Nakṣatra and Daśā

Sharing a discussion on Nakṣatras and Daśa

Question: So the rulership is used for analysis, then is there any validity to how many modern books on the subject often interpret the meaning of the nakshatra itself as a combination of its planetary ruler along with the sign it falls in? To clarify on vimshottari, if the standard variation is showing how a persons mind is taking in experiences from the world – yet the special circumstances gives some deviation of that focus more to the individual and will trump this, how might we integrate the results of both?

Visti Larsen: We had touched this in the PJC1.
The graha in or lording the Nakṣatra is causing ‘grahaṇa’ on the nakṣatra and making it unable to give its own divine light! Therefore it’s obscuring the real meaning of the nakṣatra. 
e.g. Bharaṇi’s Devatā is Yama and gives knowledge of longevity, the body and makes excellent doctors and healers. However, the lord Venus is making the bodily focus sexually motivated or focused on relationships. These two are at ends with each other, and therefore a Bharani native often finds themselves wedged between these two aspects of themselves. Worship of the Nakṣatra Devatā removes this Grahaṇa.

Whether we apply the lordships based on Vimshottari vs. any of the conditional daśā, there is an eclipse of the original light or Nakṣatra devatā in all cases.

Practically, Vimshottari lordships indicate what the world wants us to do. E.g. Kṛttika wants to be a teacher, but its lord Sun says be a king, thus causing priests to be the heads of society!.. then we get situations like the Ayatollah in Iran.
But, if a conditional daśā like Aṣṭottari is applicable, then because of a desire for mokṣa, the person now has a personal desire that they have projected upon their world.
Viz. in Aṣṭottari daśā, Venus is the lord of Kṛttika, and thus the priest now personally believes they should get into show-business, regardless of the world (vimśottari) saying they should be a leader (sun).

So, conditional uḍu daśā are special desires or ideas personal to the native which are directing the person, and can be at a confluence with the expectations of society (vimśottari).
But this is all eclipsing the original light of the divine (devatā).

Now, this is entirely the domain of the Moon, the pati of the nakṣatras. So its the domain of the Chandra Chakra and all the Chandra Yogas arise from here. But there is a risk that NO fruits arise from here! That is called Kemadruma Yoga where the 5 celestial trees do not give fruits to the person. A type of Kemadruma occurs when Kala Sarpa or Kala Amrita Yoga happens. What this means is that society (Moon) is not helping you. You suddenly cannot depend on what your mother, father, siblings, uncles, friends, school-teachers, boss, etc. have to contribute to you. Their advice tastes like cardboard, and your community seems fruitless. In case of Kala Sarpa Yoga you then look for an outlet from the outcastes of society, namely the Rahu’s, and this can present one with criminal tendencies and activities. Kala Amrita yoga presents one with another type of outcaste, namely the Ketu’s and spiritual one’s, and in either you can feel locked in a circle away from society, yet with a much better outcome in case of Ketu where freedom is the end result.

Some break through all of this and attain Kalpadruma Yoga, where their own efforts, through the absolute strength of the Lagna, rises to a height where they find the 5 fruits of society again, through their own path and perseverance. If KSY/KAY occurs simultaneously, then its a process of leaving society and then re-entering it after bondage/jailtime (KSY) or spiritual penance (KAY).

This is all the play of the Lagna vs. the Moon, a critical aspect of chart analysis.