puṣkarāṁśa - Ideas that Change the World
|| Om Gurave Namaha ||
Puṣkarāṁśa as a concept is a slightly obscure topic that is not widely used in contemporary chart analysis most likely due to its esoteric nature and seemingly lack of practicality. The current interpretation of it generally being a positive placement is quite superficial and not specific enough to attribute predictive capabilities to. There must be more to such a powerfully named placement in the Navamsha and this paper is intended to explore the topic a bit deeper and develop the tools that we can use in evaluating such placement in charts.
There are a few philosophical questions we should ask ourselves before an exploration here to prime ourselves. Where do ideas come from? Not the ideas that are mere recirculation of the facts we have accumulated in our heads, but the ones that are novel and innovative, ones that have the potential to change the world we live in. Are they really our ideas? What or who inspired them? Are those ideas changing the world, our world, for the better or worse? What is the true cost of such an idea?
This is the domain of the puṣkarāṁśa. The full paper is available here
Identifying grahas in puṣkarāṁśa
There are two types of puṣkarāṁśa placements of grahas based on the Navamsha occupied by the graha and the tattva of the rāśi in the D1 that the graha is placed in:
Brahma puṣkarāṁśa
Sarasvati puṣkarāṁśa
The table gives the location of these aṃśa based on Brahma (1st in the list) and Sarasvati (2nd in the list) for each tattva rāśi placement.
Tattva Karakas
The computation of these placements in the Rashi and Navamsha are based on the Shrishti (Generator) and Sthiti (Consumer) of the tattvas. To better understand this, we must map the grahas to the corresponding Tattva that they are either generating or consuming [as we saw this in the Vimshottari Dasha Duration calculations]
The two key inferences from the derivation of the puṣkarāṁśa calculations are that:
The puṣkarāṁśa effects are to be understood from the Tattva level.
The puṣkarāṁśa placements are activating at the Pradyumna level of consciousness where the rajas guṇas [Brahma and Sarasvati / Bhu-Devi] are interacting to create the mind and the intellect. Thus, we can observe experiences in the Swapna or dream states and in the Madhyamika vacha of how the inspirations for the ideas are accessed due to such placements.
In this paper, we will study the charts of people who have had such inspirations that have led to ideas that have changed the world. People such as Martin Luther King Jr, Srinivasa Ramanujam, Walt Disney, Rene Descartes, and others who accessed the subtle states, in dreams, in meditation, in prayer, and in contemplation, to bring forth powerful ideas into the world and thus changing it forever.
We will explore the relationships to the puṣkarāṁśa placements of the grahas in their charts to see the quality, nature, timing, and impact of such experiences. At the end, we are left asking a few more questions such as, what was their price to pay for such access? We may even ask ourselves, were they even their ideas to begin with or were they just mediums to a higher force that wanted to see these changes come about in our lives? And thus, how can or even should we, avail ourselves to tap into these possibilities?
Decoding the Chandrakalā Nāḍi Dictum(s)
Chandrakalā Nāḍi 2699
पुçकरांशगते जीवे राÏयेशे कुज वीिक्षते। चàपकांशे प्रजातæच यावदापुçयभाग्यवान॥
puṣkarāṁśagate jīve rājyeśe kuja vīkṣite|
campakāṁśe prajātaśca yāvadāpuṣyabhāgyavān||
When Jupiter (Jiva) is in puṣkarāṁśa while Mars aspects the rājyeśa (10th lord), the native is blessed like a prince with every nourishment, is very fortunate and a big bloomer.
Of the various dictums in Chandrakalā Nāḍi on this topic, the focus in on Jupiter being in puṣkarāṁśa. The obvious question is then how does this placement manifest for other grahas in puṣkarāṁśa and why are the dictums so specific on certain placements and aspects. As with most such rules, the formula is encoded in the dictum itself. If we were to break down the components of the dictum then we can decode the formula underlying it and then systematically apply it to other scenarios for other grahas in such a placement.
The first point is that the concept of puṣkarāṁśa is working with at the Tattva level given how they are derived. Since Jupiter is the Sthiti karaka (or consumer) of the Akasha tattva, and subtly contains all other tattvas, it is taken as the foremost example. Also, given that it is representing the Satva guṇa we can expect the highest manifestation of such a placement in the chart.
Thus, we must first understand the Guna and Tattva of the grahas in puṣkarāṁśa. The Guna will tell us the quality of the manifestation and the Tattva will give us the nature of the impact.
Next, we see that the rule is focusing on Mars aspecting the 10th lord to activate the results of the puṣkarāṁśa placement. There are two parts of the formula provided here.
As the 10th house is the strongest Kendra it is potentially given as the example of the highest manifestation when looking at impact
If the sthiti karaka Graha of that Tattva that attains Digbala in the Kendra bhava, aspects the lord of that Kendra bhava in a native’s chart, then it is igniting a specific type of yoga (similar to the laxmi-narayana yogas)
puṣkarāṁśa Yoga Ignition
A corollary to this rule is that a Graha in digbala in the corresponding Kendra also has the potential to ignite the corresponding yoga.
The strength of the Igniting planet must be examined to determine the extent of such a potential. A graha in a yuddha, sandhi, cursed and other such misfortunate placements will not have the power to ignite the yoga.
Magnitude of the Bloom
The puṣkarāṁśa is a very Moon based concept, especially given that it is linked to the Navamsha.
[Level 1] For there to be a potential for insights for the self, the Moon should be involved.
[Level 2] For the impact to be visible to the world the Arudha lagna [Moon as Karaka] should be involved
[Level 3] However for the full bloom, where there is a potential to change the world and be part of the main story of the person’s life, the Jaata Rāśi must be involved. The Jaata Rāśi is the Rāśi that is in Kendra to the Moon and Kona to the Arudha Lagna
Yogas change everything; the Yogas and Lordships Involved with the graha in puṣkarāṁśa need to be included in the analysis to interpret the manifestation.
The desire and impact on the native are seen from the Āṁśa Tulya Rāśi [ATR] and Rāśi Tulya Āṁśa [RTA] of the relative placement of the graha in puṣkarāṁśa from the D9 and the D1 along with any conjunctions through the process.
Timing the Insights
We know that the Maha-dasha is read in relation to the Sun, antar-dasha to the Moon and pratyaranta-dasha to Jupiter. The pratyantar-dasha is where we can observe where and how the intelligence of the native is directed and thus their potential to create like Brahma or Sarasvati. The pratayantar-dasha, in the janma vimshottari dasha system, of the Planet in puṣkarāṁśa is observed to time the inspiration.
Inspiration(s)
Where do they come from? Whom do they belong to? How do we access them?
