in the 5th house and aspect the Rahu. The lord of wealth(2nd house owner) could be seated in the 8th house and glance his own house and the lord of the 5th house could be placed along with Rahu and could aspect the lord of profession.

In this angular configuration, Rahu would grab the strength of all the planets that are connected and would bestow biggest gains and financial upliftment during his dasa.

Similarly, when Rahu is placed in the 3rd house, then the remaining planets would be placed in the Apoklima houses like 3rd, 6th, 9th and 12th.

In this configuration too, when the lord of fortune is seated either in his own house or placed along with Rahu and glances his house with the remaining lords of evil houses exchanging their placements, then Rahu would give favourable results.

At the same time, this yoga would bestow complete favours when the planets are continuously placed in all the angular houses(without any break) from Rahu. If there are no planets in one place or  planets are placed in both sides of Rahu and Kethu, leaving them alone, is also a favourable combination.

This yoga would be fruitful only when Rahu dasa is operational. The effects cannot be felt to a large extent in the bhuktis.

In a way, I would compare Rahu with “Vaali”, who was hideously defeated by Ram in Ramayana. The character of Vaali in Ramayana had the virtue of grabbing the strength of anyone who fought with him face-to face. Hence, SriRama had to hide and  shoot his arrow to conquer him.

Similarly, Rahu would grab the strength of the planets glancing him by being in the opposite house entirely and weaken him to almost nothing.

For example, the dasa of Mangal placed along with Kethu and glancing Rahu would be devoid of any favourable or unfavourable effects. But, in the following dasa of Rahu, he would give the results of Mangal almost totally.

Similarly, Rahu would give away all the benefits of “Kela yoga(wealth giving combination)” of association of Guru with Kethu. During the dasa of Guru, the effects of dasa of Rahu would continue.

At the same time, Rahu would not be able to take away the effects of Guru, that is not placed in the opposite of Rahu, but glancing him through his special aspect. That is when Guru is placed in Trinal houses to Rahu, then Guru would not get weakened even though he would glance either by the 5th or 9th aspects.

Special angular aspects of Sani and Mangal would not give favourable results, when glancing Rahu in at a particular configuration.

Mangal has a  special 4th angular aspect and Sani has a special 10th  angular aspect. When they are placed in angular houses, say Sani in the 4th to Rahu and Mangal in the 10th, both of them would aspect Rahu at the same time.

(I have indicated earlier in this series, that Rahu should never get associated with Sani or Mangal).

When Rahu is placed in such a configuration, Rahu would spoil the functionalities of the houses owned by Sani and Mangal including their significations during his dasa/bhukti or their dasa/bhukti.

Specifically, when Rahu is in such an angular arrangement with Sani and Mangal, then during the dasa of Rahu and bhukti of Sani or dasa of Sani and bhukti of Rahu would lead to bondage in the job and since Sani is the significator of profession, would also lead to effects like losing the job, erosion in profession etc. and since Mangal is the significator of siblings, during the dasa of Rahu and bhukti of Mangal or the dasa of Mangal and the bhukti of Rahu, would give rise to effects like loss of sibling, resentment with siblings etc. with additional negative effects connected to the functionalities of the houses owned by them.

If the same arrangement is inverted with Mangal being placed in 4th house to Rahu and Sani in 10th, then both of them would glance Kethu collectively and all the effects mentioned above could be expected during the dasa of Kethu and the bhukti of Sani or during Sani dasa and Kethu bhukti and Kethu dasa Mangal bhukti or Mangal dasa Kethu bhukti.

I would state another general comment….

As Rahu is the northern node of Chandra while Kethu is the southern node, that is Rahu is in the upper track of Chandra and Kethu is in the downward track, Rahu would give good results when placed in the first six signs of zodiac starting from Mesha upto Kanya and Kethu would give good results when placed in signs between Tula and Meena.

What is the intricacy in terming the five signs of zodiac starting from Mesha, Rishaba as the favourable houses of Rahu?

All the scriptures in astrology indicate Mesha, Rishaba, Kataka, Kanya and Makara to be the five signs of zodiac that are considered favourable for the placement of Rahu.

Rahu that is placed solitarily in these five signs, would give the same effects as the owners of these houses by transforming himself as the owner. On the contrary, if he is conjoined with any other planet then he would give a different result as per the character of the planet that has conjoined.

Our scriptures indicate that amongst the 12 signs of zodiac, the four moveable signs, Mesha, Kataka, Tula and Makara are particularly very special and the planets placed in these signs are very powerful.

The reason for considering these signs to be special is further due to the fact that Mesha happens to be the ascendant of Kaalapurusha (person of the era) and the remaining signs happen to be the angular houses to the same.  Further, subtle fact is that the major planets attain exaltation in these four houses.

As the planets placed in moveable signs attain subathuva(beneficence), even the houses Mesha and Makara belonging to malefic planets like Mangal and Sani respectively, Rahu placed in these signs is supposed to be beneficial. If some of the houses are favourable for the placement of Rahu, isn’t the inimical signs beneficial for the placement Kethu? Hence, the static houses of Sani and Mangal being Kumbha and Vrischika happen to be the houses wherein Kethu gives favourable results.

If it is a fact that the moveable houses belonging to malefic planets would be doing good, would it not apply to the static houses of benefic planets? Rishaba, the only static house of natural benefic, Sukra, hence became a favourable place for Rahu. (It is worth comparing here that Rahu placed in Tula, the moveable house of Sukra does not give favourable results, vis-à-vis, Kethu placed in Tula does favours).

As the upper or northern node of Chandra, being in the six signs from Mesha to Kanya are supposedly the good signs of Rahu,  the houses owned by Guru, Dhanu and Meena, that are outside this ambit are not included.

This is the intricacy in considering four of the zodiacal signs to be favourable for the placement of Rahu, contained within the first six zodiacal signs of Kaalapurusha. This is also the reason for lesser benefits when Rahu is placed in Makara, the last of the five favourable signs.

If we try to analyse this further deeply, the propositions in my theory on “Paapa grahangalin sookshma valu(intricate strength of malefic planets), that the Rahu seated in these houses should gain strength by way the exalted power of Sani and Mangal, could be verified very precisely.

As Rahu is supposedly created from the shadow of Chandra and since Chandra himself attains a malefic status during waning phase, Kataka, the moveable house of Chandra and the last ascending dual house belonging to Budha, who is most often a malefic, have been assigned to Rahu to be his favourable houses.

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