Monday 23 May 2016

Astrology in Ayurvedic classics
Dr. Kotekal Guru Rajesh
Author of SARFAROSH

It is said that in ancient India ayurvedic physicians were having a good working knowledge of astrology while astrologers were well acquainted with the knowledge of ayurvedic principles. This indeed becomes evident when we carefully scrutinize the available ayurvedic and Jyotisha classical texts.

Besides the astrology proper, which takes into consideration the planetary positions in the heavens and their respective characteristics and special attributes to aid in interpretation, other methods are also employed in ayurvedic texts like interpretation of swapnaas or dreams and nimittas or omens, which form mainly a part of the samhita division of Jyotisha. The principles of Muhurtha branch of astrology is applied to find out the lunar asterism and the weekday during which the disease has manifested to know the duration of suffering. Karma siddhanta, the underlying principle of the Vedic way of life, takes the shape of karma vipaaka that deals with the sins committed in the previous lives that manifest as various diseases and also prescribes the remedial measures to be carried out to rectify the sins. The ancient ayurvedic classics include all these types of techniques in diagnosis and also in predicting the ultimate fate of the patient and the duration of the disease. The text ‘Veerasimhavalokanam’ extensively deals with the Karma vipaaka, Jyotisha and Ayurveda with equal emphasis on all the three and details out the karmic reasons and planetary configurations responsible for each disease suggesting the remedial measures and ayurvedic treatments.

Among the ayurvedic classical texts Hareeta samhita, Sushruta samhita, Ashtanga hrudayam, Bhela samhita, Sarngadhara samhita, Aarogya chintamani, Bruhadyoga tarangini, Kaasyapa samhita, Basavaraajeeyam and Chikitsa saara sangraham have been studied by me to extract the astrological information incorporated in these texts. The astrological material provided in the ayurvedic texts can be divided under the following topics:

  •         Karma vipaaka – diseases arising as a result of the deeds of previous births
  •    Nakshatra gnyaanam – or studying the asterism occupied by Moon and the weekday at the commencement of the disease
  •         Doota lakshnam – interpretation from the characteristics of the messenger
  •         Nimittaa – Omens on the way and within the house of the patient
  •         Swapna – interpretation of the dreams
  •         Arishta gnyaana – finding out the impending death
  •        Deha subhaasubha lakshana – predicting the future through physiognomy
To discuss each of these topics in detail will be impossible in a single article and hence I would strive to present a summary of these details in this paper.

1. Karma Vipaka

Hareeta Samhita and Basavaraajeeyam deal with the past life deeds that cause serious diseases in this birth. They also suggest various remedial measures to cure the disease. Hareeta samhita says that there will be three kinds of diseases arising from the three types of sins committed in the previous lives. The sins committed unknowingly and for whose rectification the sinner has performed prayaschittas like Krichchya etc will be manifested as easily curable diseases. The sins that were committed knowingly and for whom prayaschittas were performed will take the shape of difficult but curable diseases. The sins committed knowingly and which were not countered by performing the required austerities will manifest as dreadful and incurable diseases.

Ten types of heinous sins are enumerated which result in ten types of terrible diseases. Killing of Brahmins causes panduroga (anaemia), killing of cows causes kushtha (leprosy), assassinating the ruler causes rajayakshma (tuberculosis), destruction of the dwelling of Brahmins and ascetics results in atisaara (diarrhoea), desecrating sacred waters causes meharoga (excess urination), destruction of lands will result in mutra roga (diseases of urinary tract), defiling others’ wives causes asmariroga (kidney stones), violating the bed of employer results in mutrakruchcha (painful urination or dysuria), violating the bed of one’s teacher will cause shoola (painful abdominal pain mainly caused due to vaata) and corrupting the modesty of pativratas will result in swasa kasa vrana rogas (difficulty in breathing, bronchitis and other respiratory diseases).

Stealing of various articles like gold, silver, copper, tin, lead, iron, milk, ghee, oil etc are said to cause ailments like disease of the nails, chitrakushtam, sidhmalam, facial diseases, paling of the body, atimootra, intestinal diseases etc. Donation of the respective goods is said to remedy their corresponding disease. The performance of austerities like krichchya, Ati krichchya, Chaandraayana etc is suggested for different diseases. Donation of cows, land and gold along with feasting of Brahmins and other destitute people is said to alleviate most of the diseases. The recitation of Rudra namaka chamaka, Vishnu Sahasranaama etc is also suggested. An interesting remedy of planting and watering trees can be noted that is said to alleviate the suffering caused by Visarpiroga (erysipelas or cellulitis) and various wounds or Vranas, which are caused by the destruction of trees and forests by fire, in a previous birth.

Basavarajeeyam extensively deals with the topic of karmavipaaka siting various sins and their resultant diseases. It also gives some planetary combinations responsible for certain diseases and proposes the required remedial measures.

2. Nakshatra gnyaanam

Hareeta samhita deals elaborately with this topic. The combination of certain asterisms and weekdays were explained as dangerous ‘Yamaghanta’ yoga and it is said that the person contacting any disease when this period is current will rarely escapes death. Similarly ‘Mrityu yoga’ and ‘Amruta yoga’ are explained caused by the combination of asterisms and weekdays. Combination of malefic yogas like Shoola, Vajra, Atiganda, Vyaaghaata, Vyateepaatha, Vishkambha with asterisms ruled by cruel deities will cause incurable diseases. It is also said that the inception of a disease when all the three of yoga, asterism and weekday are malefic will lead to the death of the patient. Also various yogas are explained that are conducive for starting treatment of diseases. It is said that the combination of Sunday with Magha, Monday with Vishaakha, Tuesday with Bharani, Wednesday with Ardhraa, Thursday with Moola, Friday with Krittika and Saturday with Hasta is not conducive for the treatment of pitta diseases.

Next, the asterisms are dealt exclusively and the curability or otherwise of a disease and its duration according to the asterism occupied by the Moon at the time of its inception was explained. Further, the extent of each asterism is divided into three components or amsas and the result of particular amsa of a nakshatra current when the disease has started is elaborated. The physician is suggested to perform remedial measures for the asterisms for the speedy cure of the disease.

This information offers a fertile ground of research for astrologers to check the theory with real life incidents.

3. Doota Lakshanam

It seems that there was a practice of sending some person as messenger to fetch the physician to the patient’s house. It is said that as the appearance of smoke from a distance will indicate the presence of fire, similarly the appearance and characteristics of a messenger will indicate the fate of the patient. Hence most of the classics have explained the results of various appearances, utterances and characteristics of the messengers. The information discussed in this topic can be conveniently applied in prasna astrology to predict the condition of the patient.

A messenger having the following characteristics is considered inauspicious: handicapped, lame, blind, deaf, mute, suffering with disease, children, women, untidy, tired, hungry, thirsty, wearing torn clothes, mentally imbalanced, indigent, wearing black or saffron robes, wearing wet clothes, with tonsured head, with turban on head, with tears in eyes, having eyes-head-hair similar to a monkey, having disfigured nose, harsh in speech and deeds, holding club or noose in the hands, talking insultingly with the physician, heading towards south, standing with crossed legs, coming with empty hands, walking briskly on the way, hurried in breath, sitting with head in his hands and legs wide spread, breaking sticks or grass or mud lumps etc, writing markings on the land with foot or hand, sleeping, coming by riding camel, buffalo or donkey.

Messenger with the following characteristics is considered auspicious: Persons belonging to the same community as the patient, wearing white clothes, holding auspicious things in hands like fruits, flowers, gold etc, chewing taamboola, coming from east, north or west, talking pleasantly, handsome in appearance, coming over a vehicle or by a bullock cart or by walk.

In these texts the condition of the physician when he is invited by the messenger for the first time is also explained to know the fate of the patient. If the physician is invited by a messenger when he is in the following conditions will not auger well for the patient: agitated in mind, angry, having his food, performing pitrukaarya, performing agnihotra, besmeared with oil, untidy in appearance, killing an animal, answering nature’s call, sweating profusely, sleeping, weeping, with dishevelled hair, naked, taking bath etc.

The time when the messenger approaches the physician is also considered to know the curability of the disease. The mid-nights, mid-days, sandhyas, shasti or chaviti or navami tithis, Sundays, Rahu-Ketu in the ascendant, Bharani, Krtittika, Ashlesha, Poorvaashaadha, Poorvaabhaadra, Pubba, Aardhra, Makhaa and Moola nakshatras – when these are current, the first invitation from a messenger will turn to be inauspicious.

Bruhadyoga Tarangini also gives a chakra called ‘Jeevanmarana prasna nirnaya chakram’ where certain numbers are allotted for the Sanskrit alphabets. These are used to derive the value for the names of both the messenger and the patient. If the value is greater for the patient he will be cured and if the value is greater for the messenger the disease will not be cured. When both values are equal the disease will remain for a long period.

4. Nimitta or Shakuna

All the ayurvedic texts referred by me have dealt this topic elaborately. The omens encountered by the physician on his way to the patient’s house and also in the patient’s house, both for the first time, will indicate the future of the patient.

Appearance of various animals, birds, articles, people are considered to indicate auspicious and inauspicious results. Their appearance on left or right side of the physician is also discussed at some places to result in contrary results. Besides the appearance, their cries, taking their names etc. are also interpreted.

Some of the auspicious omens are: sight of the king, Brahmins, elephants, peacocks, washer men, person wearing white clothes, woman carrying her child, prostitute, maiden, shakunta birds, silver, gold, milk, fish, raw flesh, blood, clean clothes, mirror, fruits, flowers, wines etc.

Some of the inauspicious omens are: sight of cats, mongoose, snakes, poisonous creatures, lizards, monkeys, owls, rabbits, pigs, bears, burning houses, broken pots, falling trees etc.
Hearing the following sounds is considered inauspicious: Taking the names of cats, monkeys, mongoose, lizards etc, hearing the cries of rabbits, monkeys, inauspicious words, sobbing, verbal fighting using harsh words etc.

The condition of physician on his way is also interpreted to know the fate of the patient. If the physician’s footsteps become unsteady, if his head reels, or if the clothe he wears falls down, or if he gets involved in a fight or debate on the way the patient will not be cured.

5. Swapna

Divining the future events with the help of dream interpretation is a ubiquitous aspect of all the ancient civilizations. The ayurvedic texts provide general interpretations of auspicious and inauspicious dreams seen by the patient and his relatives and there by predict the recovery or otherwise of the patient. Further Ashtaanga Hrudayam also predicts the nature of the disease a person will suffer in future based on the dreams he has seen. Sushruta Samhita explains various dreams that will prove fatal for patients of different diseases. Kaasyapa samhita explains various dreams that are experienced by the mother or caretaker of a child to interpret the various types of baala-graha’s torturing the infant.

Dreams are classified into seven types: 1. Drustha (seen), 2. Shruta (heard), 3. Anubhoota (experienced), 4. Prarthita (longed for), 5. Kalpita (created in thoughts) 6. Doshaja (caused due to the imbalances of the three humors) and 7. Bhaavita (other than the above six). Among the seven the first six types will be ineffective in giving their results. Similarly some texts say that a dream seen during a day time sleep will not be effective. A forgotten dream, a very big dream or a very small dream, or a dream followed by another dream of contrary indication will not give results.

The period of fructification of the dream is interpreted based on the time of its appearance. The nearer the dream to the sunrise the nearer will be its manifestation. If a patient dreams of the things similar to the humour of his disease then the dream should not be considered. For example if a patient of windy humour dreams of moving in the air, or of fiery humour dreams of burning fire, comets, thunderbolts etc, or if a patient of watery humour dreams of water bodies etc. these dreams will be ineffective.

Sight of the following animals, objects, men etc is considered as auspicious: cow, bull, elephant, king, gold, horse, climbing of high rise buildings, mountains, vehicles, besmearing the body with shit, weeping, seeing one’s own death, cohabitation with a forbidden woman, crossing the sea, lamps, brilliant fire, fruit bearing trees, maiden, wheel, flag post, eating raw human flesh, Solar or Lunar disc, bitten by a white serpent on the right hand, drinking wine or blood, wearing while garlands, dress etc, drinking fresh milk, seeing chairs, beds, vehicles, house and self on fire, eating curd or paayasam in a lotus leaf sitting in the midst of a lake etc.

Contrarily, the sight of the following articles, men, activities etc in dreams is considered inauspicious: falling of one’s own teeth or hair, seeing oneself being hunted by cruel animals bearing horns or fangs or by monkeys and pigs etc, besmearing one’s body with dust or oil or ghee or animal fat etc, seeing one’s own marriage at the end of a dream, sight of solar or lunar disc falling from the sky, seeing growth of bushes on one’s head or chest, tonsuring of head, sleeping in holes or caves or in cremation grounds, vomiting or passing of stools, missing footwear, being encircled by ghosts or goblins or  chandaalas etc.

If a patient suffering with fever dreams himself befriending a dog; if a patient of consumption dreams of befriending a monkey or a demon; if a patient of unmaada (insanity) dreams of befriending a bhoota (ghost); if a patient of urinary diseases or diarrhoea dreams of drinking water; if a patient of leprosy dreams of drinking oil; if a patient of gulma (abdominal tumours) dreams of growth of a tree from his stomach – in all these cases the patients will not recover and they will die soon.

After seeing an inauspicious dream the person should think of his family deity, preceptor and other divine entities and should repeat the ishta mantra for some time and sleep again. These dreams should not be revealed to others and the person should spend three nights in any temple and worship the deity enshrined there. By doing this the malefic effects will be nullified. The person having the vision of the dreadful dreams should donate black gram, sesame, iron and gold to the learned Brahmins and should repeat the venerable Gayatri.

6. Arishta gnyaana

Hareeta samhita and Bruhadyoga Tarangini treat this topic in detail. By studying some symptoms of the patient and also noting the inability of the patient in observing some phenomenon of nature the physician can confirm the imminent death of the patient. It seems that there is some physiological and pathological background behind the symptoms of death. For example if a person is unable to hear the ringing sound in the ears even after closing the ears; if a person sees flickering light even after closing his eyes; if a person suffers severe head ache during mornings and observes luminous parivesha around lighted lamps; if a person cannot experience the extreme tastes of bitter, sour etc; if a person cannot experience the extremes of heat and cold and if his body does not develop goose bumps when sprinkled with cold water; if a person, though healthy looking, breathes through his mouth, has reddish eyes and face, discoloured tongue and blackish teeth – all these persons are nearer to death.
Similarly, considering the natural phenomena: if a person fails to see the moon on the 2nd day of the bright fortnight; if a person notices rainbow on all the directions though the sky is free of clouds; if a person fails to notice the aakaasha gangaa (the milkyway) or the dhruva star; if a person observes parivesha around the solar and lunar discs and sees smoky fog around the Sun; if a person fails to see his reflection in oil, water, ghee, mirror or in the eyes of other people – all these will perish shortly.
Bruhadyoga Tarangini also mentions an occult practice called as ‘Chaayaa purusha saadhana’ by which the practitioner will be able to know his own death and also of his near and dear ones.

7. Deha subhaasubha lakshana

The Kaashyapa samhita being a treatise on Kaumaarabhrutya or paediatrics has a chapter dealing with the characteristics of the body of a child and their indications about its future. This is akin to the samudrika branch of astrology dealt in most of the samhitas of Jyotisha.

The body parts of children starting from the nails of the feet, feet, heels, fingers, shanks, knees, thighs, buttocks, lower abdomen, reproductive organs, way of urination,  stomach, navel, chest, nipples, shoulders, hands, neck, lips, teeth, tongue, ears, eyes, eye brows, hair on the head, hair on the body, marks on the palms and feet, circles of hair on the body, moles on the body etc. are described with their auspicious and inauspicious interpretations.

Thus, the ayurvedic texts are embedded with rich information on astrological aspects that help in the diagnosis of the disease and also in finding out the fate of a patient. It is my humble opinion that an in-depth study of this information along with the medical aspects of Jyotisha classics and samhitas will provide us with rich dividends that help in the advancement and refinement of the subject of medical astrology.


Saturday 21 May 2016

A humble Tribute to Mahamahopadhyaya and Jyotisha Vignyana Bhaskara Sri Madura Krishnamurthy Sastry

Dr. K. Guru Rajesh

It would not be an exaggeration to say that every student of hindu astrology in the world knows about or at least heard about Sri Madura Krishnamurthy Sastryji, a giant among the astrologers of India. In the telugu language circle of astrologers, most of them consider him as their guru and mentor. It is a great loss to the entire astrological fraternity that Sri Sastryji left for his heavenly abode on 6th April 2016. He belonged to the last generation of the great traditional siddhantins and jyotishis who had tremendous command on all the three skandas of Jyotisha. This paper, in which I present the horoscopic analysis of Sastryji following my Nandi Nadi method, is a humble tribute to this great soul seeking his everlasting blessings. Readers may please refer to the introductory chapter of my book SARFAROSH for the information on the Nandi Nadi principles.

Sri Sastryji was born on 28th February, 1928 at 4.41am at Mukkamala vikkage near Tanuku in West Godavari district of Andhra Pradesh. His parents were Sri Venkayya Bhusura and Srimati Sachidevi.


Jeevakaraka Jupiter is placed in own sign Pisces having Sun and retrograde Mercury in the 12th, and exalted Mars and Venus in the 11th. Note the sign exchange between Mars and Saturn. In his movements Jupiter will first meet exalted Moon-Rahu in Taurus who are aspected by Saturn/Mars-Ketu. Thus, Jupiter having Sun-Mercury in the 12th, exalted Mars in the 11th and Saturn-Mercury in the 11th indicates long span of life. The detailed longevity calculation as per my upcoming book ‘Longevity and Death’ is presented at the end of the article.

Vidyakaraka Mercury joins Sun and has Jupiter in the 2nd and Venus-Mars/Saturn in the 12th. Retrogression brings Mercury to Capricorn where he joins Venus/Mars-Saturn. Thus, Mercury hemmed between Jupiter and Venus indicates great intellect and learning in traditional subjects. Added to this, Mercury with Sun gives deep knowledge in astrology. However, Mercury is about to enter his debilitation sign and is placed in the middle of nodal axis. Further, he gets the influence of Mars. This should cause break in education, which really happened as Sastryji could not continue his formal education beyond 8th standard. Nevertheless, it is more than compensated by the powerful influence of Sun, Jupiter and Venus, which made him an authority on astrology and allied subjects. It is to be noted that Mercury has Ketu in the 10th and 11th. Traditionally, Ketu is considered as the planet ruling over the Jaimini system of astrology. This explains the extensive study Sastryji made in this branch of Jyotisha.

Karmakaraka Saturn joins Ketu in Scorpio and receives the aspect of exalted Moon-Rahu from Taurus. Saturn is involved in sign exchange with exalted Mars thereby moving to Capricorn to join Venus and Mercury. From Capricorn, Saturn has Sun-Mercury in the 2nd and Jupiter in the 3rd. Saturn with Ketu aspected by exalted Moon indicates a religious and spiritual nature. Saturn with Venus and Mercury in Capricorn suggests establishment of institutions. Saturn having Sun-Mercury in the 2nd and Jupiter in the 3rd explains working for astrology and allied traditional subjects. The association of Ketu and Mercury with Saturn makes the native a celebrated author in his field. Strong influence of Mars ensures that the native works elaborately on vastu, the ancient science of architecture and construction. Saturn associated with exalted planets indicates that the native will reach to great heights in his life. Saturn having Sun in the 2nd and Jupiter in the 3rd suggests that the native will get recognition and awards from the government. The influence of Venus and Jupiter on Saturn will make him a great Guru, especially as Jupiter has Mars in the 11th. Saturn having Moon in the 7th and Jupiter meeting Moon first in his transits indicate that the native will make extensive travels. Further, Saturn joins Ketu also which suggests overseas travels for the native.

Though he continued the secular studies upto 8th standard, concomitantly he also studied the Sanskrit Pancha Kavyas and Vyakarana from his guru Sri Pisupati Visweswara Sastry. During the period between 1944 and 48, he learnt Sanskrit Sahitya including natakas, Rigveda smartha, hora and Samhita skandas of jyotisha, Muhurtha, Prashna and Vasthu from his guru Sri Vajapeyula Venkata Subrahmanya Somayaji. Transit Jupiter was moving between Cancer and Scorpio in this period while Saturn was transiting between Taurus and Leo. Note that transit Saturn was moving in the 7th to natal Saturn in Scorpio in 1944 while transit Jupiter was moving in the 7th to natal Mercury-Saturn in Capricorn.

The period between 1954 and 1962 was an important turning point in his life. To get complete command over the siddhanta skanda of Jyotisha he sought the tutelage of guru Sri Sripada Venkataramana Daivagnya. In the course of his study he travelled along with his guru to various oriental manuscript centres to collect valuable and rare manuscripts. In this process he happened to stay in Benares between 1956 and 1960 where he got the opportunity to discuss and debate with various pandits on different topics of jyotisha. At this juncture he felt the need to do extensive research on ayanamsa. By the starting of year 1952 transit Jupiter was moving in Taurus in the 7th to natal Saturn. Transit of Saturn in Scorpio, a watery sign, over natal Saturn-Ketu aspected by natal Moon-Rahu has seen Sastryji stay in Benares. By the year 1962 transit Saturn and Jupiter joined together in Capricorn, indicating the end of a phase and beginning of a new phase in Sastryji’s life.

It will not be out of context if I insert here a note about the way sastryji carried out his studies. Those days many texts were available as palm-leaf manuscripts only and even if published, those books were not easily accessible. He had to travel to distant places throughout India to collect these books. He wrote down the entire books by his own hand, including the errata tables. Hundreds of such books written in his own hand can be seen in his library. Such was his dedication and hard work.

Sastryji studied thousands of Jyotisha classics and presented their essence in the form of books. He translated Jatakalankaram into telugu and wrote Gruha Vastu Deepika in 1951 (transit Jupiter in Aquarius over natal Mercury); Adhika-Kshaya Masa Meemamsa, Panchanga Bedhamulu-Driksiddhanta Avashyakata and Vastu Sastra Vivekam part 1 in 1963 (transit Jupiter in Aquarius over natal Mercury and transit Saturn in Capricorn); translated Daivagnya Vallabha into telugu in 1966 (transit Saturn in Aquarius over natal Mercury); translated Bhavartha Ratnakaram in 1967 (transit Saturn over natal Jupiter in Pisces while transit Jupiter in Capricorn, in the 7th to natal Saturn-Mercury); wrote Vastu Sastra Vivekam 2, 3 and 4 parts in 1970 (transit Jupiter in Libra having natal Saturn-Ketu in the 2nd), 76 and 78 (transit Saturn in Cancer and Leo, in the 7th to natal Mercury). Vastu Sastra Vivekam is said to be the essence of more than 200 classics and is considered as an encyclopaedia on the subject by the experts in Vastu. Between 1990 and 92 (transit Jupiter in Cancer and Leo, in the 7th to natal Mercury while transit Saturn in Sagittarius and Capricorn), Sastryji undertook the great job of translating Brihat Parasara Hora, the standard text on Jyotisha, presenting all the available versions of the text and discussing the opinion of the savants, and could bring out 3 parts. He wrote Satayogamanjari in 1995 (transit Jupiter over natal Saturn-Ketu in Scorpio while transit Saturn over natal Mercury in Aquarius); Muhurta Chintamani in 2010 (transit Jupiter over natal Mercury in Aquarius while transit Saturn in Virgo in the 7th to natal Jupiter) and the 4th part of Brihat Parasara Hora in 2013 (transit Jupiter in Taurus in the 7th to natal Saturn-Ketu). It is our misfortune that he could not complete the remaining two parts of Parasara Hora because of his work commitments. During the same period, he was also busy in editing many Sanskrit works for the Sanskrita Vidyapeetha of Tirupati. All the books written by Sri Sastryji, both his translations and original works, follow the method of astrological savants of bygone era. By reading a single book, one will come to know about the existence of many other classics on the same subject including their convergent and divergent views, and the logical conclusion given by Sastryji. It is indeed a great feast for ardent learners.

Sastryji established Jyotisha Vignyana Kendram in 1964 and started publishing a quarterly journal Jyotisha Vignyana Patrika and a driksiddhanta almanac. This journal completed 50 years of its existence in 2014 and is still in publication. This could be in the 2nd part of the year 1964, when transit Jupiter was moving in Taurus in the 7th to natal Saturn while transit Saturn was retrograde in Aquarius activating the natal Saturn-Venus-Mercury combination. With an intention to intensely analyse the classics of Jyotisha and Vastu to make them applicable to the present times, Satryji started another institution in 1989 named Viswa Vignyana Pratishthanam. Transit Jupiter was again in Taurus, in the 7th to natal Saturn while transit Saturn was moving in Sagittarius having the natal planetary combinations ahead in the three signs. Through this organization he conducted meetings of experts of these subjects, organized seminars on various pressing topics, brought out small booklets for free of cost for the benefit of students. On the invitation of Sri Maharshi Mahesh Yogi, Sastryji visited their centres in Holland and Germany in 1995 to teach and deliver lectures on the subject of Vastu. Jupiter was transiting over natal Saturn-Ketu combination in Scorpio receiving the aspect of natal Moon, which explains this foreign travel. Sastryji was a recipient of many awards and accolades. Among them, the significant are the Mahamahopadhyaya title conferred by Rashtriya Sanskrit Vidya Peeth, Tirupati in 2012, conferred on him for his vast knowledge in Sanskrit and research work of about 70 years. Prior to this, he was also the recipient of the President’s award from the late Dr. A.P.J. Abdul Kalam in 2006 for his pioneering work in Sanskrit and astrology. In the year 2006 transit Saturn was moving in Cancer in the 7th to natal Saturn-Venus-Mercury while transit Jupiter was in Libra having natal Saturn-Ketu in the 2nd. By the end of 2006 transit Jupiter moved into Scorpio over natal Saturn-Ketu. In the year 2012 when Sastryji was conferred with the title of Mahamahopadhyaya on February 25th, transit Saturn was retrograde in Libra having transit Jupiter in the 7th in Aries. Retrogression of transit Saturn activates natal Jupiter in Pisces. Thus, transit Saturn gets the influence of both natal and transit Jupiter.

Sastryji was bestowed with many attributes of heart and mind. He had a great retention memory and could recollect many slokas which he read many years back. Mercury placed in a fixed sign Aquarius hemmed between Jupiter and Venus explains this. Though his old age forced him to withdraw from active organizational activities he was always available to sincere seekers to clarify their doubts. Throughout his long life he collected many invaluable classics facing many hardships and spending huge amounts. These books included all branches of ancient hindu learning like Jyotisha Siddhanta, Samhita, Hora, astronomy, dharma Sastra, Vastu, Purana, nighantu, Ayurveda, linguistics and so on. All books in his collection were donated to Sri Virinchi Trust Library for the benefit of the society. Though endowed with a giant intellect and learning he was humble enough to say that he knows very little. He dedicated his life for the study and propagation of Jyotisha till his last breath. His was a life to be emulated by every student of this divine science. I am fortunate to have communicated with him twice through letters and got his personal blessings once when I met him at Tirupati, which I cherish throughout my life.

The following is the longevity estimation of Sastryji’s horoscope as per the methods employed in my upcoming book.


As per the above table it can be seen that the position of Jupiter vis-à-vis other planets gives 19 cycles of Jupiter as positive and 11.5 cycles of Jupiter as negative. The effective longevity thus comes to be 7.5 cycles of Jupiter. This will be from the 85th year to the 90th year of the native. Within this period we need to find out when the death of the native can happen as per the methods of counting and transit of Jupiter and Saturn. Among the 12 signs for Jupiter’s movements, Taurus and Scorpio will act as killers as they have the influence of the nodes and Moon. Next, the signs Leo and Aquarius may act as killers as they are placed in the middle of nodal axis, especially when Jupiter becomes retrograde in them thereby getting the influence of natal Venus-Mercury from Capricorn. As far as Saturn’s movements are concerned, the signs Taurus and Scorpio will be the primary killers because of the influence of Moon, Mars and nodes in them in the natal chart. Given the age bracket from the calculations, Jupiter will be moving from Aries to Virgo while Saturn will be moving from Virgo to Scorpio. Going by the movements of Jupiter, Taurus will not kill the native as Saturn will be moving in Virgo by that time. Next, Jupiter’s transit in Leo happens in the 89th year of the native which coincides with the movement of Saturn in Scorpio, the deadliest killer as per Saturn’s movement. Hence, the native may die in his 89th year when Saturn moves in Scorpio over natal Ketu-Mars aspected by natal Moon while Jupiter becomes retrograde in Leo, a sign placed in the middle of nodal axis, getting the influence of natal Venus-Mercury from Capricorn. Coming to the reason behind death, as Jupiter is not associated with any debilitated planets or does not have malefic combinations in the 12th house death due to serious diseases are ruled out. Jupiter meeting Moon-Rahu first in transits having Sun in the 12th indicates death due to chest infections or heart related issues.

Sastryji attained to the divine abode on 6th April 2016. It can be seen that transit Jupiter was retrograde in Leo joined with transit Rahu. Transit Saturn was retrograde in Scorpio joined with transit Mars. Transit Venus, Moon and Sun were moving in Pisces over natal Jupiter. This also explains the influence of fast-moving planets Mars, Venus, Sun and Moon in precipitating the event.

In the natal chart Saturn joins Ketu while Jupiter is placed in Pisces, the 12th sign of the zodiac. This indicates higher realms for the soul after death and never returning to this land of mortals. This is also supported by the fact that Sastryji breathed his last in Uttarayana and day time, though the tithi was Krishna chaturdasi. Sri Madhura Krishnamurthy Sastryji was a real karma yogin who dedicated his life for the service of the almighty in the form of propagation of the divine knowledge of Jyotisha.

Acknowledgement: I am indebted to Sri Putcha Srinivasa Rao, a direct disciple of Sastryji, for providing me with the birth details and important milestones in life of Sastryji.

Link to SARFAROSH: https://notionpress.com/read/sarfarosh

Krishnarpanamastu