Shri Shri Gana-pati, Lord of the Gana

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

BPHS Sarga 6, shloka-12

" The Navamsha calculation are

• for a Movable Rashi from there itself,

• for a Fixed Rashi from the 9th thereof

• and for a Dual Rashi from the 5th thereof.

They go by designations

• Deva ,
• Manushya ,
• 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"

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

• (especially certain troops of demi-gods considered as Siva's attendants

• and under the special superintendence of the god Ganesha

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

• (that of the gods, that of the men, and that of the Rakshasas)

(in arithmetic.) a number

• (in metre) a foot or four instants

• (in grammar) a series of roots or words following the same rule and called after the first word of the series

• the g or the whole series of roots of the 2nd class

• the g or the series of words commencing with garga

More Gana (group)

Rulers of Chandra's Nakshatra should also be mutually friendly or neutral.

• If both partners' Lunar Nakshatra are ruled by the group Mangala-Surya-Guru they are mutually friendly.

• If both partners' Lunar Nakshatra are ruled by the group Shani-Shukra-Budha they are mutually friendly.

• Chandra sees no enemies

  however, both the group Budha-Shukra-Shani, and the group Rahu-Ketu do perceive Chandra as their adversary.

  • Therefore Chandra-group should not match with either Budha-Shukra-Shani group Or Rahu-Ketu group .

  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.

• 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

Deva

• Chandra in Pushya - Sidhya + Chandra in Anuradha - Maitra

• Chandra in Hasta + Chandra in Śrāvaṇa - Hari

• Chandra in Mrigashira + Chandra in Punarvasu-Aditya

• 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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