Sadhu Yoga
Posted: Thu Mar 18, 2021 3:35 pm
https://varahamihirajyotishcourse.wordp ... s-part-02/
Sadhu Yoga (Saintly Yoga)
There are other combinations (yogas) which indicate a certain saintly or pure disposition of the native in his behavior toward others. Naturally, someone who is advanced on the spiritual path practices such important habits as ahimsa or non-violence and this principle causes the native to even give up killing animals for subsistence, what then to speak of causing violence to other human beings. The perception of the world of maya, and thus the interpersonal dealings of the individuals with other entities in the material world, are seen from the arudha lagna. Thus we observe tendencies toward proper behavior toward others, as well as disillusionment from worldly attachments due to misbehavior of others from the AL. The saintly yogas listed as follows, in effect, are thus opposite to those which indicate a materially successful person according to worldly estimation:
If there are benefics in or aspecting the 3rd and 6th from the arudha lagna (without malefic intervention), then one is saintly in behavior (Sadhu-yoga). (Note that malefics in these positions give strong determination to pursue and reach worldly goals).
If there are malefics in the 2nd, 4th and 7th from AL, then Sadhu-yoga also forms. Benefics in these positions respectively increase (1) the image or perception regarding wealth; (2) the perception of happiness inwardly or emotionally; and (3) the perception of happiness in marriage.
If Rahu is in the 7th or 12th from AL or AK, then deep spiritualism occurs.
Deep spiritualism as a life-long calling also occurs if the Atmakaraka or the Sun conjoins the lagna lord or if either is in mutual aspect with the lagna lord.
If benefic planets are in or aspect the 3rd or 8th from the Atmakaraka planet, then after death, the native advances to the planetary system represented by the stronger one. This principle given herein may be considered a “wild card” or, in other words, the native advances higher in succeeding lifetimes if benefics dominate the 3rd and 8th from the AK, regardless of whatever other indications there may be.
The rationale behind the above is obvious: Mars, the karaka of the 3rd house, indicates that most people will pursue desire aggressively and thus without proper consideration of how others might be hurt, or at the very least, neglected, in the process of pursuing objectives. Similarly, the 6th house is the house of enemies, which ofcourse one attracts by behavior in certain dealings. If benefics are in the 3rd, one has little aggressiveness in the matter of fulfilling desire, and thus is likely to be less offensive, hurtful or “sinful” in behavior.
Benefics in 6th reminds one of the Pandava King Yudhisthira from the Mahabharata, who was ajata-satru, or one whose enemy was never born. This was due to his equanimity or unbiased treatment of everyone, whether they were friend or enemy alike.
Malefics in the 6th from AL add strength to one’s schemes and strategies to pursue worldly desires, and thus under the illusion of duality, the native sees person in his experience as either friend or foe.
Thus benefics in the 6th from AL elevate the mind of the native to the sattva-guna, in which all things and persons are seen as equal. This is what is meant by panditah sama-darsinah (mental-equanimity of a saintly person) in the Bhagavad-gita.
The 2nd, 4th and 7th houses respectively relate to family, the home environment and the experience of marriage. Naturally, if one experiences stress or anxiety in these areas, one wants to pursue the path of renunciation – provided that other indications in the chart strongly suggest the evolutionary path towards dharma. In fact, in the Puranic stories of great saintly persons, it is often seen that one takes the path of asceticism and pure devotion after experiencing a complete and thorough collapse of all opportunities for material enjoyment. Such frustation within the world of maya may be invoked by one’s guru to convince him that following the pursuit of the senses is counterproductive to the path of purity and God-realization. That way, those things which distract the mind from the path of devotion are not able to hold much fascination to start with, and thus the soul gives up everything to follow the path of sainthood.
Apart from malefics in the 2nd, 4th or 7th AL, Rahu in the 7th from AL serves the same purpose. When in the 12th from AL, Rahu aspects the AL or Arudha lagna itself (by 12th house aspect, in reverse), and thus he dispels the illusion that one can be happy in the world of form. This happens through various challenging experiences, mostly through the personal relations with others. Rahu in or aspecting the 12th from AL diminishes the opportunity for sexual enjoyment, the absence of which little else in the material world holds any permanent attraction for the soul.
Sadhu Yoga (Saintly Yoga)
There are other combinations (yogas) which indicate a certain saintly or pure disposition of the native in his behavior toward others. Naturally, someone who is advanced on the spiritual path practices such important habits as ahimsa or non-violence and this principle causes the native to even give up killing animals for subsistence, what then to speak of causing violence to other human beings. The perception of the world of maya, and thus the interpersonal dealings of the individuals with other entities in the material world, are seen from the arudha lagna. Thus we observe tendencies toward proper behavior toward others, as well as disillusionment from worldly attachments due to misbehavior of others from the AL. The saintly yogas listed as follows, in effect, are thus opposite to those which indicate a materially successful person according to worldly estimation:
If there are benefics in or aspecting the 3rd and 6th from the arudha lagna (without malefic intervention), then one is saintly in behavior (Sadhu-yoga). (Note that malefics in these positions give strong determination to pursue and reach worldly goals).
If there are malefics in the 2nd, 4th and 7th from AL, then Sadhu-yoga also forms. Benefics in these positions respectively increase (1) the image or perception regarding wealth; (2) the perception of happiness inwardly or emotionally; and (3) the perception of happiness in marriage.
If Rahu is in the 7th or 12th from AL or AK, then deep spiritualism occurs.
Deep spiritualism as a life-long calling also occurs if the Atmakaraka or the Sun conjoins the lagna lord or if either is in mutual aspect with the lagna lord.
If benefic planets are in or aspect the 3rd or 8th from the Atmakaraka planet, then after death, the native advances to the planetary system represented by the stronger one. This principle given herein may be considered a “wild card” or, in other words, the native advances higher in succeeding lifetimes if benefics dominate the 3rd and 8th from the AK, regardless of whatever other indications there may be.
The rationale behind the above is obvious: Mars, the karaka of the 3rd house, indicates that most people will pursue desire aggressively and thus without proper consideration of how others might be hurt, or at the very least, neglected, in the process of pursuing objectives. Similarly, the 6th house is the house of enemies, which ofcourse one attracts by behavior in certain dealings. If benefics are in the 3rd, one has little aggressiveness in the matter of fulfilling desire, and thus is likely to be less offensive, hurtful or “sinful” in behavior.
Benefics in 6th reminds one of the Pandava King Yudhisthira from the Mahabharata, who was ajata-satru, or one whose enemy was never born. This was due to his equanimity or unbiased treatment of everyone, whether they were friend or enemy alike.
Malefics in the 6th from AL add strength to one’s schemes and strategies to pursue worldly desires, and thus under the illusion of duality, the native sees person in his experience as either friend or foe.
Thus benefics in the 6th from AL elevate the mind of the native to the sattva-guna, in which all things and persons are seen as equal. This is what is meant by panditah sama-darsinah (mental-equanimity of a saintly person) in the Bhagavad-gita.
The 2nd, 4th and 7th houses respectively relate to family, the home environment and the experience of marriage. Naturally, if one experiences stress or anxiety in these areas, one wants to pursue the path of renunciation – provided that other indications in the chart strongly suggest the evolutionary path towards dharma. In fact, in the Puranic stories of great saintly persons, it is often seen that one takes the path of asceticism and pure devotion after experiencing a complete and thorough collapse of all opportunities for material enjoyment. Such frustation within the world of maya may be invoked by one’s guru to convince him that following the pursuit of the senses is counterproductive to the path of purity and God-realization. That way, those things which distract the mind from the path of devotion are not able to hold much fascination to start with, and thus the soul gives up everything to follow the path of sainthood.
Apart from malefics in the 2nd, 4th or 7th AL, Rahu in the 7th from AL serves the same purpose. When in the 12th from AL, Rahu aspects the AL or Arudha lagna itself (by 12th house aspect, in reverse), and thus he dispels the illusion that one can be happy in the world of form. This happens through various challenging experiences, mostly through the personal relations with others. Rahu in or aspecting the 12th from AL diminishes the opportunity for sexual enjoyment, the absence of which little else in the material world holds any permanent attraction for the soul.