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Shri Shri Gana-pati, Lord of the Gana
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Amsha
AUM som somaya namah
AUM hreem
shreem chandraya namah
OM shram sreem shraum sah chandraya namah
Gana of the Nakshatra
devya,
manushya,
raksashya
Class,
caste
Sect
Group,
troop
groups groping for gains and goals
Types and Aims in the Three Worlds
Manushya,
rakshasa and Deva
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BPHS Sarga 6,
shloka-12
" The Navamsha calculation are
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for a Movable Rashi from there itself,
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for a Fixed Rashi from the 9th thereof
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and for a Dual Rashi from the 5th thereof.
They go by designations
- Deva ,
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Manushya ,
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and Rakshasa ,
in a successive and repetitive order for a Movable Rashi.
- Manushya,
rakshasa and Deva are the order for a
Fixed Rashi,
- while Rakshasa,
manushya and Deva are a
Dual Rashi's order"
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Koeln Sanskrit Lexicon - www.sanskrit-lexicon.uni-koeln.de
Gana
A flock,
troop,
multitude,
number,
tribe,
series,
class (of animate or inanimate beings).
body of followers or attendants
troops or classes of inferior deities
Name of Ganesha
A company,
any assemblage or association of men formed for the attainment of the same aims
The 9 assemblies of Rishis under the Arhat Maha-vira Jain
A sect in philosophy or religion
A small body of troops (= 3 Gulmas or 27 chariots and as many elephants, 81 horses,
and 135 foot)
A series or group of asterisms or lunar mansions classed under three heads
(in arithmetic.) a number
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(in metre) a foot or four instants
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(in grammar) a series of roots or words following the same rule and called after the first word of the series
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the g or the whole series of roots of the 2nd class
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the g or the series of words commencing with garga
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disambiguation
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Guna
= three essential qualities of being =
rajas,
tamas,
sattvas
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Gana= three loka (levels, locations) of the psychic world =
devya,
manushya,
raksashya
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The Vedic cosmos is divided into
Three Loka
[worlds
]
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Svarga Loka = Heaven = domain of the gods = Devya
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Prithvi Loka = Earth = domain of the humans = Manushya
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Mrityu = Narakha Loka = Hell = domain of the demons = Rakshasya
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Similarly,
the twenty-seven
Nakshatra = divided into three Gana
[groups] = correspond to the predominant energy of one of the three loka = psychic
worlds
[Gana] in this sense is an old, esoteric category of psychic character.
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It is still a valid measurement of compatibility,
although its historical meaning is somewhat lost in the mists of time.
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[Gana] relates to psychic inheritance and levels of communication between the native and one's ancestors.
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[Gana] describes the accumulation of inherited disposition in the native 's psychic field,
which derives from the character of the Ancestral spirits with whom one has a continuing and directive - if largely unconscious - relationship.
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Gana for
marriage compatibility
Gana of the 27 nakshatra
Gana is only one of the numerous measurements and comparisons which are involved in traditional
marriage compatibility analysis.
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Different Jyotisha lineages have different methods of weighting the various factors.
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However,
there is a general consensus that the characteristics of
Chandra's Nakshatra are the key values upon which a pronouncement of compatibility is made.
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Estimations of Gana
compatibility = rather on a par with modern understanding of the virtue of
shared cultural values.
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Other non-Gana measurements are used to evaluate sexual proclivities,
wealth match,
procreative power, etc.
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marriage
One principle of marriage compatibility analysis says that the lunar Nakshatra of both spouses should have compatible Gana .
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More Gana (group)
Rulers of Chandra's Nakshatra should also be mutually friendly or neutral.
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If both partners' Lunar Nakshatra are ruled by the group Mangala-Surya-Guru they are mutually friendly.
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If both partners' Lunar Nakshatra are ruled by the group Shani-Shukra-Budha they are mutually friendly.
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Chandra sees no enemies
however,
both the group Budha-Shukra-Shani,
and the group Rahu-Ketu do perceive Chandra as their adversary.
The Rahu group And
Ketu group are always compatible with each other: the three from Rahu-group are internally compatible and the three from Ketu-group are internally compatible; also Rahu-Group and Ketu-group are mutually compatible
among the group of six.
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It is possible in some situations that Rahu's or Ketu's lord might be compatible with a member of the any other group,
but this arrangement is tricky because almost all the graha actively dislike Rahu. It is a rule of thumb that Rahu-ruled lunar Nakshatra can never be compatible with Nakshatra ruled by Sun-Moon; and
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Gana + Friendly Lords = assessment steps in marriage matching
Step-one: compare the three-worlds Gana
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A potential husband =Chandra in Bharani - Yamya
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His potential wife =
Chandra in Uttarabhadra - Andromeda * soothed by wisdom systems
* compassionate protectors of hierarchical rules
* needs to provide orderly guidance
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his step is compatibility-positive because the gana
of both Chandra placements =
manushya 'human' gana.
Now evaluate the friendship of the Nakshatra lords.
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Chandra in Bharani - Yamya lord = Shukra
* needs to carry valuable burdens
* safeguards the treasuries
* protects precious values
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Uttarabhadrapada Chandra lord = Shani
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his step is compatibility-positive because the lords of the Nakshatra,
shukra + Shani,
are friends.
Now evaluate the friendship of Chandra's rashi lords.
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Mesha Chandra lord = Mangala
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Meena Chandra lord = Guru
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his step is also compatibility-positive because the rashi lords,
mangala
and Guru,
are friends.
Based on these three assessments only (a partial evaluation) this couple would share a quiet,
materialistic,
steady,
and lawful marriage.
They can enjoy raising children according to social protocol.
They would share pleasure in accumulating wealth,
managing a stable and prosperous home,
and earning the respect of their community.
They would avoid undue risk and shy away from the public eye.
They have no interest in celebrity lifestyle.
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Example of
an Infelicitous Match
By contrast,
this same Chandra in Bharani - Yamya man would be advised to decline an offer of marriage from the parents of a woman who was born with Chandra in Kṛttikā - Pleyades
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the janma Nakshatra of the Kṛttikā-born woman = Rakshasa gana .
This is not compatible with his Manushya gana.
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In addition Krittika's planetary ruler = Surya. Surya = a bitter enemy toward Bharani - Yamya's lord,
Shukra.
This couple would experience disagreement about the basic purpose and method of living together.
The Krittika person is motivated by a need for praise and attention,
and tends toward heroic drama
Bharani - Yamya is quiet and hard-working,
searching for harmonious and balanced relationships.
Bharani will not enjoy the constant self-aggrandizement and boasting of the Krittika person; nor will Krittika appreciate Chandra in Bharani - Yamya 's slow and patient style - Krittika wants a spouse who supports one's need for center-stage brilliance and glamor (or the delusions thereof).
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Highly compatible lunar Nakshatra groups and pairs:
Rakshasa in the Mangala-Surya-Guru group
Rakshasa in the Shani-Shukra-Budha group
Rakshasa in the Shani-Shukra-Budha group
Rakshasa in the Shani-Shukra-Budha group |
Manushya
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Deva
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Chandra in Pushya - Sidhya
+ Chandra in Anuradha - Maitra
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Chandra in Hasta
+ Chandra in Śrāvaṇa - Hari
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Chandra in Mrigashira
+ Chandra in Punarvasu-Aditya
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Chandra in Svatika
+ Chandra in Aśvini
Hi Barbara,
Hope you're well and enjoying the New Year!
I had a question regarding traditional Kundli matching. I know that for instance, you mention that Rahu and Ketu ruled moons are the most
compatible together.
However,
several of these moon pairings seem to have some kind of dosha together like
Swati & Shatataraka which would
make it hard for them to sustain a partnership or create misfortune?Also,
they lack yoni or are of different ghanas - deva vs. rakshasa
What is your interpretation of classical kundli matching?
I know other things come into play such as the navamsa but I was just curious about your take on the rules of kundli matching and if other
planets between male and female are also compared,
besides the moon,
which might give more flexibility??
Namaste,
Thanks for your questions about interpersonal compatibility and traditional marriage matching.
First of all I would say that there are so many variations of classical kundli matching in the subcultures of the cities and villages of India and its diaspora that no generalizations apply.
Much of this technology is thinly veiled village politics and not the Jyotisha vidya at all. Look in Lal Kitab for a sample of remedies that are suggested to correct a marriage imbalance-seeking-a-remedy = tying a string to a tree at midnight or burying a silver coin near a riverbank or smashing a clay pot (very popular and cheap) to compensate for poor yoni-guna-gana etc.
Then the marriage goes forward sanctioned as astrologically balanced.
Maybe you will want to study all the weights and measures of the classical kundli traditions (plural) and write a book about it.
That would be interesting and a great service to students of Jyotisha.
However,
much of the classical weighting is idiosyncratic and inconsistently applied due to the inescapable presence of ulterior motives in marriage matching. I hardly use the finer weights. In nature, everything has a dosha.
The goal is not to avoid dosha.
The goal is to recognize it and handle it proactively not reactively.
When he came to visit USA as an elderly man from a deeply traditional culture
-- having seen the world endure cataclysmic changes -- 300 Combinations 1912-1998 Jyotiṣika
BV Raman used to say that both arranged marriages and self-chosen marriages tend to fail at a rate of about 50%.
This from a man who was a living library of Jyotishashastra,
who had determined thousands of marriage contracts,
and knew hundreds of Jyotishavidya measurement techniques
which he could read in three scriptural languages.
His own marriage was pristine not because of its astrological auspice (a look at his nativity will confirm) but rather because he consciously applied the moral discipline to make it so.
The present practioner does not indulge in a big machine of minute calculations in order to perfect a marriage match. Yet
please do be encouraged to pursue research into these techniques,
collecting on your way as much empirical data as possible,
in order to test and validate the old traditions.
That would be a wonderful service to the modern expression of the samaya-vidya!
Best wishes for your continuing success in Jyotisha studies,
Sincerely,
bP Lama
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