Astrological Mythology The Meaning of ... - Mandhata Global

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The human nervous system, rooted in the brain, also hangs downward. The relationship between the pure subjectivity of the Unmanifest and differentiated life forms is represented by Shukra hanging himself upside down in order to protect the Daityas, i.e., to perpetuate the multitude. Venus emits the creative impulse. His activities are part of the Divine plan of evolution. He is rooted in the ethereal realm of spirit, but his sphere of operation is below in the material world. The Sun-Moon-Mercury triad functions on the level of subjectivity as the higher triad in the septenary principle, and with Venus begins the journey to the lower quaternary. The Venusian impulse flows from above downwards perpetuating the outer form of the world. The smoke which Shukra imbibed refers to the Vedic Yajna or fire sacrifice for spiritualizing oneself and one's environment. Smoke is a prelude to Fire which arises during the ritual. Such an act of spiritual observance is the very antithesis of what Venus is supposed to produce. On the beginning of spiritual aspiration, whether for outer rituals or inner knowledge, the involvement of the person in matter must weaken. Generating the spiritual current represented by the rising smoke helps Shukra achieve his goal. During this time the individual has to encounter much inconvenience and temptation. The Venusian impulse which intiti-ally intensifies material desire, in its deeper nature gives rise to ethical practices and causes one to aspire for the spiritual life. Vishnu is the preserver. In his strategy to contain the Asuric realm of existence, he killed the mother of Venus, that is, he wanted to stifle the procreative potential of the Daityas. This would have destroyed the plan of Shukra and ended the course of procreative manifestation. To counteract the effect, Shukra cursed Vishnu himself to take seven births on earth. This refers to the seven rounds of manifestation. Venus has the power to restore to life the dead, so he made his mother alive again, that is, he established his link with the Divine source of energy which provided him the necessary vitality to restore the mechanism of procreative existence. Finally, the marriage of Jayanti with Venus indicates the blending of Venusian consciousness with the Divine urge for creation. The Venusian involvement in material existence strengthens the urge for self-gratification, yet its basic impulse is deeply spiritual, channeling all energy sources for fulfilling the Divine mission. Venus assists the Asuras but he does so for implementing the Divine plan. This is corroborated by Venus siding with Soma, the regent of the Moon, in Soma's conflict with Brihaspati for the sake of Tara (see p. 54). Soma was assisted by Venus in his effort to satisfy the inner aspiration of the soul, represented by Tara, when outer rituals, represented by Jupiter, failed to satisfy her yearning soul.
The marriage of Devayani, daughter of Venus, with Yayati, a king in the Lunar dynasty started by Pururavas, son of Mercury, shows another important characteristic of Venus. According to this legend, the Daityas, under the protection and guidance of Venus, defeated the Dcvas, rendering them helpless. This happened because the Daityas slain in the battle were restored to life by Venus by means of the mystic charm of life-giving nectar, Mritasanjivani, which he alone possessed. The gods resolved to secure the charm for themselves if possible. For this purpose, they induced Kacha, a son of Jupiter, to go to Venus, become his student and learn the secret. Kacha went to Shukra and became his disciple. While he was learning the art from him, Shukra's daughter Devayani fell in love with him. Meanwhile, the Asuras learned the intention of Kacha and killed him twice to restrain him from obtaining the secret. On both occasions he was restored to life by Venus at the intercession of his daughter. Thus distraught, the Asuras killed Kacha a third time, burned his body, mixed his ashes with Shukra's drink and made him drink it. But, this time also, Devayani begged her father to restore Kacha to life but as he already pervaded the body of Shukra, it was difficult to retrieve him and restore Him to life without killing her father. Kacha, however, volunteered to restore Shukra to life if he could be extricated from his body. Kacha was in a position to do so as he had already learned the mystic charm and had perfected it. When Shukra accepted, and Kacha was restored to life, Devayani proposed her marriage to him. Kacha declined the offer telling her that he regarded her as a younger sister. This enraged Devayani. She cursed Kacha that the great charm he had learned from her father would be powerless and he would not be able to use it. Kacha, on the other hand, cursed her that she would never succeed in marrying a Brahmin, which she herself was, but would marry a Kshatriya or warrior. In the course of time, while Shukra was serving an Asura king named Vrisha Parvan, Devayani became friendly with the king's daughter Sharmistha. Once when they went to take a bath leaving their clothes at the shore, the wind god interchanged their clothes. Having dressed, they discovered the change and began to quarrel as to how it occurred. Sharmishtha lost her temper, slapped Devayani in the face and threw her into a well. Devayani, while in the well, resolved to get her revenge. An eligible prince named Yayati found her in the well and rescued her. In recompense, Devayani offered herself in marriage to him. As a punishment for the insulting behavior of Sharmishtha, Devayani demanded that she be made into her servant maid. Vrisha Parvan, out of deference to Shukra, pressured Sarmishtha into this unhappy position.
Page 1 and 2: Contents Part I: Astrological Mytho
Page 3 and 4: Magha Purva Phalguni Uttara Phalgun
Page 5 and 6: The medium of expression for impart
Page 7 and 8: Whether the symbol is a natural obj
Page 9 and 10: churning of the ocean under which t
Page 11 and 12: elationship is represented as the T
Page 13 and 14: y a circle with a central point. Th
Page 15 and 16: The circumference has yet other cha
Page 17 and 18: down even his own body for the task
Page 19 and 20: 1 THE SUN SURYA Hindus give great i
Page 21 and 22: action in the world. Lastly the sym
Page 23 and 24: Vivaswat, the early morning, a name
Page 25 and 26: 3. INDRIYATMAN OR HRISHIRESHA The i
Page 27 and 28: light who guide the evolution of th
Page 29 and 30: The first ray is called Sushumna. I
Page 31 and 32: life and its various expressions ex
Page 33 and 34: indication of surging emotions like
Page 35 and 36: drink of the gods, which it pours d
Page 37 and 38: This led to a war in heaven. The Go
Page 39 and 40: This story emphasizes the helplessn
Page 41 and 42: Kosha or Intelligence sheath (relat
Page 43 and 44: Vishnu, the preserver of the univer
Page 45 and 46: The energy which illumines the mind
Page 47 and 48: superimposed at the top of the circ
Page 49 and 50: individual will become debauched or
Page 51: of energy as Shukra and assigned it
Page 55 and 56: the working of karma. Though he kne
Page 57 and 58: from boundless thirst for the unkno
Page 59 and 60: planet represented by its geometric
Page 61 and 62: Narayana lays on his serpent-coiled
Page 63 and 64: existence which makes them vital an
Page 65 and 66: desire to experience the pleasures
Page 67 and 68: the esoteric. With great patience a
Page 69 and 70: instead of an arc. This difference
Page 71 and 72: Saturn is known as "Shanishcharacha
Page 73 and 74: These are: 1. WILL Working on the S
Page 75 and 76: nothing to hold on to and feel secu
Page 77 and 78: the universe. Garuda was an elder b
Page 79 and 80: In Western thought, Saturn is repre
Page 81 and 82: unconventional, even perverse. What
Page 83 and 84: These predictive possibilities of R
Page 85 and 86: Sun is obscured by Rahu, it portend
Page 87 and 88: Rahu as always ready to bestow on h
Page 89 and 90: protection by higher forces. But th
Page 91 and 92: 9 KETU THE SOUTH NODE OF THE MOON K
Page 93 and 94: ehind the veil of objective manifes
Page 95 and 96: Kelu is born under Abhijit. This as
Page 97 and 98: gone beyond illusion. They both pro
Page 99 and 100: 1. Aries 2. Taurus 3. Gemini 4. Can
Page 101 and 102: 1 ARIES Mesha Aries is symbolized b
Page 103 and 104:
sign are highly creative but have m
Page 105 and 106:
From the standpoint of the supreme
Page 107 and 108:
Taurus represents the stage of cosm
Page 109 and 110:
Divine energy, the Gemini impulse b
Page 111 and 112:
4 CANCER KARKATA Cancer, the fourth
Page 113 and 114:
connection with its original elemen
Page 115 and 116:
At this stage in cosmogenesis, the
Page 117 and 118:
arc shows that the ultimate goal of
Page 119 and 120:
for the fructification of all human
Page 121 and 122:
it acquires knowledge and power of
Page 123 and 124:
attachment to matter and awaken the
Page 125 and 126:
expansion as the material sheath be
Page 127 and 128:
sign as well as the scorpion and th
Page 129 and 130:
divinity, though still beset with t
Page 131 and 132:
there is the union between the conc
Page 133 and 134:
The crocodile as a symbol of Capric
Page 135 and 136:
special benediction, guidance, and
Page 137 and 138:
Ganymede, the object of lust person
Page 139 and 140:
the fish was important to them beca
Page 141 and 142:
super-terrestrial Adam and his thre
Page 143 and 144:
These lunar mansions appear in Chin
Page 145 and 146:
This allegory describes the beginni
Page 147 and 148:
2 BHARANI Bhatani extends from 13°
Page 149 and 150:
conform to his highest ideals. He h
Page 151 and 152:
the soul and enables them to operat
Page 153 and 154:
entire manifestation, which concret
Page 155 and 156:
Rohini leads the soul into the mund
Page 157 and 158:
In both these myths, Tara, the wife
Page 159 and 160:
y Mercury. Its symbol is a human he
Page 161 and 162:
7 PUNARVASU Punarvasu extends from
Page 163 and 164:
The same idea is expressed by the s
Page 165 and 166:
have been demarcated and the necess
Page 167 and 168:
absorbed into its own system. It is
Page 169 and 170:
necessary for completing its mundan
Page 171 and 172:
During the course of one's hectic l
Page 173 and 174:
12 UTTAM PHALGUNI Uttara Phalguni,
Page 175 and 176:
13 HASTA Hasta extends from 160° 0
Page 177 and 178:
consciousness, there is no real dif
Page 179 and 180:
momentary flash becomes the guiding
Page 181 and 182:
affected by the surrounding environ
Page 183 and 184:
Vishakha stands for transformation.
Page 185 and 186:
of vague disillusionment with the s
Page 187 and 188:
pain and anguish. Under Anuradha th
Page 189 and 190:
forefinger. It is the reward he has
Page 191 and 192:
19 MULA Mula extends from 240° 00'
Page 193 and 194:
One feels extremely disturbed if im
Page 195 and 196:
veils the Supreme force energizing
Page 197 and 198:
physical garb trying to purify and
Page 199 and 200:
have already attained their status
Page 201 and 202:
peripheral activities are trimmed,
Page 203 and 204:
with universal sympathy and compass
Page 205 and 206:
evolutionary process. In human bein
Page 207 and 208:
as ordained to him; the direction c
Page 209 and 210:
with speech and action. Where these
Page 211 and 212:
etween a warrior and a cow. The sym
Page 213 and 214:
individual towards liberation but i
Page 215:
The exaltation of Venus in the last
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