Chapter 10

10.1 Karma Theory and Rahu-Ketu 434

10.2 Rahu-Ketu And Upasana 448

10 3 Remedial Measures 455

10.3.1 Remedial Measures for Rahu Dosa 458

10.3.2 Remedial Measures for Ketu Dosa 468

 Chapter -10

10.1 Karma Theory and Rahu-Ketu

One of the most scientific and logical imagination of Hindu

Dharma is the concept of karma theoiy. Karma theory is not a fanciful

imagination. Many researches have proved its validity. A study of

the different branches of knowledge flourished m India shows that

they have a definite relationship with the theory of karma. Hie

various philosophical schools developed in India are based upon

the concept of the theory of karma. The law of karma is veiy simple

according to which all the bemgs, not just human beings are

rewarded according to their own actions and intentions So, good

actions and intentions give good rewards and bad actions and

intentions give suffering and pam. The law of karma operates m the

life of each beings born m this world. Some believe m it while some

dont. The law of karma is available in Jainism, Buddhism etc with

certain minor variations. In Islam and Christianity also some

echoes of the law of karma is available.

According to the theory of karma, all the actions, both mental

and physical are binding. Through our actions, we bind our self to

the cycle of births and deaths. The echoes of the law of karma are

434
available in scientific branch also. According to the law of motion of

Newton, every action has an equal and opposite reaction, which is

nothing but the theory of karma. We have seen in our real life

experiences that the people with sincerity and preparations

sometimes fail while wicked and evil persons get success easily.

The reasons behind the success and failure explains the theory of

karma. The events which take place in ones life need not be the

result of the actions done m this life but results of the actions

which he did in his previous births This explains us, why people

with cruel mtentions and actions enjoy good life and good people

face failures. A small Kid, which is facmg a chronic disease, can

never be said as experiencing the result of the evil action done m

this birth. So, the previous births must be accepted.

The law of karma is based upon the cause and effect

relationship. As you sow, so shall you reap. Man is the architect

of his own life- these sayings have a direct relationship with the

law ofkarma All the beings bom m this word are called as Janya and

for the birth of Janya, a Janaka is required. Janaka is the cause and

Janya is the effect. Janaka can be considered as the extraordinary or

remarkable reason behind the effect. Janaka is the most required

reason in an event or action to take place though many other

reasons are also there. There is a strong relationship between the

cause and effect and there can be no effects without cause. So, the

435
cause of the effects can be understood through guess and the

effects can be guessed from the causes.

We know that, different types of things are bom m this world

There must be some definite reasons behind these births. This law

of karma is applicable m the life of human bemgs also. So, the

reason behind the birth of a child or any being is not related to this
birth but to previous births. All the actions, mental and physical

produce certain specific results. sickfa So,

the reasons behind the events and actions are past deeds, which
must be accepted by everyone. We know that there are lot of
varieties m the bemgs bom m the world and the mam reason

behind these varieties is their past deeds. So, the law of karma is

operative in the life of each and everything. If the theory of karma is

not accepted it is not possible to explain the destiny of man and all
the differences and disparities mspite of apparently equal does of
effort and will.

All the branches of knowledge flourished in India have a

direct relationship with the law of karma Vedas, Puranas, Ramayana,

Mahabharata, Smrtis have references to the law of karma.

W TFHT WW I

7T2JT ^ ||

Wf I

436
 w ^ ifiir W&r ch4ui'i^fj ii

The above two verses from Mahabharata and Ramayana clearly

explain us the law of karma. The fourteen years of life m forest by

Rama and war for throne between the Kauravas and Pandavas are the

results of karma.

Astrology and karma are interrelated. We can say that

astrology is also based upon the theoiy of karma.

TTfTsftr tot: i

cbMflH mr: tRj: I

wm' tt# xi# wrr: i1

Astrology reveals the result of our past karma expressed m terms of

the influences of Grahas Astrology reveals the consequence of our

actions which we do not remember m this life and are untraceable

in this birth So, In a way astrology helps us in finding out the
consequences of our actions in past life. Thatsway astrology has

been called as Atlndriya Sastram

tnftr ott tott n2

That which is beyond the perception of five senses and is

concealed in the past and future can be known practically through

437
Jyotisam Varahamihira3 says that the Hora Sastra speaks about the

results of the good and bad deeds done by men in their previous

births. I have already stated that scientific world also has the r
echoes of karma theory But, the scientific world has not accepted it.

The scientific world does not believe the law of karma and previous

births. They consider it as the creation of imagination. But they

have not proved the non existence of law of karma and previous

births. Still today the scientific world is silent in matters related to

birth and death. Scientific world has made tremendous inventions
and development over the years But it has not reached the position

to disapprove the law of karma Astrology is capable of answering the

questions of karma and provirus births, about which the scientific

world is silent

Karma is divided into Sancita Karma, Prarabdha Karma, Agami Karma

and Kriyamana Karma Sancita Karma is the sum total of the

accumulated karma of previous lives. It is the burden of your past

which is m your account and which needs to be exhausted at some

stage m existence. Prarabdha Karma is that part of your Sancita Karma

which is currently activated in your present life and which

influences the courses of your present life. Depending upon the
nature of your actions you are either exhausting it or creating more

Burden. Agami is the karma that arises out of your current life

activities whose consequences will be experienced by you in the

438
coming lives. It is added to the account of your Sancita Karma

Kriyamana is the karma whose consequences are experienced right

now or m the near future or distant future but m any case m this

very life. Actually Grahas mdicate these karmas operative m our life.

Grahas help us m finding out the positive and negative influences

which a person will expenence due to his past deeds.

w ^nfor: trto i
9^rriur ^n
qcfvd^nl^d ^pf m ^pw I
cT3RT wr: Ttf 4I

These verses depict the above factor. Astrology which is called as

futurology actually helps the man to put his life m the right path
Astrology is the most helpful branch of knowledge to mankind It
works as a good guide and friend m different walks of life.

Dharma, Arth, Kama and Moksa are the 4 objectives or aims of

life. Among these the concept of moksa is available in Hinduism

only Dharma is related to duties traditions customs of the people

Artha means wealth, kama is the satisfaction of desires. Hindu

scriptures teach us to earn our livelihood through good means

without violating the rules of dharma and one must satisfy his desires

with in the boundaries of dharma. Mans ultimate Goal is moksa or

salvation. The other three aims viz - dharma, artha and kama are

439
helpful m the attainment of moksa. But when one crosses the

boundaries of dharma he will be accompanied by suffering and pain.

So, in such a situation astrology is his best fnend which will guide

him to find solutions to his mistakes and problems and also guides

him not to mvolve m non Dharmik activities. So, m a way astrology

helps the man m-the attainment of moksa Thats way it is told that

Indian astrology has spiritual background also-

We have discussed about the relationship of Astrology and

the law of karma Let us know about the relationship of Rahu-Ketu and

the theory of karma In the previous chapters, I have stated many

details about Rahu-Ketu where I have told that the nodes dont have

the sign of exaltation, debilitation, MQIatrikona and own- houses In

certain sign like Cancer, Aquarius, dual signs and m certain

houses like 3,6 and 11, they give positive influences. But, In these

signs and houses also sometimes they give bad results. So, it is

impossible to judge the influence of the nodes They are considered

as mysterious Grahas and their influence is also mysterious. Nodes

are considered as Grahas in Indian astrology only Western world is

silent about the nodes. Predictions are impossible without the

nodes. So, they are indispensable m Indian Astrology. So, we can

say that the concept of nodes is purely Indian just like the law of

karma and previous births. Western world is completely silent on the

440
matters like previous births, law of karma etc. So, these concepts are

also purely Indian.

Many scholars opine that the nodes and the law of karma are

interrelated Actually nodes indicate our relationship with previous

births and past deeds. Thatswhy the nodes are absent m western

world. According to Indian Astrology, Ketu is the sigmlier of moksa

The concept of moksa is purely Indian and the concept of nodes

which signify moksa are also purely Indian. The dasa period of the

nodes are very important in ones life. Because, during their period
the life will be fully controlled by the past deeds of that person and
self control will be absent in his life. Generally during their period,
the native will be more materialistic and as the period ends he will
move towards spirituality.

Scholars like Muthswamy says that Rahu-Ketu are Karmagrahas

So, they have a prominent place in predictions. During the dasa

period of other grahas, the native can try to control the evil effects.

But in the dasa period of Rahu and Ketu it is impossible to control

the evil effects. During their period the native will be controlled by

his past deeds and it is impossible to find way to control it Ketu in a

horoscope indicates the previous birth and past deeds while Rahu
indicates how we are going to experience it and through which

441
matters we will be experiencing it Through Ketu we enter Karmaphala

and through Rahu we experience it.

Rahu and Ketu are considered as shadow grahas They are

invisible to the eyes Karmaphala is also invisible. Only we can

experience the Karmaphala and cant see it. The existence of Rahu -

Ketu are also known through their influences. So, both Rahu - Ketu

and karma are invisible, but one can feel it through their influence.

Thats way it is believed that they are mter related. According to

Bipin Behari, Rahu and Ketu are spiritually inclined planets

though their methods of arousing spirituality are different from

each others Both these planets are subjective. They deal with

subtler principles of life. Both these planets are sure m creatmg

their impact, they do not fail in their objective It may be a matter

of further investigations as to the cause of attributing shadowing to

these planets probably because of their operations on the

subjective and subtler nature of the human bemg, these planets

have been considered shadowy. Their impact is more on the hidden

side of life than on the outer or physical side. These plants are

considered malefic because they enable the individual to discover

that material attainments, worldly status, riches, health, social

relationships as a matter of fact all forms of material prosperity will

one day turn into dust and their futility will come to the fore. This

is what Rahu does. His actual influence and the way of arising these

442
thoughts are different for different individuals depending upon

their past and their individual nature. That is why any prediction

about the influence of Rahu is full of pitfalls.5

According to Manik chand Jain, Rahu and Ketu act as a

vaccum tube connecting the unknown past (Karma) and the known

present. In other words, Rahu-Ketu bridge the gap between the

previous form of soul to the present soul structure. It also enables

us to extra-polite the present soul structure and its possible
connection to the future soul form. This automatically ties down

with a concept of some form of the process of reincarnation. Rahu

and Ketu are actually pomts of soul magnetism, one pulling toward

the future and one coming from the past. The process which we call
life is to blend these two pomts mto a median of happiness for the
individual, so that his present incarnation is a symbol of his
transition from the past to the future. 6

The above opinions prove that there is a definite relationship

between the nodes and karma. There are certain points which we

must keep in mind before judging the Karmaphala Firstly, the signs

and house occupied by the nodes. The lords of the houses and

signs occupied by the nodes, which are called as Karmik Grahas

Lastly, the aspects between the nodes and other Grahas. These

pomts are really important m judgmg the Karmaphala I have already

stated that through Ketu we enter the Karmaphala and through Rahu

443
we experience the Karmaphala We must also keep m mind the time

houses of Rahu With a aim of help m the judgment of Karmaphala, the

r
12 houses are divided into 4 trikonas or grand trine houses 1, 5, 9
i

are the first trine, 2, 6, 10 are the second, 3, 7, 11 are the third

trine, and 4, 8 and 12 are the fourth trine. These trikonas or grand

tones are also called as Agneya, Vayuvya, Bhutattva and Jalatrikona

respectively. Ketu tells us about our past karms brought m this

incarnation and Rahu will tell how we are to redeem them. The

redeeming network of Rahu consists of the grand trine houses that

include the positions of Rahu in the natal chart. If Rahu is in the 7th

house, its distribution network will consists of houses 3-7-11. Ketu

has been assigned the responsibility of inlet of karmas from the past

life and Rahu is responsible for the redemption of past karmas m this
life, their location through the signs and houses m a birth chart

will help us to understand more of Karmik destiny m this life time

The position of the nodes m the natal chart help us m estimating a

general Karmik attitude or function in ones life.

Let us know the Karmik function m ones life with the help of a
chart.

444
 Mandi Asce Mer
99
Yen

Sun
99
Graha Chakra Rahu

Moon Jup
Ketu

Mars
99 99 99
Sat

28-7-1980, 2.36A.M, Bom at Cannanore, Balance of Moons Dasa

8years, OMonhts, 22 days, Sravana Naksatra, Makara Rasi

In this horoscope, Rahu is m third house and Ketu is in ninth house

Rahu is in the third house i e 3,7 and 11th are the house where the

native needs the growth in this life time. In this horoscope, the

position of Ketu i.e the Ninth house is the incoming point of karma

and the position of Rahu 3, 7 and 11 are for the distribution and

utilization of karma m the chart. Rahu is in Cancer and Ketu is m

Capricorn. Cancer is a watery sign and Capricorn is a earthy sign.

According to the house position, Rahu is m third house, a Airy

house and Ketu is m nmth house a fiery house. Cancer represents

Sattva Guna and Capricorn represents Tamasa Guna So, in this

horoscope, the past life Karmik energy is coming from earthy by sign

position and fiery element by house position. The Karmaphala is

distributed through watery element by sign position and airy

445
element by house position. Thus, the Karmaphala will be from water-

earth by sign position and Air Fire by house position.

The Grahas rulmg the signs of occupied by Rahu and Ketu are

called as Karmik controlling Grahas and they are Moon and Saturn.

So, they also have a prominent place m the judgment of Karmaphala

In this chart, Rahu is in third house and Ketu is in ninth house and
they indicate co-boms and father respectively. Let us know about
these houses. As the chart shows, the natives relationship with his
father and co-boms was never good. Native always had
misunderstanding with them. Natives dad never supported him m
his any works. The native was veiy good m studies. But, his father
didnt want him to contmue his studies. Native was very strong m
his aims and successfully completed his education career mspite of
the opposition from his father The misunderstanding between the
father and sun was so strong that the father didnt give him a

penny in his earnings. The ninth house, also' indicates Bhagya or

wealth and the native was devoid of it also because of his

misunderstanding with father. The position of Rahu m the chart is

the distribution centers of Karmaphala which includes the 3rd house

and the trines 7 and 11. The third house indicates brothers and the
natives relation with his brothers was not good. The third house
indicates the younger co-boms and the eleventh indicates elder co-
boms. Native has only elder co-bom and as said earlier his relation

446
with them is also not good. The 7th house is one of the times of Rahu

and it indicates spouse. Native is still unmarried and he is facmg

lot of problems m his marriage also. All these can be said as the

Karmaphala of the native

I have already sated that the ruling Grahas of the signs

occupied by Rahu and Ketu are also important in understanding the

Karmaphala In this chart Moon and Saturn are the Karmik Grahas

Saturn is m Virgo. So, Saturn, the Virgo sign and the fifth house all

are important m judging the Karmaphala Saturn is very slow m his

movements Mandasvabhava1 Native is also very slow in action. Saturn

is m the fifth house, which indicates intelligence, progeny, mental

status etc. The native is mentally disturbed always Always
confused and tensed and takes time m decision making Native
may face problems m progeny related matters also

Moon is the other Karmik Graha who is m ninth house,

Capricorn sign. So, Moon, ninth house and Capricorn sign are all

important in understanding the Karmaphala Moon is the sigmfler of

mmd mother etc. So, it indicates the mental instability and

mothers health. Natives mother is always under health troubles.
Actually I can say that she is living with tablets. Capricorn sign
indicates confusion because it is a mixture of crocodile and deer.
The native is also often confused. The aspect between the nodes

and other Grahas must also be considered m understanding the

447
Karmaphala The ruling period of the nodes, the transit of the nodes

also must be considered.

In this chart, the 3and 9 axis of the nodes indicate courage,

victoiy over the enemies etc. But, it also indicates certain draw
backs like problem with father and eo-boms. It is a good position
for success and spirituality also which indicates the natives touch
with spiritualism m previous births Native is more is more close to
his mother than his father and co-boms.

The technic above explained can be used m all the

horoscopes and we can understand the Karmik destiny of the

horoscopes. This system of Karmaphala and its possibilities are found

in Indian astrology only. But, this also requires lot of researches.

Accurate predictions m this field are possible only when some new

scholars come forward for more researches on Karmik destiny.

10.2 Rahu-Ketu And Upasana.

Rahu and Ketu are accepted as the eighth and ninth Grahas

among the navagrahas They are accepted as Grahas in Indian

astrology only and their acceptance as Grahas shows their

importance also. Their references available in Ramayana and

Mahabharata shows us that, they were accepted as Grahas in that

period. Many details on Rahu and Ketu are explained m the earlier

chapters. The acceptance of Rahu -Ketu as Grahas indicates the

448
 acceptance of positive and negative influences of them on beings.

Astrological texts recommends several types of remedial measures

to decrease the negative influences of Grahas Before knowing about

the remedial measures we must know -about -worship or Upasana

What is Upasana'? What is its importance? And the different kinds of

- Upasana must be understood clearly. So, let us know about Upasana

Devotional worship of Grahas is an important method for

balancing their influence m the chart or for attuning our salves

with the cosmos. The word Upasana is derived from the root, W

which means to sit near. The root 3TRT with the help of affix

which will be substituted by 3TT and joined by the preposition

gets the form csm^-Hi and this word means meditation, adoration,

worship thinking etc. Upasana is not a recent development and

various forms of it are available m veds and upamsats Brahmopasana,

sandilyopasana, naciketagm upasana etc. are available in upamsats

Upasana got a orderly form in the smrti and SOtra period.

The word Upasana literally means sitting near. Upa means

near and asana means sitting. Sitting near is not meant only in the

physical sense. It means that we must sit near the object of our

worship mentally also. So, Upasana mcludes not only physical

involvement but also mental involvement. When we are physically

and mentally involved we began to slowly imbibe the qualities of

449
that object Veds recommend us various types of Upasana like

meditations and there we are given a Pratika, a symbol representing

a grater ideal upon which we have to fix the mind. By gathering all
our attention at one point we gam all the virtues of that ideal and
finally become one with it When the mmd is thus purified,
sharpened and made a single pomted it becomes a power house of
energy and with such dynamism anything can be achieved. The

culmination of our practice of the karma and Upasanakanda is the

readiness of mind for the highest knowledge -the knowledge of the

Self.

Dhyanam, Japam, Homam, Pujanam, Arcanam, Tarpanam, Marjanam,

Balidanarn and Samarpanam are the various forms of Upasana

Yajnavalkya Smrti which is one of important Smrtis clearly explains us

on Grahayajna which deals with the worship navagrahas, Asvalayana,

Bodhayana etc also have enumerated various rites and rituals

involved in Upasana. Many scholars have given the meaning of

meditation to the word of Upasana Actually Dhyana means

uninterrupted flow of the mind towards the object chosen for

meditation. ydq-'UdRdl .
\ Dhyana Means Cintanam or

thinking. The word is denved from the root which means Smrti

or to remember. So, Cintana or thinking means remembering.

Meditation has been considered as a very important and essential

450
aid for getting progress in the path of liberation. Through the long

and regular practice of meditation it is possible to achieve the state

of pure consciousness. It is a positive means of self purification and

spiritual progress

Mmd is the special functioning or modification of Anta Karana

and Anta Karana is the subject of energy (Tejas), which exists mside

our body. When the Anta Karana takes the doubtful modification of

certainty and uncertainty it is called as mmd and when Anta Karana

takes the form of strong, certain and determined modification it is

called as intelligence or wisdom. If the determined functioning of

Anta.Karana is re collecting the past happenings, then it is called as

smrti I have already told that Anta Karana is the subject of energy

(Tejas), which exists inside our body and Anta Karana approaches the

thmgs with the help of organs and takes the form of the things and

creates the knowledge of those things m the Jivatma This has been

called by philosophers as Pratyaksa Jnana and this process is called

as Pratyaksa Pram ana

Meditation is Upasana and one who meditates is Upasak or

worshipper and the one which is worshipped is Upasya. These are

called as Tnputi Bhava The meditation or thinking of the Upasaka by

changing his Anta Karana into the form of Upasya , is called as

Upasana. Upasana includes the inhibition of the modifications of the

451
mind. 1%tT ^tT Mcsi Upasana is m the form of Sakara viz with form

and Nirakara viz without form. Actually Hmdu scriptures and texts

recommend Nirakara Nirguna Upasana But as it is difficult to common

man, Sakara Upasana is also included Meditation of the Upasya

including its form without any modifications of the mind is called

as Sakara Upasana Patanjali says such a Sakara Upasana will help m the

realization of those thing and forms Upasana is of various kinds

depending upon the system of Upasana and Upasak and results of

these Upasans are also different.

According to Yoga Sastra, Upasana sometimes helps in knowing

the mmd of other people also A study of the veds and scriptures

shows that many Rsis who had control over their senses have

achieved great thmgs with the help of Upasana So, their life is a

good example for us to know about the use of Upasana

Upasana is recommended to please the Grahas also and it is

called as Grahayajfia Grahayajna recommends us the Sakara Upasana of

the navagrahas and various Dhyana ,Japa, Homa, Arcana, Balidana etc.

Grahayajna is one of the types of Upasana Grahayajna involves mantras,

symbol, rituals, visualizations and meditations of various types.

Each Grahas has its representative deity with its specific form. Each

deity has a certain appearance, implements and ornaments. The

Grahas have their ruling deities (Adhidevata) and their over rulers

452
(Pratyadhidevata). Each Graha is having separate mantras and these

mantras are formulated to please the Grahas Actually mantras are

formulated for producing sublime vibrations to create a conducive

effect for the well being of human kind. Mantras and devotional

songs are specially made to alleviate the sufferings of humanity.

Mantras have extraordinary magnetic power The sound is a

primordial form of energy. Accordmg to the Big bang theoiy of the

formation of universe, two types of energies are released at the
moment, at one the heat energy and the other sound energy. Our
ancestors have given great importance to sound energy. Accordmg
to Hindu system Om is supposed to be the root sound of all other
sounds All the sounds produced by living creatures are different
variations of the basic sound, Om. In fact sound is produced by
differential vibration m the air (atmosphere) and what even be the
sound, whether produced by storm or by melodious music or the
sound produced by the chirping of birds, every sound is just
vibrations in the air. Some produce a sort of soothing effect and
some other sounds produce a sort of emotional irritation. It is all

due to the magnetic field created by the sound waves. Mantras also
create magnetic field and vibrations to produce a positive
atmospheric surrounding which nullifies the negative vibrations

that exist due to various factors. Mantras of the navagrahas are

actually meant to nullify the negative impacts of the Grahas

453
 Let us know about the Mantras of Rahu and Ketu 3PJ3-

W3T cSZ|[^f%Mf OT 1S the Mantra of Rahu and

mm ^wf^3TPrsJT: is the Mantra of Ketu Actually, these

Mantras are not giving any meaning related to Rahu and Ketu But,

these Mantras have been fixed by the Sutra scholars as the Mantras of

Rahu - Ketu But, it creates doubt in our mind that how such a Mantra

will be related Grahas which does not give the meaning of Grahas

This doubt can be clarified by only with the help of Purvamimamsa

Sastra which tells us about Karmakanda According to Mimamsa

scholars, Mantra is "srafrr Twfcl 'chiefs trt: So, according to

this explanation, when a God is worshipped by people, the words

which create the remembrance of that God m the Anta Karana are

called as Mantras of that God. The group of words which create the

remembrance of a God are the Mantras of that God That is why the

word Ketu which indicates flag has been considered as the Mantra of

Ketu as it creates the remembrance of Ketu Graha If the Upasaka or

worshipper meditates about anything or any form of God with pure

Anta-Karana, then he will definitely see that object and this is not only

a theory of Patanjali but also a real experience of many. When we

look at the mirror we can see our face clearly m that mirror. Just

like this the contineous and one pointed worship of the worshipper

makes him to see the object of worship though it is not infront of

454
him at the time of worship and the experiences of several Yogis are

evidences m this matter. Actually when the worship is done with

purified and single pomted mind, they will be really fruitful and will

decrease the negative influences on the beings. Grahayajna performed

to please the Grahas will be fruitful only when the performer of the

yajna and the one for whom it is performed are involved in the yajna

physically and mentally. All the remedial measures recommend to

decrease the evil influences of the Grahas will be successful only

when they are performed with belief, devotion and purity of mmd.

The first step m the path of worship or Upasana is belief in it. If a

person does not believes, the Upasana and other remedial measures,

then he will never get the fruits of those things

We have known about the Upasana and its importance let us

know about the various remedial measures recommended to

decrease the negative influences of Rahu and Ketu

10.3 Remedial Measures

In the previous part of the chapter, I have told about worship

or Upasana and its importance In this part I will explain about the

various systems of Upasana and various remedial measures

recommended to nullify the negative impact of Rahu- Ketu.

We have seen m the karma theory part that, all our sufferings

are not due to the deeds of this birth but due to the deeds done m
455
pervious births. Actually astrology helps in finding out these deeds

and their effects and the measures to reduce their effect and

guides us to follow the righteous path The remedial measures are

not only intended to remove the difficulties but also to improve our

relationship with nature and celestial bodies. It consists of various

measures mtended to improve our relationship with the cosmos.

And, these measures help us m the knowledge of our selves Our

ancestors have recommended various measures like use of gems,

Mantra, herbs, deities and ntuals which are actually the result of

their researches. Thatswhy those remedial measures are still

successful. Actually, we have to come m tune with the celestial

bodies and their influences and the remedial measures help us in

this task

Generally, the Grahas which is weak and obstructing has to be

brought under control. Parasara says that the appeasement of the

Grahas is essential for the progress and development.

W n9
TT cT CS S
I

SIRT ^ MpIdU ||

HMc)Mi {|>TrHl HdHlPi I

WM TFW WH II9

All the human ills are due to the violation of some universal laws

by the native, during the present or previous lives. Due to the

456
violation of the laws, the concerned Grahas must be appeased and

while appeasing these Grahas one must have full faith and sincerity

in it. We have seen that the medicines prescribed by the doctors

will work only when we have full faith on the doctor and medicine
and sincerity m following the doctor and prescription. In the same
way. The recommended remedial measures also must be done with
full faith and sincerity The remedial measures are of various types
and recommended according to the nature of the negative

influences of the Grahas. Worship, chanty (dana), Mantra japa, wearing

gemstones, homa, wearing yantras, weanng herbs, flowers dresses

related to the Grahas etc are the mam types of remedial measures.

Generally, when a Graha is weak m a horoscope, remedial measures

are recommended to passive the negative influences of that Graha It

is believed that by giving things m chanty of a Graha, that negative

influence of that Graha can be decreased Gemstones of a concerned

Graha also helpes the native m many ways. The remedial measures

are recommended according to the levels of malefic influence. Let

us know about the remedial measurer recommended to appease

Rahu and Ketu when they are weak in a chart.

Usually worship of Sanmukha and worship of ganapati are

recommended for Rahu and Ketu respectively. But there are some
other measures also. So let know about these measures in detail.

457
10.3.1 Remedial Measures for Rahu Dosa

The use of black dresses are recommended for Rahu

W qfelft TTOTRfW I

3T#T MtoMH FT VF&Z TT II10

This hymn is recommended while wearing the black dress and of

black dress is recommended on the day of birth constellation of a

native, ardra .svati and satabhisa constellations and on the day of

Sarpapuja.

Among the flowers, hibiscus flower and Nilasankhapuspa are

recommended for Rahu These flowers can be used by uttering the

below hymn

TK# f^TW TTfer: y ^c|d iin

The main gem for Rahu is hessonite gamet(Gomeda) and the

following hymn is recommended while wearing this gemstone

wrfft ^ iii2

458
It is said that the gem should be atleast three carats m size, set m

gold or silver and worn on the middle fmger of the right or left

hand

Parasara13 recommends the charity of weapons made of iron to

appease Rahu Dhundhiraja14 recommends the chanty of hessomte

gemstone, horse, blue clothes, blanket, sesame, oil and iron.

Among the herbs the use of Sveta Candana or Malaya Candana 15 is

recommended for Rahu

The use of a numencal yantra is also recommended for Rahu. A

yantra is an astrological charm. It can be worn on the body or kept

in the pocket. It must be drawn on a plate of silver, gold or copper

m the dark half of a lunar month under ardra , svati or satabhisa

constellations, when the moon m waxmg. It must be empowered by

reciting Rahus Mantra 108 times

13 8 15

14 12 10

9 16 11

Bath in a water mixed with several herbs and medicmes are

also recommended for Rahu.

459
 FTFWTff% ^Rrit xT %^b il

We get mention about many remedial measures m the book

called as Lalkitab or the Red Book. It contains many remedial

measures for different placement of Rahu m the chart. The general

remedies for Rahu recommended by Lalkitab are Kanyadana, a girl must

be helped in her marriage, nee and nver water equal to the weight
of the native may be established in the house, donate blue or black
blankets to a religious place or institution, doing something positive
to maternal grandmother or paternal grandfather etc. These

remedies are mtended to warding off the negative effect of Rahu I

have already told that Lalkitab has suggested different remedial

measures for different house placement of Rahu Let us know about

these remedial measures

a) If Rahu is in the first house, donate articles related to the sun

like wheat copper, ruby, red cloth, red flower etc. Milk must be
mixed m the bathing water ornaments of silver in the shape of
square must be used.

b) When Rahu is in the second house, solid piece of silver or gold

should be kept by the native, native must keep silver in the comer
of his house, native must keep small round mass of silver.

460
c) If Rahu is in the third house, native must perform Candra Dosa

Santi, keepmg a piece of ivory etc.

d) If Rahu is m the fourth house, the native must visit Haridvara and a

holy bath in the Ganges, drinking water m a silver glass and dirty

water must allowed inside and outside the house.

e) If Rahu is m the fifth house, the native should marry twice with

his spouse, native must keep an elephant made of silver with him.

f) If Rahu is m the sixth house, keepmg a small round ball of lead

will be helpful, keepmg a blada dog as a pet and using black

glasses to the windows of house and shops.

g) If Rahu is m the seventh house the native must keep round balls

of silver m the house, tender coconut must be thrown to the water

and dogs must not be kept at home

h) When Rahu is in the eighth house, 8 old coins should be thrown

m running water for 42 days, small square shaped articles made of

silver must be kept m dress

1) If Rahu is in the month house, one should try to live in a joint

family, one should wear gold ornament, must visit temples as many
as possible.

461
j) If Rahu is in the tenth house, one should perform kuja Dosa Santi

and one should wear hats, native must avoid miserliness or narrow

mmdedness.

k) If Rahu is m the eleventh house, native should wear silver

ornaments in the neck, should dnnk milk m a silver glass and

should donate to cleaners, sweepers and domestic workers.

l) If Rahu is m the twelfth house, one should keep sugar m the

pillow, one must maintain a dark room in the house round mass of
silver must be kept in the house one should have meals m the
kitchen itself.

The remedial measures recommended in the Lalkitab are

totally different from the other books If a native is troubled by

Rahu, the he should avoid all types of intoxication, because it will

cloud his thinking, he should avoid the modern forms of yoga,

psycho therapy and visualization processes and one should follow

a vegetarian diet Bhaktiyoga or devotion is best recommended for

Rahu

The ten forms of Devi has been called as Dasamahavidya and

they are, Sri Matanga, Sri Bhuvanesvari, Sri Bagalamukhi, Sri Tripura

Sundari, Sri Tara, 6ri Kamala, Srikali, Sri Cinnamastaka, Sri Dhumavati, and

Sri Bhairavi These ten forms are worshipped to ward off the evils of

Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu , Ketu and
462
the ascendant respectively. Sri Bhairavi is worshiped, when the

ascendant in weak, Mr Sanjay Rath has explained about this

worship in detail in his book Vedic Remedies m Astrology Among

the Dasamahavidya the worship of Sri Cmnamastaka Devi is

recommended for Rahu

Dhyanam

RcQuiicHcb

Vh\i\ uAddldoWtifllt cIlAch^ ftlT#

jfr ^ifiTt>tQfHtlLiRjMi osiM!

cifM mt n

Accordmg to this Dhyana verse, Sri Cmnamastaka Devi resides m the

centre of the solar system, she has two friends and they are Dhakmi

and Varnim, she sits over Manmatha and Rati ,who are doing sexual

mtercourse she drinks her own blood and her head is cut off by

herself and she is holding it in her left hand. This form of Sri

Cmnamastaka Devi has similarities with the form of Rahu We know

that Rahu was also beheaded by Visnu during the churaimg of ocean

incident. Thatswhy the worship of Sri Cmnamastaka Devi is

recommended for Rahu Dosa

Mantra

The Mantra of the worship of Sri Cmnamastaka Devi are

463
i w eft # # ^ -gr vm i

We also get references to the use of Rahu yantra to appease Rahu

Graha .But, this Rahu yantra is not same as the numerical yantra which

I have mentioned earlier. This is different from the numerical yantra

This Rahu yantra must be kept on sesame seed and the Rahu Mantra

must be uttered 108 times. To appease Rahu brahmanas must be fed

with rice cooked with meat18 and Durva19 must be used m the Havana

to appease Rahu The number of offerings to the sacred fire

should be 108 or 28. The Mantras of Rahu should be recited 18,000

times. These are the main remedial measures recommended for

Rahu Dosa. Rahustotra, Rahumantra and Navagrahahoma etc are also

recommended to appease Rahu So, let us know about it.

464
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465
wfe Tlf:

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These Mantras should be recited 18,000 times.

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TTt^IfTTOfo tpft TOTOTdW II

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466
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chHIVHI TfNiT^V qwilA I

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The recitation of this Astottara satanama of Rahu is also

recommended for Rahu All the above are the various measures to

ward off the evils of Rahu

10.3.2 Remedial Measures for Ketu Dosa

/

Generally, the worship of Ganesa is recommended for Ketu

Dosa . Most of the texts recommend the use of red dresses and red

flowers for Ketu Dosa . David Frawley 20 also recommends the same

As Ketu is considered to be like Mars, Red is the suitable color for

I

Ketu A native should put on red dresses for Ketu Dosa by recitmg
the following hymn.

-qft^rrftr mrmM i

3TFT 121n

The gem for Ketu is cats eye. It should be atleast two carats in size
and is preferably set in Gold. It should be worn on the middle finger
of the right hand while wearing the gem the following hymn must
be recited.

468
 PPRJ^T TOcjW H'H 4idl M+hI 'PT*

-crftquf
C\
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O NO
irar# i

mrm ww ^R^qfoiifSm-
pip# ^ xr 2211

Parasara 23 recommends that to appease Ketu, goat should be given m

charity brahmanas, should be fed with nee cooked with cereals. Kusa

should be used as the appeanng for Ketu m the sacrifices Dhundhiraja

says, that to appease Ketu, cats eye, sesame seeds, oil, blanket,
elephant, weapons etc should be given m chanty. The following

verse must be recited while giving the thing in chanty for Ketu

cf 0rPlW|^s ||

The use of Ketu numencal Yantra is also recommended One

should start using the Yatra from Tuesday or Thursday when the

Moon is waxmg. Moon occupying one of the constellation of Ketu on

the day of weanng is also good and it enhances the auspiciousness.

14 9 16

15 13 11

10 17 12

469
The use of mahaganapati yantra, ksipraganapati yantra, and rakta ganapati

yantra is also recommended for Ketu The use of red flowers are also

recommended for Ketu Dosa The herbal mix for bath recommended

for Rahu is also recommended for Ketu We get reference to another

Yatra which is also recommended for Ketu Dosa

This Yatra should be kept on horse gram and the Ketu

Mantra should be recited 108 times.

Among the Dasamahavidya, the worship of Sri Dhumavati, is

recommended for Ketu

?p?Kfr w w Tff^mr 25||

470
According to the this Dhyana verse Sri Dhumavati, has a huge body

wearing dirty clothes, creates fear m the mmd of every body she

has three eyes, she is interested m quarrels and she is of instable

character. All these qualities have similarities with the signification

of Ketu Thats why the worship of Sri Dhumavati, is recommended for

Ketu The Mantra for the worship of Sri Dhumavati, is stHlcldi Wpi

The remedial measures of Lalkitab for Ketu are different from other

texts. So let us know about it Generally it recommends fasting on

vinayaka caturthi, Lime, dates, sesame seeds should be given m

charity, black and white sesame seed should be mixed and dropped

m the river water drop earth colored Howers m water for 47 days

feedmg street dogs for 47 days and during something positive for

paternal grandmother or maternal grandfather etc.

Following are the different remedial measures suggested for

the different house placement of Ketu

a) If Ketu is in the first house, one should donate articles related to

Saturn like blue sapphire iron, black cow, black dog etc, One

should perform candrasanti and one should keep red cloth in his

pocket.

b) If Ketu is in second house, one should protect the girl below 9

year, one should develop good behaviours and character, Tilak of

Sandal wood must be applied on forehead.

471
c) When Ketu is in third house, one should wear gold

ornaments, apply tilak of saffron on the forehead etc,

d) If Ketu is in the fourth house, donating gold items to a temple,

one should serve the family priest etc

e) When Ketu is m the fifth house the native should donate

articles related to Mars like red coral, copper, wheat, red cloth, red

flower and red sandalwood

f) If Ketu is in the sixth house, one should wear gold rmg on the left

hand, four lime fruit should be dropped m over water for four days

g) If Ketu is m the seventh house, one should be open in

combmation, one should drop ashes in the water

h) If Ketu is m the eighth house one should donate black and white

blankets to a temple, one should put tilak of saffron on the

forehead.

1) When Ketu is m the ninth house, one should wear a gold

chain around the neck and one should keep gold items m the

house.

j) If Ketu is in the tenth house, then one should control his character

and behavior, one should keep milk and honey m the house.

472
k) If Ketu is in the eleventh house one should keep a black dog m
the house.

1) If Ketu is m the twelfth house, then the native should keep a dog

of mixed colors and native should such his thumb after dipping it
m milk.

These are the remedial measures recommended by Lalkitab for

the different placement of Ketu ketujapa, ketu stotra, ketu pOja, etc are

also recommended for Ketu Dosa

f^r ww

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473
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wfefiraaa# aiT^ aarcji: i

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3l&mt WT#f: II

wwl ^raiMRra^r tow n

f^^^qdi^sr xfhf^rarsTOraT n

t^TOuifw i

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dicbqW^ $PWM w*w i

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^cHUMST em: II

MH'ctuiT erfl^cfr xT II

FSltFJrawimt^r: 3>MlPwl*r: I

TOfhlt TfF^Jrtl' Tlcffq^lofK^: II

MTO|'^Tdsr ficfoiiif^- f%qr?ra": i

3TTO^y^llt xT ^q- qiq^l^: I

TOTO toNt jtc[ xT |

W q^qcbqf- xf f II

^frq qq: qmBiq xr i

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475
 oiirfSfchaf tt i

ilgHRcfi": II

vjtm^iTxiw Tf^r: i

toNt ^pn^r wm3: ii

dd)^WpllMl41 dlfrldl ^TrfiqR^len I

turner: %|^j# i#gfWF- n

3TTwit^rOT^ f^5^5T3^tm: i
tfxiw^er^RTOmr 11

^rdwd"di41 i

^ddUlfa: ii

wf Pt^r wfifts n
"%^sr ttdff^S" UcJHr^Q II

The dally recitation of this Astottara satanama Stotram of Ketu is also

recommended All the above explained are the various remedial

measures to ward off the evil effect of Ketu

All these are the remedial measures recommended by

astrologers for Rahu Ketu Dosa But, there are certain special

remedial measures recommended for certain special Dosas caused

by the nodes. I have already told that when Rahu or Ketu is in the
fifth house or ninth house or have relationship with the lords of

these houses that indicates serpents curse Parasara 26 recommends

nagapratistha, nagapuja, donation of nagamurti made in gold donation

476
of land, gold, animal etc. Observance of sukla sasthi vrata is also

recommended by many astrologers for Rahu and Ketu Dosa There are

many temples m south India which are considered as the holy

places for the removal of Rahu Ketu Dosa Subramanya temple at

kukke, Ananta Padmanabha temple at Kudupu (both are m

Karnataka), Kalahasthi temple m Andhrapradesh, Mannarshala

temple, Peralaseri Subramanya temple, Pambu Mekkattu Mana, (all

are m Kerala), are some of these temples. Astrologer can

recommend remedial measures through his experience also. Many

other measures are there related to different houses and these can

also be used. All these measures will be fruitful only when these

measures are performed with belief, devotion and purity. Otherwise

these measures will not work

477
l. -p 82

2 Karma and rebirth m Hindu Astrology -P.27

3. oI^q'kN Rcbc^T^T cj|o^Rl' McjfMtcjufcdlMId I

cb^fr^d' TT^f^' wf^r ^i^RloinJ^) n (Brhajjataka chapter 1-3)

4. Prasnamarga Chapter 1-36-37

5 Astrological Magazine -March 2006 P.16

6. Karmic control planets -p-18-19

7. The science of yoga III- 2

8. The science of yoga III -2

9 Brhat parasara hora sastram - Chapter 84-26-27

10 Anushtana Vijnana Kosham-part l-p.218

11. Anushtana Vijnana Kosham part-l-p.218

12 Anushtana Vijnana Kosham part-l-p.219

13. Brhat parasara hora sastram chapter -84-25

14. jatakabharanam chapter -25-9

15. Navaratnangal Jyothishathil- P. VIII

478
16. MuhOrta cintamanl -gocaraprakaranam -4

17. Anushtana Vijnana Kosham P.222

18. Brhat parasara hora sastram chapter-84-23

19. Brhat parasara hora sastram chapter -84-21

20. Astrology of the seers -P 223

21. Anushtana Vijnana Kosham. P282

22. Anushtana Vijnana Kosham P.283

23. Brhat parasara hora sastram chapter 84-25

24. jatakabharanam -chapter-25-10.

25. Anushtana Vijnana Kosham Part-1. P.286

26 Brhat parasara hora sastram chapter-83-17,18.19

479