Marriage is a most complicated structure made up as it is of a whole series of subjective and objective facts of a very heterogeneous nature. Since we are concerned with the psycho-astrological aspect of marriage we shall exclude the objective factors of legal and social nature although these factors have a pronounced influence on the psychological relationship of the married pair.
Marriage is not an institution for simple brute sense gratification. The idea that it is a civil contract terminable at will smacks of meanness in conception of the grand liabilities and assets between the parties to be engaged in sacred wedlock. One of the great American judges said "the contract of marriage is something more than a civil agreement between the parties, the extent of which only affects themselves. It is the basis of the family, and its dissolution as well as its formation is a matter of public policy in which the body or community is deeply interested and it is to be governed by other considerations than those which obtain with regard to any other civil contract that the ground which shall invalidate the contract must be something more than a mere representation as to collateral matters that no ground will annul a marriage which does not go to the very essence of the contract".
Marriage, both in the social and economic sense, is a sexual relationship entered into with the intention of making it permanent. In India, marriage was and is regarded as a religious sacrament and marriage comprehends the equality of the partner in respect of Dharma (right conduct), Artha (financial position), Kama (sex relation) and Moksha (final salvation). The universality of marriage constitutes one of the most striking differences between the Hindus and the other races* When the question of marriage is considered, various factors demand our attention, important ones being physical fitness, mental qualities, heredity, sexual compatibility and social and economic status.
In the modern world so much is made of the sex element in marriage that the other equally important factors, social and psychological, are practically ignored. The Hindu Sastras, having in view the climatic and ethnological conditions of India, have fixed the maximum and minimum age limits for marriage. Marriages between parties belonging to the same Gotra are not favoured perhaps because of the dysgenic influence on the offspring. Inter-racial, intercommunal and inter-religious marriages are not looked upon favourably because in such matches there are cultural differences.
After a careful consideration of all these factors, the Hindus had devised an astrological means of judging marriage compatibility whereby the relations between the couple may stand the strain of maladjustments. Pseudosexologists and sociologists are not wanting in India who are ever ready to point out their finger of contempt at the sound and sensible institution of marriage developed by the Hindus after centuries of experience and experiments. We are not concerned with such socialistic theories advocating companionate marriage and encouraging unbridled licence in love affairs. They may be all right in countries like Russia and America - the melting pots of different races. But they cannot hold water in a country like India whose civilisation, culture and social laws are peculiar to her geographical and historical positions.
The Hindus have solved this complex problem of marriage selection by recourse to astrological considerations, if investigations into the various kutas are undertaken before the marriage is contracted, there will perhaps be fewer tragedies than at present and less marital infidelity. Modern science has devised no means to find out the compatibility between the marrying couple. Sexologists suggest that the bride and bridegroom should subject themselves to a thorough medical examination. Although this sounds reasonable, it makes an important omission in that mere physical fitness does not ensure complete marital happiness. Happiness largely rests upon so many other factors that the aid of astrology should be sought for by every sensible individual.
In selecting horoscopes for marriage purposes, three factors have to be carefully considered. They are: -
(a) The longevity of the bride and the bridegroom.
(b) The larger strength of the 7th and 8th houses.
(c) Agreeability in regard to the Kutas or pooruththam.
When there is no longevity in the case of bride, the horoscope must be rejected even though the 7th house may be strong or the requsite number of units are available. Likewise when the 7th house is weak and is considerably blemished, the horoscope to be matched should have antidotes or counteracting influences.
The kutas or the units of agreement should be considered only when there is general sympathy between the horoscopes of the parties to be brought together. The existing practice almost all over India and particularly in the South is highly defective and dangerous as horoscopes are rejected simply because they do not conform to certain kutas, while the most important factors such as longevity, widowhood, etc., are completely ignored.
Therefore it is very essential to examine to start with, the general strength of the chart; and when good longevity is indicated in both horoscopes and they are free from the afflictions in regard to the 7th and 8th houses, further agreement should be judged. When Mars and; Venus are in the 7th, the boy or girl concerned will have strong sex-instincts and such an individual should be mated to one who has similar instincts and not a person having Mercury or Jupiter in the 7th, as this makes one under-sexed. When sexual incompatibility sets in marriage, life proves charmless and friction arises between the couple. Therefore it is the duty of the parents to consult learned astrologers and not to entrust the work of comparing horoscopes to all persons who have no practical experience. History is replete with ill-matched marriages and the most miserable lives the couples had to live.
Socrates philosopher as he was reputed to be, was united in marriage to Xantippe who, if rightly reported, perpetually ridiculed his philosophical teachings and mercilessy nagged him in his home. Once when he had invited a distinguished friend to dinner, she spitefully emptied the contents of a vessel upon his head. Plato sympathisingly asked him why he bore such indignities Meekly replied the old philosopher: "She teaches me patience and charity, and shows to me that if I can bear with her. I can bear all else in the world". Alcibiades, noted for brilliancy of intellect and a most graceful carriage of personality, was strangely unfortunate in his marital relations. Too proud to directly desert his wife he at one time contemplated and even attempted suicide as a release from his bonds.
Pericles, ruling Athens for 50 years, finding it brick and leaving it marble, was not only orator and statesman, but in other ways the most discrete and majestic character of that remote period. His relations with Aspasia caused bitterest criticism. His wife. being a fault finding social drag, failing to stand by him supporting him in his great work for the upholding of Athens, he deliberately parted with her. bestowing upon her half of his estates.
Plato, warned by Socrates, his teacher, though noble, wealthy, scholastic and exceedingly popular in the higher walks of Grecian society never married, though a great admirer and lover of women.
Cicero, the Roman orator and early pleader in the forum, studied at the feet of Zeno and Demetrius and married the heiress Terentia.
It is needless to produce the full story of his unsatisfactory married life. Milton, holding in English literature one of the highest places as poet and patriot, wrote three pamphlets upon divorce and lived not merely unhappily but at times miserably with his wife, Mary Powell.
Thomas Carlyle's married life was rough, as a tempestuous sea and accordingly far from being happy. Dickens, as writer, author and world painter of human emotions, stood for a time in Great Britain unrivalled and yet his matrimonial home life was a most painful failure.
We can multiply the instances any number. In the modern times, America counts such social shipwrecks by thousands upon thousands both in the lower and the higher planes of marital life. In India also the number is on the increase. All these tell their own sad stories of connubial dissatisfaction arid family wretchedness. Readers must note that in the example's given above, the married lives were not shattered by the death of wife, or husband but they proved tragic because of the dislike between husband and wife.
Having read the above paragraphs, the reader may be tempted to put the question "Is marriage - true harmonial marriage - possible at the present state of the world's civilisation?" The quick answer is in the affirmative.
A careful consideration of the important astrological works reveals, the following information: -
(1) If Kuja is in the 7th house unaspected or not joined by benefics, there will be frequent quarrels in the married life often leading to misunderstandings and separation.
(2) When Saturn is in the 8th house, and particularly in a square to Mars. the married life will be crossed by discord, lack of mutual understanding and want of real attachment.
(3) When Leo is Lagna and the 7th lord Saturn is in the 2nd, the husband will be subservient to the wife carrying out all her orders.
(4) Saturn in the 7th house is also indicative of unhappiness in marriage unless Saturn happens to be either lord of Lagna or lord of the 7th.
(5) According to *Prasna Marga. the famous Kerala work on Astrology, if the Sun and Venus occupy the 5th, 7th, or 9th house then the native will lack marital happiness.
(6) A strong malefic in the 4th, particularly Mars, is not conducive to conjugal happiness.
(7) If in the Ashtakavarga of Venus, the 7th house from Venus contains a large number of bindus (positive units) and the wife is born in any of the asterisms of the Sun, then his wife will be as dear to him as life.
(8) When the longitude of the 7th house falls in a malefic Navamsa, frequent quarrels and misunderstandings will ensue.
(9) If the lords of the 7th and 1st are friends then the native will be loved by his wife. Otherwise there will be no harmony.
The above combinations do not speak of either the death of wife or more than one marriage. They simply state that the dispositions of planets in a certain manner in the (male's or female's) horoscope, render the marital life unhappy.
(10) Make the necessary reductions in the Ashtakavarga* of Venus. Mark those signs that contain bindus or dots. Then take that sign which contains more dots and get the bride from the direction indicated by that sign. The marriage is said to bring real happiness.
We should like to make a few observations based on our studies and experience.
Today in the Western countries, one in every three marriages is said to end in divorce. Love, affection and loyalty appear to be inconsistent or out of date with a gadget-geared, money-mad and permissive society.
During our last visit to U.S., Mrs. X who drove us from Washington to New York narrated her tale, which is briefly as follows: - A lawyer by profession, Mrs. X, 28, had married another lawyer, after "knowing him well" and had a son from him. Two years of their married life crossed by frequent quarrels, "temperamental clashes", etc., resulted in divorce proceedings. The possession of the child was given by the court to the father. The mother Mrs. X revolted and she became miserable. She was seeking astrological advice whether she could marry another attorney who was in similar predicament having divorced his first wife.
This case is typical of many American marriages. Mrs X had met an Indian lady and had been astonished to learn that in India most marriages "were arranged" by the parents and that the very idea of divorce was stilt repugnant to the average Indian lady. And she was also told that astrology played a vital role in the selection of parents; all of which astonished her so much that she began to study astrology and "felt convinced" that Indian Society had certain in-built safety valves which made marriages stable; and that despite the free mixing of sexes and the permissive nature of man-woman relations in the West, astrology could be of immense value in the selection of brides and bridegrooms, so that the incidence of divorce could be reduced to some extent.
Thanks to the intellectual slavery of the Indians some of the "progressives" are now clamouring for the introduction of sex-education in schools and colleges in India" Mindly aping the Westerners and unmindful of the jeopardising of the moral basis and sancitity of man and woman relations.
Paradoxically it is now being felt in many Western countries that the so cailed sex education instead of being "enlightening" by way of imparting "scientific truths" and "natural biological functions" is completely deviod of moral guidance and has resulted in an improper sensationalistic approach on the part of young students, because sex is viewed from the Freudian point of view as mere biological function and not from the Jungian point of view, as a vital force capable of being directed through creative channels.
Today the tragedy of India appears to be that Indian people are to be considered as guinea pigs for experimenting with theories, once fashionable in the west, and now being increasingly rejected as adversely influencing the stability of marriage and family fife.
Recently an enterprising Indian scholar had a German professor of Sociology as his guest: The German professor remarked that he found the institution of marriage much more of a success in India and that he could feel the presence of deeper harmony in domestic relations in India than in any other civilised region if had so far visited"
The Indian professor's reply was that this stabilrty and harmony were probably due to the system of martrimonial matching of horoscopes, invariably resorted to by parents prior to the settling of marriages. The Indian scholar started collecting case histories of married couples and he managed to get 603 cases for study. The age group selected was 30 to 40. All the people concerned were born between 1931-40 and married between 1955-60. The economic background was mostly rural and agricultural though 22% of the case histories concerned people who derived their livelihood from commercial and industrial occupations. In most cases the informants were males. It was found that divorces and separations were 6% and deaths of husbands or wives 10%. The scholar's findings were that 47% was positive, 42% neutral and 11% negative. By positive he means very successful marriages. By neutral he means a fair degree of harmony in domestic lives. And by negative he means disharmonious family lives. His conclusion is that these figures prove the efficacy of astrology in marital settlements.
The interrelations between the planetary and stellar positions and the sentiments of men and women are very intimate. Apart from the other astrological considerations, mutual dispositions of Mars and Venus are to be carefully considered. It cannot be a coincidence that divorce, separation and crimes of passion increase whenever there is a conjunction of Venus and Mars in the heavens, especially when the constellations involved are those of malefic planets. The Venus-Mars configuartion could of course be one of the contributing factors. Children born when there is a Venus-Mars conjunction should be brought up in a disciplined manner and should be made to avoid dissipating habits of immediate pleasure. The adverse effects of the conjunction could be made to express through constructive channels if Jupiter aspects the combination or is or is in a quadrant therefrom,
Venusis indeed associated with many fascinating aspects of life. He rules the wife, conveyance, sex harmony and union, art, attachment, family happiness, marriage in general, vitality, fertility, physical beauty and frtendliness.
Mars abounds in energy, aggressiveness, fortitude, driving force and in association with Venus, a tendency to excess of sensual gratification.
It is therefore necessary that in the horoscopes of the couple. Mars-Venus conjunction or opposition should have a benefic steadying effect of a favourable disposition of Jupiter; or in the alternative the conjunction or opposition takes place in the constellations of Jupiter, Mercury or even Venus; Jupiter and Mercury being more preferable.
Venus-Mars disposition is an important factor for physical attraction. But in the absence of Jupiter's or even Saturn's benign influence, real compatibility may be lacking. Venus-Mars conjunction makes one fond of pleasure, demonstrative and adds zest to one's sensual life. When Venus and Mars are involved in adverse aspects, difficulty through excesses and trouble through marriage follow as a matter of consequence. Venus in a good sign or constellation can temper the roughness of Mars, but if Rahu is also involved, it makes one lascivious, lowed and wicked. Whether in the horoscope of a boy or a girl, Ketu-Venus-Mars association (or even mutual aspect) is not desirable unless the constellation involved belongs to Jupiter or Mercury or even benefic Moon, though the last circumstance might render the native's thinking highly sensual. Ketu-Venus-Mars (or Saturn) denotes danger of scandal in marriage. But if the 10th or house of Karma is well disposed, the affliction becomes somewhat tempered.
Let us take the example of a person having Venus-Mars conjunction in Taurus, the Lagna being Scorpio. Venus, Kalatrakaraka in the 7th, is not generally favoured by ancient writers on the theory of karakobhavanasaya as the indications of the 7th house are said to be inhibited. Experience has however revealed that this textual dictum is not quite valid. In fact Venus in the 7th is one of the finest combinations for a fairly happy marriage, denoting affection and attachment between the couple. When in the case under reference, Venus is in Krittika ruled by the Sun and Mars in Mrigasira, the 7th house gains considerable strength and the married life will be happy though crossed by frequent emotional clashes. If such a native is married to one who has Taurus rising with Venus and Mars in Scorpio, each will constantly try to appease the dictates of others' emotions and overindulge in sensual pleasures to the detriment of their health. Venus in Taurus is good, but in a fiery constellation (Krittika) it gives rise to stubborness. In Rohini, on the other hand, the finer qualities of Venus find expression. It is always better to look for trinal or quadrangular dispositions of Mars and Venus from the Lagna or the Moon, no matter even if they conjoin provided, they are in different constellations. A similar disposition in the partner's horoscope is desirable though not essential.
Just for illustration we give below a chart which is typical of a broken marriage. The native being a Hindu there was no legal divorce.
| Sun | Moon Merc. | Sat. | Jupit. | Merc. | Ketu | | ||
| Ketu Venus | RASI | | Sun | NAVAMSA | | |||
| | | Rahu Mars | Sat. Venus | | Mars | |||
| | | Ascdt. Mandi | Jupit. | | Rahu | Ascdt. | Moon | |
One cannot decide the make-up of a person - boy or girl - merely on the basis of.the Moon's situation, though one can glean a few psychological facts. It is the total assessment of each horoscope that is to be considered before applying the tests for mutual compatibility.
In a number of charts of husbands and wives we have studied, the following peculiarities have been noticed.
When Venus, Mars and Jupiter in one horoscope are situated in the other horoscope in a trine or in an angle of 3 and 11 positions, that is, if in the husband's horoscope, Venus is in Taurus and in the wife's horoscope, in Cancer or Virgo or Scorpio, it is a favourable position. When the Sun and the Moon have similar harmonious positions, except 2 and 12 (dwirdwadasa), there is usually a strong attachment. Here again if the husband's Sun is in Cancer and the wife's in Virgo, the needed harmnnv exists. When the Sun and the Moon are disposed as suggested above but Mars in one case is in a sign which happens to be the 12th from Venus in the other horoscope, attachment exists, but there cannot be normal happiness in their private lives. If Venus in one horoscope is in a sign occupied by Saturn in the other a serious and industrious partner is indicated. Mars in the 7th, unaspected by benefics, indicates-frequent quarrels leading to misunderstandings. Saturn in the 8th, aspected by Mars (especially 4th or 8th house aspect), is not conducive to mutual understanding. Saturn in the 7th confers stability in the marriage but the, husband or wife manifests coldness and not warmth. A strong malefic in the 4th affects married happiness unless neutralised by a benefic aspect. If the Janma Rasi of the wife (or husband) happens to be the Lagna of the husband (or wife), or if the Lagna of the wife (or husband) (happens to be the 7th (in the Horoscope) from the position of the lord or the 7th (in the other) the married life will be stable and built on mutual understanding and affection.
When certain afflictions are present in one horoscope it is said that they could be mitigated by having the native married to a partner whose horoscope has similar afflictions.
After satisfying on the basis of the birth horoscopes about the bride's (or bridegroom's) character, health, general mental soundness, the agreement between the two horoscopes is to be judged.
When evil combinations indicating misery in married life are present in the horoscope of a bride, then the same can be mitigated by marrying her to a boy whose horoscope has similar evil combinations. The evils can also be avoided by testing the marriage adaptability and by performing the marriages in proper Muhurthas.
Therefore with a view to avoid such unpleasant consequences, the astrological works of the Maharshis have laid down certain units of strength and agreement and when these are agreeable, the married couple would live happily in spite of external and physical discomforts like poverty, etc.
The Maharshis have claimed that by electing a proper time or Muhurtha for marriage, several of the evil indications in the charts of the couple can be minimised to a great extent.
In this Chapter, I have confined myself to the elucidation of rules governing marriage adaptability. It is presumed that before applying these rules, the horoscopes have been judged already in regard to the 7th and 8th houses.
There are 12 factors, to be considered in order to judge the suitability for a proposed matrimonial alliance out of which eight are supremely important. They are: (1) Dina, (2) Gana, (3) Mahendra, (4) Stree-Deergha, (5) Yoni, (6) Rasi, (7) Rasyadhipathi, (8) Vasya, (9) Rajju, (10) Vedha, (11) Varna, and (12) Nadi.
In order to illustrate these principles, we shall consider the horoscopes of a male and a female born in Mrigasira and Satabhisha respectively. It is assumed that the 7th and 8th houses are not only strong but are mutually well disposed.
1. Dina Kuta. - Count the constellation of the boy from that of the girl and divide the number by 9. If the remainder is 2, 4, 6, 8 or 0 it is good. The number of units of compatibility assigned to this Kuta is 3 in case agreement is found.
Example: - The constellation of the boy (viz., Mrigasira in Taurus) counted from that of the girl (Dhanishta in Makara) gives 10. This divided by 9 leaves a remainder of 1 and hence there is no agreement, and no units of strength are scored on this account.
2. Gana Kuta. - This seems to have an important bearing on the temperament and character of the couple concerned. Compatibility of temperament and not of course identity of temperament is called for in astrology. A difference of temperament may be harmonious and complimentary. But a compatibility of temperament is essential to a satisfactory marriage union. Astrologically three Ganas (temperaments of natures) are recognised viz., Deva (divine), Manusha (human), and Rakshasa (diabolical). Deva represents piety, goodness of character end charitable nature. Manusha is a mixture of good and bad, while Rakshasa suggests dominance, self-will and violence. These different natures are indicated by the birth, constellation. A distaste for piety and religious disposition cannot be easily associated with piety and religious nature. A difference in beliefs and dogmas cannot always be overbalanced by sexual compatibility. Hence one born in a Deva constellation is not able to get on well with a person born in Rakshasa constellation. A Deva can marry a Deva, a Manusha can marry a Manusha and a Rakshasa can marry a Rakshasa.
Manusha or a Deva man should not marry a Rakshasa girl unless there are other neutralising factors. But marriage between a Rakshasa man and a Deva or Manusha girl is passable. If marriage is brought about between prohibited Ganas there will be quarrels and disharmony. So that the couple would always welcome an opportunity for separation and divorce. The following constellations denote the different Ganas: -
Deva Gana. - Punarvasu, Pushyami, Swati, Hasta, Sravana, Revati, Anuradha, Mrigasira and Aswini.
Manusha Gana. - Rohini, Pubba, Poorvashadha, Poorvabhadra, Bharani, Aridra, Uttara, Uttarashadha and Uttarabhadra.
Rakshasa Gana. - Krittika, Aslesha, Makha, Chitta, Visakha, Jyeshta, Moola, Dhanishta and Satabhisha.
The number of benefic units for agreement is 6.
Example: - Mrigasira comes under Deva Gana while Dhanishta comes under Rakshasa. Hence, Gana Kuta is absent.
If the asterism of the bride is beyond the 14th from that of the bridegroom the evil may be ignored.
3. Mahendra. - The constellation of the boy counted from that of the girl should be the 4th, 7th, 10th, 13th, 16th, 19th, 22nd or 25th. This promotes well-being and increases longevity.
Example: - Mrigasira (constellation of the boy) is the 10th from DhanisnTa (girl's constellation). Hence good.
4. Stree-Deergha. - The boy's constellation should preferably be beyond the 9th from that of the girl. According to some authorities the distance should be more than 7 constellations.
Exception: - This consideration may be ignored if Rasi Kuta and Graha Maitri obtain.
Example: - Mrigasira is beyond 9 constellations from Dhanishta. Hence agreement in regard to Stree-Deergha is present.
5. Yoni Kuta. - Yoni means sex and by Yoni Kuta is implied sexual compatibility. The sexual urge of a person born for instance in Chitta is supposed to be as strong as that of a tiger. The human embryo in course of its development passes through the various stages of evolution - mammals, quadrupeds, etc., so that the tendencies of certain animals will be predominant The birth constellation seems to show this predominance. Each sign and degree of the zodiac expresses the degree of evolution of the individual concerned. Thus, one born in Leo will have in him the characteristics of a lion while the other born in Aries will be timid and mild. It is these biological influences that seem to be at the root of all astrological considerations. If both the couple belong to the male constellations, there will be frequent quarrels and want of agreement in sex-matters. So the best way is to mate a male belonging to a male constellation with a female belonging to a female constellation. The Kutas in general lay down the foundation for marriage happiness.
Therefore the Yoni Kuta takes into account the sexual aspect of marriage and indicates the sex affinities such as the degree of sex-urge, sex-compatibility, the size of copulatory organs and so on. Havelock Ellis says that "out of 500 consecutive cases coming for advice (1930) all but one showed sexual maladjustment as. a complicating factor". This reveals to us the importance of Yoni Kuta. All the 27 constellations have been assigned certain animals and sexes as given below: -
Male Female Class of Yoni
1 Aswini Satabhisha Horse
2 Bharani Revati Elephant
3 Pushya Krittika Sheep
4 Rohini Mrigasira Serpent
5 Moola Aridra Dog
6 Aslesha Punarvasu Cat
7 Makha Pubba Rat
8 Uttara Uttarabhadra Cow
9 Swati Hasta Buffalo
10 Visakha China Tiger
11 Jyeshta Anuradha Hare
12 Poorvashadha Sravana Monkey
13 Poorvabhadra Danishta Lion
14 Uttarashadha Mongoose
Marriage between the constellations indicating same class of yoni and between the male and female stars of that yoni said to conduce to great happiness, perfect harmony and progeny. If the male and female happen to be born in friendly yonis, but both representing female constellations there will be fair happines and agreement. If the couple belong both to male constellations there will be constant quarrels and unhappiness. If marriage takes place between constellations indicating unfriendly yonis it is better marriage is avoided. For example, if marriage takes place between a male born in Moola and female born in Aridra it will turn out a very happy. The constellations Moola and Aridra represent the male and female organs of a dog. The union of these is agreeable and conduces to favourable results to the fullest extent. If marriage takes place between a man born in the constellation Satabhisha and a girl born in Punarvasu, both representing the female stars, the marriage is passable but not so good as in the first instance. Marriages between parsons belonging to constellations indicating inimical yonis are not recommended. The number of units for Yoni Kuta is 4. Example: - Both Mrigasira and Dhanishta arc female constellations, the one typifying the yoni of a serpent and the other that of a lion. Hence, Yoni Kuta is not present.
The following pairs are hostile and in matching Yoni Kuta, they should be avoided: -
Cow and tiger; elephant and lion; horse and buffalo; dog and hare; serpent and mongoose; monkey and goat; and cat and rat. In a similar way, similar pairs of constellations typifying other hostile pairs as they occur in nature should be avoided (see Table on page 72).
In the following table, units for matching different Yonis are given. Suppose the boy's star is Krrttika signifying the Yoni of sheep and the girl's star is Chitta signifying tiger. In the column "sheep" running down our eye in the horizontal column against tiger, the unit of agreements is I.
Ho El Sh Se Do Ca Ra Co Bu Ti Ha Mo Mg Li
Horse. 4 2 2 3 2 2 2 1 0 1 3 3 2 1
Elephant 2 4 3 3 2 2 2 2 3 1 2 3 2 0
Sheep 2 3 4 2 1 2 1 3 3 1 2 0 3 1
Serpent 3 3 2 4 2 1 1 1 1 2 2 2 0 2
Dog 2 2 1 2 4 2 1 2 2 1 0 2 1 1
Cat 2 2 2 1 2 4 0 2 2 1 3 3 2 1
Rat 2 2 1 1 1 0 4 2 2 2 2 2 1 2
Cow 1 2 3 1 2 2 2 4 3 0 3 2 2 1
Buffalo 0 3 3 1 2 2 2 3 4 1 2 2 2 1
Tiger 1 1 1 2 1 1 2 0 1 4 1 1 2 1
Hare 1 2 2 2 0 3 2 3 2 1 4 2 2 1
Monkey 3 3 0 2 2 3 2 2 2 1 2 4 3 2
Mongoose 2 2 3 0 1 2 1 2 2 2 2 3 4 2
Lion 1 0 1 2 1 1 2 1 2 1 1 2 2 4
6. Rasi Kuta. - lf the Rasi of the boy happens to be the 2nd from that of the girl and if the Rasi of the girl happens to be the 12th from that of the boy, evil results will follow. But if, on the other hand, the Rasi of the boy falls in the 12th from the girl's or the Rasi of the girl is in the 2nd from that of the boy astrology predicts longevity for the couple. If the Rasi of the boy is the 3rd from that of the girl. there will be misery and sorrow. But if the Rasi of the girl is the 3rd from that of the boy, there will be happiness. If the boy's falls in the 4th from that of the girl's, then there will be great poverty; but if the. Rasi of the girl happens to fall in the 4th from the boy's there will be great wealth. If the boy's Rasi falls in the 5th from that of the girl, there will be unhappiness. But if the girl's Rasi falls in the 5th from that of the boy, there will be enjoyment and prosperity. But where the Rasis of the boy and the girl are in the 7th houses mutually, then there will be health, agreement and happiness. If the boy's Rasi falls in the 6th from the girl's there will be loss of children, but if the girl's is the 6th from the boy's, then the progeny will prosper. The number of units for Rasi Kuta is 7.
Exception: - When both the Rasis are owned by one planet or if the lords of the two Rasis happen to be friends, the evil attributed above to the inauspicious disposition of Rasis gets cancelled.
7. Rasyadhipathi or Graha Maitram. - This is the most important Kuta inasmuch as it deals with the psychological dispositions of the Couple. The mental qualities of the parties and their affection for each other are admittedly of vital importance to their happiness. This must be tested before marriage. In Considering Graha Maitram the friendship or otherwise between the lords of the Janma Rasis of the persons concerned is very important. Planetary friendships are given in almost all astrological works. But still I give below a table indicating the relations between the different planets so that the reader may not have to refer to other books.
Planetary Friendships
Friend Neutral Enemy
The Sun Moon, Mars, Jupiter Mercury Saturn, Venus
The Moon Sun, Mercury Mars, Jupiter
Venus, Saturn
Mars Sun, Moon, Jupiter Venus, Saturn Mercury
Mercury Sun, Venus Mars, Jupiter, Moon
Saturn
Jupiter Sun, Moon, Mars Saturn Mercury, Venus
Venus Mercury, Saturn Mars, Jupiter Sun, Moon
Saturn Mercury, Venus Jupiter Sun, Moon, Mars
Some suggest that in considering the planetary relations, the temporary dispositions should also be taken into account. This in my humble opinion is not necessary, because, the entire subject of adaptability hinges on the birth constellations and not on birth charts as a whole. When the lords of the Janma Rasis of the bride and bridegroom are friends, the Rasi Kuta is said to obtain in full. When one is a friend and the other is a neutral, it is passable. When both are neutral. Rasi Kuta is very ordinary. When both are enemies, Rasi Kuta does not exist.
Exception: - Even when there is no friendship between the Janma Rasi lords of the bridegroom and bride, Rasi Kuta may be said to exist if friendship prevails between the planets owning the Navamsas occupied by the Moon.
The number of units for this Kuta is 5.
Example: - ln our illustration, the Janma Rasi lords are Venus and Saturn. Both are friends. Therefore Rasi Kuta is complete. Supposing the bride and bridegroom are born in Makha 2 (Leo) and Satabhisha 2 (Saturn). The lords will be the Sun and Saturn respectively and they are not friends. In such a case if the Navamsa relationship is Considered, then the Moon will be in Taurus (Venus) and Capricorn (Saturn) respectively. Venus and Saturn, are friends and therefore the match is permissible. One will have to be very careful in the assessment of these factors and on superficial grounds no horoscope should be rejected as unsuitable or unfortunate.
8. Vasya Kuta. - This is important as suggesting the degree of magnetic control or amenability the wife or husband would be able to exercise on the other. For Aries - Leo and Scorpio are amenable. For Taurus - Cancer and Libra; for Gemini - Virgo; for Cancer - Scorpo and Sagittarius; for Leo - Libra; for Virgo - Pisces and Gemini; for Libra - Capricorn and Virgo; for Scorpio - Cancer; for Sagittarius - Pisces; for Capricorn - Aries and Aquarius; for Aquarius - Aries; arid for Pisces - Capricorn. The unit of agreement is 2.
Example: - ln our illustration, neither the boy's nor the girl's horoscope is subject to the control of the other.
9. Rajju. - This indicates the strength or duration of married life and therefore it merits special attention. The 27 constellations have been grouped into five types of Rajju.
Padarajju. - Aswini, Aslesha, Makha, Jyeshta. Moola. Revati.
Katirajju. - Bharani, Pushyami, Pubba, Anuradha, Poorvashadha, Uttarabhadra.
Nabhi or Udararajju. - Krittika, Punarvasu, Uttara, Visakha, Uttarashadha, Poorvabhadra.
Kantarajju. - Rohini, Aridra Hasta. Swati. Sravana, and Satabhisha.
Sirorajju. - Dhanishta, Chitta and Mrigasira.
The Janma Nakshatras of the couple should not fall in the same rajju. If they fall in Sira (head) husband's death is likely; if in Kantha (neck) the wife may die; if in Udara (stomach) the children may die; if in KatI (waist) poverty may ensue; and if in Pada (foot) the couple may be always wandering. Hence, it is desirable that the boy and the girl have constellations belonging to different rajjus or groups.
10. Vedha. - This means affliction. Certain constellations are capable of affecting or afflicting certain other constellations situated at particular distances from them; For instance, Aswini is said to cause Vedha to 18th constellation (viz., Jyeshta) from it; Bharani to the 16th (viz., Anuradha) and so on. The following pairs of constellations affect each other and, therefore, no marriage should be brought about between a boy and girl whos Janma Nakshatras belong to the same pair unless the are other relieving factors.
Aswini and Jyeshta; Bharani and Anuradha; Krittika and Visakha; Rohini and Swati; Aridra and Sravana Punarvasu and Uttarashadha; Pusayami and Poorvashadha; Aslesha and Moola; Makha and Revati; Pubba and Uttarabhadra; Uttara and Poorvabhadra; Hasta and Satabhisha, Mrigasira and Dhanishta. In our example, the constellations of the couple (Mrigasira and Dhanishta) belong to the prohibited pair and hence Vedhakuta is absent.
11. Varna. - This seems to signify the degree of spiritual or ego development of the marrying partners. Pisces, Scorpio and Cancer represent the highest development - Brahmin; Leo, Sagittarius and Libra indicate the second grade - or Kshatriya; Aries, Gemini and Aquarius suggest the third or the Vaisya; while Taurus, Virgo and Capricorn indicate the last grade, viz., Sudra. A girl belonging fo a higher grade of spiritual development should not be mated to a boy of lesser development. The vice verse or both belonging to the same grade or degree is allowed.
The unit of agreement is 1.
12. Nadi Kuta. - This is considered to be the most important and at the same time the most significant Kuta. In Sanskrit, Nadi means several things but in reference to astrology, it signifies pulse or nervous energy indicating the physiological and to a certain extent hereditary factors. The Hindu medical works enumerate three Nadis or humours, viz., Vatha (wind), Pitha (bile) and Sleshma (phlegm). A boy with a predominantly windy or phlegmatic or bilious constitution should not marry a girl of the same type. The girl should belong to a different temperament. The three Nadis are ruled by the different constellations as follows: -
Vata Pitha Sleshma
Aswini Bharani Krittika
Aridra Mrigasira Rohini
Punarvasu Pushyami Aslesha
Uttara Pubba Makha
Hasta Chitta Swati
Jyeshta Anuradha Visakha
Moola Poorvashadha Uttarasnadha
Satabhisha Dhanishta Sravana
Poorvabhadra Uttarabhadra Revati
If the constellation of the boy and girl fall in different rows, then agreement between the couple will be good. They should not fall in the middle. Stars of the couple may fall in the first and the last line undercertain circumstances. If Nadi Kuta is not present on the basis of the Nakshatras, then the same may be reckoned taking into account the Nakshatra Padas. Thus, the different quarters will be governed by the three humours (Nadis) thus:
Aswini 1 Aswini 2 Aswini 3
Bharani 2 Bharani 1 Aswini 4
Bharani 3 Bharani 4 Krittika 1
Krittika 4 Krittika 3 Krittika 2
Rohini 1 Rohini 2 Rohini 3
Beginning from Aswini 1, the counting should be done forwards and backwards in threes as given above. The unit ascribed for this Kuta is 8.
In the example considered above, both the constellations fall in the middle line and hence Nadi Kuta is completely absent.
Appendix 1 gives a table for measuring the agreement units. In the first column (longitudinal) the constellations of the bride are given.
In the first horizontal column, the boy's nakshatra is given. Take the figure in the column where the girl's and the boy's stars interesect. Suppose the boy's star is Mrigasira 1, the Rasi being Taurus.
The girl's star is Satabhisha 2, Rasi being Kumbha. Running down our eye from Taurus, Mrigasira 2 (horizontal first column) to the horizontal line of Satabhisha 4, Kumbha. we find the figure 26.5 as the total units of agreement.
Special Considerations
We have dealt with above, fairly exhaustively, the question of marriage adaptability and the importance of the various Kutas or physiological and psychological junctions in the human body and how a consideration of each Kuta would enable us to appreciate the harmony or discord likely to prevail between intending marriage partners.Exceptions
We shall now give certain contingencies arising by virtue of common Janma Rasi, common birth star and the absence of certain Kutas.(1) The absence of Stree-Deerga may be ignored if Rasi Kuta add Graha Maitri are present.
(2) If the Rasi of the girl is odd, the 6th and 8th Rasis therefrom are friendly. If the Rasi of the girl is even the 2nd and 12th therefrom become friendly. The evil due to the birth of the bride in a Rakshasa gana star may be ignored if Janma Rasi being 2nd and 12th, 9th and 5th or 6th and 8th, the lords of the Rasis are the same or are mutual friends.
(3) Though Graha Maitri is by far the most important, it need not be considered if the couple have their Janma Rasis disposed in one and seven from each other.
(4) Rajju Kuta need not be considered in case Graha Maitri, Rasi, Dina and Mahendra Kutas are present.
(5) The evil due to Nadi Kuta can be ignored subject to the following conditions: -
(a) The Rasi and Rajju Kuta prevail, (b) The same planet is lord of the Janma Rasis of both the mate and the female, (c) The lords of ine Janma Rasis of the couple are friends.
In many cases, the Janma Rasis of the Janma Nakshatras of the bride and bridegroom would be the same. Special attention is paid by astrological writers to such exceptions and we shall throw some light on them for the edification of our readers.
Common Janma Rasi. - Views differ as regards the results accruing from the Janma Rasis being common. According to Narada, common Janma Rasi would be conducive to the couple provided they are born in different constellations. Garga opines.that under the above circumstance, the asterism of the boy should precede that of the girl if the marriage is to prove happy. Incase the reverse holds good (Stree-purva), i.e. the constellation of the girl precedes that of the boy, the alliance should be rejected. This view is supported by other sages, viz. Brihaspathi and Bhrigu. In fact, the author of Muhurtha Thathwa goes to the extent of saying that in cases of common Janma Rasi, provided the man's constellation is preceding the girl's, the Kutas or adaptability need not be applied at all.
Common Janma Nakshatra. - This is a further extension of the principle of common Janma Rasi. The Janma Nakshatras of the bride and bridegroom, being one and the same, are approved in case of Rohini, Aridra, Makha, Hasta, Visakha, Sravana. Uttarabhadra and Revati. The effect would bef ordinary if the common Janma Nakshatras are Aswini, Krittika, Mrigasira, Punarvasu, Pushya, Pubba. Uttara. Chitta, Anuradha, Poorvashadha and Uttarashadha, Bharani, Aslesha. Swati, Jyeshta, Moola, Dhanishta, Satabhisha and Poorvabhadra happening to be common Janma Nakshatras are not recommended.
Here again certain ancient authors hold that even though the Janma Nakshatras are same, the evil becomes nullified if the Padas are different. If the Janma Nakshatra belongs to two signs (e.g., Krittika) the Pada of the bride should relate to the preceding sign. For example, if Krittika is the common Janma Nakshatra, the bride should have her Janma Rasi in Mesha and the bridegroom in Vrishabha. If, however, the common Janma Nakshatra belongs to two signs equally (e.g., Mrigasira, Chitta, etc.) the sign for the first two quarters should be that of the bridegroom.
The couple should not have the same Janma Rasi, same Janma Nakshatra and Pada. However, in regard to Satabhisha, Hasta, Swati. Aswini, Krittika, Poorvashadha, Mrigasira and Makha, the evil given rise to by virtue of common Janma Rasi, Nakshatra and Pada gets cancelled if the couple are born in the first quarter.
Destructive Constellations
There is a belief current amongst the public that girls born in certain constellations cause the death of certain relatives. For instance, a girl born in Visakha is said to bring about the destruction of her husband's younger brother so that parents generally try to find out a bridegroom who does not have a younger brother. Even when there are other merits in the horoscope, it is rejected on the simple ground that the girl is born in Visakha. This is entirely due to ignorance of the real astrological factors governing such considerations. Only certain Padas or quarters should be held inauspicious and not the entire constellation. Thus, in regard to Visakha, only the last quarter is evil and not the first three. Therefore a girl born in the first three quarters of Visakha should not be considered to bring misfortune to her husband's younger brother. Similarly, the boy or girl born in the first quarter of Moola is to be rejected as it is said to cause the death of the father-in-law. The last three quarters of Moola are beneficial. A girl born in Jyeshta is said to cause evil to her husband's elder brother. Almost all authors agree that (certain parts of) Moola, Astesha, Jyeshta and Visakha are destructive constellations - Moola (first quarter) for husband's father; Aslesha (first quarter) for husband's mother; Jyeshta (first quarter) for girl's husband's elder brother; and Visakha (last quarter) for husband's younger brother.** Mooladou swasuram hanti vyaladouca bhidhankanam
Jyeshtadou jyeshtajam hanti visakhantecha devaram
The So-called Kuja Dosha
The position of Venus and Mars is very important in judging marital relations. Mars whose element is fire rules marriage. Where he is badly situated or associated in the horoscope of a male or female, it follows that the sacerdotal fire gets extinguished soon. Such unfavourable situation goes under the name of Kuja Dosha.It must be noted that in determining marriage adaptability between two parties, there are several elements of much more importance than Kuja Dosha. And the evil influences accuring from the bad position of Mars is only one of the several elements.
It is unfortunate that throughout South India especially in the Tamil areas, much is made of the so-called Kuja Dosham and this bugbear has been the means of destroying the happiness of many families by preventing marriages otherwise very eligible and anxiously wished for. So far as our humble experience goes it is only in the Kerala Sastra that mention is made of Kuja Dosha. The stanza runs thus: Dhana vyayecha pathale jamitre chashtame kuja; Strinam bharthru vinasamcha bharthunam strivinasanam. This means: - "If Mars is in the 2nd, 12th, 4th, 7th and 8th houses in the horoscope of the female, the death of the husband will occur; similar situation in the husband's horoscope causes the death of wife."
The Lagna represents body, the Moon, mind and Venus, sexual relations. Therefore, the houses have to be reckoned with reference to all the three, viz., Lagna, Moon and Venus. The dosha (evil) is considered weak when it exists from Lagna, a little stronger from the Moon and still more powerful from Venus.
The second house signifies family; the twelth represents comforts and pleasures of bed. The fourth rules sukha or happiness. The seventh indicates husband and eighth represents longevity of the wife or husband. Hence the position of Mars in these houses is supposed to produce this peculiar dosham or evil. If Kuja Dosham obtains in the horoscopes of both the bride and bridegroom, the dosham gets cancelled. There are, of course, many good combinations which assure marital felicity and much importance need not be given to Kuja Dosham.
Granting that Kuja Dosham is a factor whose occurrence should not be ignored, there are antidotes which are not generally known to the rank and file of Hindu astrologers. The exceptions are: Mars in the 2nd can be said to be bad provided such 2nd house is any other than Gemini and Virgo; in the 12th the dosha is produced when such 12th house is any other than Taurus and Libra in the 4th house Mars causes dosha provided the house falls in any sign other than Aries and Scorpio; when the 7th is other than Capricorn and Cancer, the dosha is given rise to; and Mars gives bad effects in the 8th, provided the 8th is any other than Sagittarius and Pisces. In Aquarius and Leo, Mars produces no dosha whatsoever. The dosha is counteracted by the conjunction of Mars and Jupiter or Mars and the Moon; or by the presence of Jupiter or Venus in the ascendant.
Thus, it will be seen that Kuja Dosha does not deserve that consideration which is now being paid to it. In the consideration of marriage adaptability there are various other factors which should be carefully examined.
We have dealt above fairly exhaustively with the question of marriage adaptability and have tried to avoid controversial issues as the book is intended for the common man who wishes to take advantage of the astrological rules to his benefit.
Electing a Time for Marriage
Ordinarily almost every Indian Panchanga gives important dates and times for celebrating marriages. The reader cannot rely on them as most of the dates given would not be free from important flaws. Moreover, the marriage dates selected would generally be in accordance with local usages. For instance, a Tamilian would not mind marriage being performed in lunar month of Ashadha (provided the Sun has not entered Cancer). But strong objection is taken to this by people living in Andhra and Karnataka. Apart from this, there is universal agreement all over India as regards the time, weekday, constellation and planetary positions to be obtained at the time of marriage.I am giving below the most standard methods employed by scholars, warranted by experience and sanctioned by the ancient sages.
The lunar months of Magha, Phalguna, Vaisakha and Jyeshta are good. Kartika and Margasira are ordinary. The rest are not auspicious. Some sages opine that marriages can be celebrated in Pushya and Chaitra provided the Sun is in Capricorn and Aries respectively.
The following lunar days, viz., from the 11th day (dark half) to New Moon, Riktha Thithis, 8th, 12th and 6th should be rejected. The best lunar days are the 2nd, 3rd, 5th, 7th, 10th, 11th and 13th (of the bright half).
Monday, Wednesday, Thursday and Friday are the best. Sunday and Saturday are middling. And Tuesday should be invariably rejected.
The best asterisms are Rohini, Mrigasira, Makha, Uttara, Hasta, Swati, Anuradha, Moola, Uttarashadha, Uttarabhadra and Revati. The first quarter of Makha and Moola and the last quarter of Revati are inauspicious and they should be rejected. Constellations not mentioned here are unsuitable and they should be avoided.
The following yogas should be rejected: Vyatipata, Dhruva, Mrityu, Ganda, Vajra, Soola, Vishkambha, Atiganda, Vyaghata and Parigha.
Vishtikarana must invariably be discarded.
Among the zodiacal signs Gemini, Virgo and Libra are the best. Taurus, Cancer, Leo, Sagittarius and Aquarius are middling. The rest are inauspicious.
In the election of a Muhurtha for marriage, as many of the 21 doshas (already mentioned) as possible should be avoided. The most important considerations however are (a) The 7th house must be unoccupied by any planet, (b) Mars should not be in the 8th, (c) Venus should not be in the 6th, {d) the Lagna should not be hemmed in between malefics, (e) malefics should not occupy Lagna. and (f) the Moon in the election chart should have no association with any other planet.
Apart from the above, the usual Tarabala, Panchaka. etc., should be looked into. Elsewhere are given certain special combinations which are supposed to neutralise adverse influeces. As far as possible, such combinations should be applied to secure a really propitious moment. Jupiter, Mercury or Venus in Lagna, malefics in the 3rd or 11th, would constitute a formidable force in rendering the Lagna strong. The following are some of the special combinations which are supposed to fortify the marriage election chart: -
(1) Jupiter in the ascendant, Venus in the 8th and the Sun in the 11th - Mahendra Yoga.
(2) Venus in Lagna. Jupiter in the 10th and the Sun and Mercury in the 11th-Vishnu Priya Yoga.
(3) Venus in the 2nd, Jupiter in the 12th, the Sun in the 8th and Saturn in the 6th - Sreenatha Yoga.
(4) Venus in Lagna, Jupiter in the 4th, Mercury in the 2nd and Saturn in the 11th - Samudra Yoga.
(5) Mercury, Jupiter and Venus in Lagna - Vijaya Yoga.
(6) Venus and Jupiter in Lagna elevated or otherwise strong - Jaya Yoga.
(7) Saturn in the 3rd, Jupiter in the 6th, the Sun in the 10th and Mars in the 11th - Pushya Yoga.
(8) Mars in the 3rd, Saturn in the 6th, Venus in the 9th, Jupiter in the 12th - Maharshi Yoga.
(9) Venus in Lagna, Jupiter in the 11th - Ardhama Yoga.
Thus, it will be seen that the Hindus have devised an astrological means of judging marriage compatibility whereby the relations between the couple may stand the strain of maladjustment. If astrological advices are properly heeded to. there will be fewer tragedies than at present and less marital infidelity. Modern sexologists and sociologists will do well to study the theory behind the astrological rules bearing on marriage casting off their prejudices instead of criticising and condemning the system.
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