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AVASTA
Zoran Radosavljevic
Avasta simply means “state”. It is a state of a graha, the way it feels and
consequently behaves. We can compare planets with people. Supposing
a man was found in a miserable state, he wouldn’t be able to act in a
healthy and efficient manner. On the other hand, if he feels hale and
healthy, content or alert, his activities and impact on his surroundings would be positive and
evolutionary. Maharishi Parasara has dedicated whole chapter to Avastas, thus, underlining its
importance in Jyotish. He basically divided the Avastas into four groups.
1.Baaladhi Avastha
2.Deepthanadhi Avastha
3.Lajitadhi Avastha, and
4.Sayanadhi Avastha
Maharishi Parashara also mentions three Avastas , derived on the basis of natural friendship
scheme.
BAALADHI AVASTAS
They are 5 in number. These Avastas are calculated on the basis of their position in a sign
degree. They are:
1. Baal – infant – The first 6 degrees in odd sign. Positive effects are negligible.
2. Kumar – boy – From 6 to12 degrees in odd sign. Positive effects are 50%.
3. Yuva – adolescent – 12 to18 degrees in odd sign. Positive effects are 100%.
4. Vriddha –18 to 24 degrees in odd sign. Positive effects are very poor.
5. Mrith – 24 to 30 degrees in odd sign. Positive effects are nil, while negative are 100%.
Up to deen avastas , the planets give positive results in the decreasing order. The rest of the
Avasthas from Dukhit to Kop are negative.
LAJITADHI AVASTAS
Please note the Sloka’s 19-23 of chapter 45 in BPHS. Maharishi Parasara mentions planetary placement in 10th
house in this Avastha .
© SJVC August 2000 JYOTISH NEWS 6
One can see that these effects are very specific, and in my own opinion should be supported
with some other indications in a chart.
SAYANADHI AVASTAS
These Avastha are also very specific, and are calculated in a specific way too. Readers are
requested to examine BPHS. There are 12 Avastha in this set, and a special sub-state, which
would determine the manifestation of the Avastha s. Maharishi Parasara has given them a
special attention, while explaining their effects.
Sage Satyacharya mentions a few interesting points regarding Avasthas . While explaining
Deepthanadhiavastha, he mentions a strength of a planet. Seemingly, he associates planetary
Avastha with a planetary strength. One possible conclusion arises. If a planet is equipped with a
sixfold strength (shadbala) the effects of an Avastha will be felt in full. For example if a planet is
found in Mritavastha, and if shadbala is very high, then the effects of mritavasta will be felt in full.
In case of a low shadbala, the effect of the Avastha will be negligible. A question that naturally
crops up is – What happens when a graha is placed in both good and bad Avasthas ? My humble
experience tells me that everything a graha represents in a chart will be felt and manifested.
Let’s look at the following example.
ILLUSTRATION :
RASHI CHART
1. There was a peaceful time throughout the first part, with gains of comforts, movable assets,
clothes, money and happiness from friends (11th). It is all signified with very positive
avasthas of Venus, her nature, and karakatwas.
2. The person’s grandmother died, leaving his mother an inheritance. This has brought a grief
to his mother. Venus rules the 8th house from the 4th, and bad houses from AL. Not analysing
D-12 chart and other relevant factor, let’s ascribe only to this to 11th house lordship of Venus
which is giving comforts. By being in mrita avasta, there is a death in a maternal family.
3. An immediate younger sister of the mother fell ill – indicated by the 6th house lordship of
Venus, being placed in bad avasthas. However, it wasn’t lethal since Venus has positive
Avasthas too.
4. The person’s elder sister suffered a terrible accident, and barely survived, however, with life-
long consequences. Venus is 11th house lord placed in mrita and vikhal avasthas. Please
note the position of Mars in the 11th house ruling accidents and placed in mrita avasta too
with strength. It is my opinion, that exaltation of Venus, as well as deeptha and other positive
avasthas prevented sister’s death in this case. Chara Bhratrikarak is Rahu leaving his sister
with terrible mental consequences (rahu rules eclipses).
CONCLUSION
1. It is notable that bad avasthas of Venus gave negative results in sociological aspects of the
bhavas concerned (4th house mother, 11th house elder sister, and 6th house-maternal aunt).
Mrita Avastha of Venus exposed all three persons to death experience. Venus has not given
any significant love relation, even though it is natural karak for love/marriage despite the
mahadasha Mercury, while mercury is lord of 7th house. Bad avasthas of Venus, such as
mrita, vikhal seemed to bring about the same, due to Venus’ high shadbala which
manifested these avasthas in full.
2. Good effects of Venus were given in the domain of her karakatwas, and the person
experienced a rise of comfort, enjoyed stable income, and new equipment was bought such
as stereo, TV, new furniture etc. At the end of Venus antardasa his mother received a flat in
inheritance, which was given to the native. Due to very favourable avasthas and strong
shadbala, Venus didn’t fail to bestow her natural significations, and seemed to protect the
person from big adversities such as ill health etc., (Venus rules 6th house).
3. There is also one thing worth mentioning. Even though, timing can be done more accurately
with the help of pratyantar dashas or gochara, it is interesting to mention that the first half of
© SJVC August 2000 JYOTISH NEWS 8
the antara was very favourable, while the second was not. Venus seems to delightfully
initiate the antardasha first offering her exalted state, deeptha(radiating) avasta, awake and
garvith avastas, revealing her excellent mood in full. Later on, as the anatara was going on,
She started loosing her power, and obviously conquered by bad avastas, she suffered a
breakdown and collapse in her significations.
4. Similarly, each graha is found in certain avastas, describing its physiological, psychological,
emotional, and sociological state. Like in the case of humans, more powerful grahas bring
about their effects more fully and significantly. It seems that Satyacharya’s hint can be very
helpful to examine this area more thoroughly.
TRANSLATION
“ When irreligion is prominent in the family, O Kåñëa, the women of the family
become polluted, and from the degradation of womanhood, O descendant of Våñëi,
comes unwanted progeny. (BG:1.40) “
Dharma is examined in the ninth house and the one-ninth division of signs is called
Navamsa. Parasara advises us to examine this divisional chart (Navamsa) for spouse as it is the
fruit/gains of Dharma. Thus the 11th sign from the 9th house is the 7th house which shows
gains/increase of Dharma and the 12th sign from the 9th house in the 8th house which shows
loss/decrease of Dharma. Thus, marriage indicates an increase of Dharma while widowhood
symbolizes a destruction of Dharma. In these tense in Hindu wedding the son-in-law is regarded
as Vishnu as his coming to the family has led to an increase in Dharma.
The Sun is a significator of Dharma and hence Maharishi Jaimini teaches that the Sun can
never be a malefic for Upapada (Arudha of 12th house symbolizing the Vivaha Mandapa2[1]).
Rahu is the greatest enemy of the Sun and causes its eclipse. Thus Rahu symbolizes
destruction of Dharma and also widowhood. Saturn is an enemy of the Sun and significator of
the 8th house (ruling widowhood/break in marriage) whereas Jupiter is a friend of the Sun and
saves marriages by giving children. In fact Chanakya3[2] Niti4[3] teaches that a person who is not
2[1]
Vivaha means marriage and mandapa means the place where this is solemnized through Vedic rituals.
3[2]
Kautilya better known as Chanakya was the able administrator and Minister of Chandragupta
Maurya. His work on administration named “Artha Shastra” is the greatest of of kind.
© SJVC August 2000 JYOTISH NEWS 9
desirous of having children should not marry. Venus (ruling semen) shows sexuality and
physical beauty whereas Mars shows the destruction of semen /preservation and indicates
Brahmacharya5[4] thus Mars causes the first error (dosha) on the significator of natural
procreation. Ketu is always opposite to Rahu and both Parasara and Jaimini teach that it causes
marriage. In fact it indicates the bestiality in man which is controlled by worshipping Lord Shiva
as Pasupati6[5]. The Moon is a significator of mother hood and will surely give marriage whereas
Mercury the bastard son of the Moon indicates Adharma or children etc. born outside marriage
and thus, obstructs or break the purity of marriage relationship. Thus, Jaimini teaches that if
Moon & Mercury are in mutual trines in the Navamsa the character may fall and marriage vows
maybe broken while if Mercury is aspected by Jupiter (the pure representative of Vishnu) then
purity prevails and marriage vows will be kept.
Scorpio is the natural eighth house of the zodiac and if Mercury & Venus are in Scorpio
Navamsa then the person is of very loose morals. In this manner the various rules/dictums given
in the classical literature can be understood.
ILLUSTRATIONS
(Some Birth details are with held for obvious reasons)
4[3]
Niti means code of conduct or behavior.
5[4]
celibacy
6[5]
Pasu: Animal; Pati: Lord; Thus pasupati means Lord of all animals including man.
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VEDIC REMEDY
There are various remedial measures given for solving marriage problems like delay in
marriage, divorce etc. Some of them are very tamasic like black magic and others give
temporary results. When it is clearly established that Dharma alone protect the purity/marriage
then the highest and surest remedy lies in increasing Dharma. Bhagwan Vishnu sits in the ninth
house of Dharma and worshipping him with the Astakshari mantra “OM NAMO NARAYANAYA”
or meditating with the mantra “ OM TAT SAT” is the best remedy. In addition, a gemstone of the
Lord of ninth house (in Rasi Chart) and fasting on days ruled by the Lord of Upapada can be
prescribed.
OM TAT SAT
also could be solved from an in depth analysis of the Saptamsa. It is, therefore, essential to
know the lords of the Saptamsha in greater detail. The names listed in the Brihat Parasara Hora
Shastra (BPHS) probably refers to the seven oceans circumambulating the seven islands of the
Bhu-Mandala. The characteristics of each of the portions will reflect the characteristics of the
Deities worshipped on those islands. This information pertaining to the Bhu-mandala comes
from the 5th Canto of Srimad Bhagavatam.
Maharishi Parashara lists the lords of the seven Saptamshas of a Rasi as follows:
Kshara, Ksheera, Dadhi, Ghrita, Ikshurasa, Madhya and Shuddha Jala being the order in odd
signs, and the reverse in even signs. In the description of the universe given in the Puranas, we
find the following account: The Bhu-mandala, or the planetary system of the Earth is divided into
seven islands, which lie in concentric circles. The central island (of which our Earth is a part) is
called Jambudvipa, the next one is Plaksha, then Shalmali, Kusha, Krauncha, Shaka and finally
Pushkaradvipa forms the last and widest circle. In between every two islands there is an ocean,
each of different substance. Jambudvipa is surrounded by Ksara-uda, or salt-water ocean,
Plakshadvipa by Ikshu-rasa, or sugarcane juice, Shalmalidvipa is surrounded by Sura, or liquor,
then the next is Ghrita (clarified butter), Kshira (milk), Dadhi-manda (emulsified yogurt) and
Suddha-uda (sweet water). The names of these oceans are closely similar to the names of the
seven Saptamshas."
So Kshara refers to Jambudvipa, the middle island, which is surrounded by it. Jambudvipa is
further divided into nine continents, where the different forms of the personality of Godhead are
worshipped. In Bhadrasva-varsha Hayagriva (the incarnation with a horse-head) is worshipped.
In Ilavrta-varsha Sankarsana (Lord of false ego) is worshipped. In Hari-varsha Nrisimhadeva
(the lion-headed incarnation) is worshipped. In Ketumala-Varsha Kamadeva or Pradyumna
(Cupid) is worshipped. In Ramyaka-varsha Matsya (the fish incarnation) is worshipped. In
Hiranmaya-varsha Kurma (the tortoise-incarnation) is worshipped. In Uttarakuru-varsha
Varahadeva (the Boar incarnation) is worshipped. In Kimpurusa-varsha Lord Rama is
worshipped. And in Bharata-varsha Nara-Narayana is worshipped. So these deities all relate to
the Kshara portions.
Ikshurasa surrounds Plakshadvipa, the next island, in which Lord Surya (the Sun-god) is
worshipped.
Madhya would refer to Sura, or the liquor ocean, which surrounds Shalmalidvipa where Soma
(the Moon-god) is worshipped. This is why intoxicants influence the mind, which is ruled by
Soma.
Ghrita is the ocean of ghee (clarified butter), which surrounds Kusadvipa where Agni (the fire-
god) is worshipped.
Ksheera is the ocean of milk, which surrounds Kraunchadvipa where Varuna (the god of
rain/water) is worshipped.
Dadhi is the ocean of yoghurt, which surrounds Sakadvipa where Vayu (the wind god) is
worshipped.
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Suddha Jala is the ocean of sweet water, which surrounds Puskaradvipa where Brahma (the
creator) is worshipped.
More details about these islands could be read and understood from the Srimad Bhagavatam,
which is very interesting. On may wonder why does the Saptamsa refer to sons and grandsons?
This is, perhaps, due to the fact that it was Maharaja Priyavrata, who divided the Bhu-mandala
into these seven islands with the wheels of his chariot, and then gave their rulership to his seven
sons, who in turn divided each island into seven parts and gave the rulership of each part to one
of their sons in turn. They also had seven sons each. Maybe other Puranas have more details
on this.