Hi again. Thank you for doing this check I really appreciate it. Per my very little understanding of one tradition,because of the retrograde motion, Rahu and ketu are calculated here by subtracting 360 degrees. I am not sure if that is genuinely the way to do it or not, and I am finding astrologers split 50/50. The recent mystics who have initiated me have said Rahu, but as a child I recall being told I had Chandra atmakaraka by a pretty talented reader and astrologer, A. N. K. Swami. Man I am still confused haha

Nmaskaarams, Where do we get paathrasaadhanam shalaka and dharvi. Please advice. Thanks

Dear Jothi Agaval, I would like to thank you for such beautiful description of Mā Dhoomāvatī. Can you elaborate more on that beautiful Mahāmantra of Mā Dhoomāvatī please? I have personal experience with Mā Dhoomāvatī in extremely difficult and dangerous, life threatening situations. She saved my life instantly and from there on I always remember Her always before any Sadhana, any practice with tremendous level of bliss and total inner and outer silence. Would it be possible to even share the mantra jaap procedure for this tremendous Mahamantra with us? Thank you!

Hi Nesh, I’m not a jyotish expert, but I tried multiple softwares and it seems like your Rahu and Ketu have low degrees, so I don’t think it matters if you include them for this or not.

On a direct and simplistic level I take it to represent that she can take any animal whatsoever as her vahana, and that the numerosity represents totality. I sometimes imagine the destiny-working of Devi through this animal mediumship. A deer runs in the road, a car swerves and crashes. A fruit is offered to a bird, the bird eats the fruit and passes a seed somewhere else, where a tree grows, forty years later someone’s descendant eats from that tree, the extra weight of that one meal is in them as they traverse a rocky edge and it makes the difference between them losing their footing and toppling over a cliff, or having the weight to stay rooted: and thus the bird and the seed determines that descendant’s outcome. It is hard to conceive of cause and effect as witnessed by a self-awareness that experiences itself as an ongoing enterprise over yugas, for whom a human lifespan seems almost without notice; much less how it appears to one that can hold the interplay between present, past and future all in immediate and cohesive apprehension.

There are no plans at this time.

You can refer to Mantra Mahodadhi. There is a brief mention of it. The same information is on our website too in a separate article. Please look in the mantras category and/or do a google search on our website to find the correct link.

Namaste Prince. Concerning the faces of Guhyakālī, Sthaneshwar Timalsina writes the following: her ten faces stand for the ten vital breaths; the radiant face of Yogeśvarī expresses yoga; the white face of the lion illustrates wisdom; the dark face of the jackal indicates cognitive power; the red monkey-face indicates the power of kuṇḍalinī; the multiple colors of her human face suggest wisdom; the smoky-colored face of a bear indicates the energy of those who roam on land; the brown face of the garuḍa bird stands for the energy of those who fly; the green crocodile face indicates the energy of those who dwell in water; the white color of her elephant face symbolizes foundational energy; and the dark horse face indicates speed. Granted, this is one interpretation out of many that exist, I'm sure. Given the descriptions of the bear, garuḍa and crocodile faces, I suppose you could say that they represent the Mother as being the source and Self of all living beings. The elephant face representing foundational energy seems to relate to Gaṇeśa, who is intimately associated with the earth element. The Goddess is commonly understood as the foundation of all things. I am not entirely sure about the human or monkey faces. My guess is that Hanuman is associated with the vital breath, the movement of which in the human body is understood to replicate on a smaller scale the activity of the Mother as She incessantly brings about the world (prāṇa) and withdraws it into Herself (apāna). Kuṇḍalinī is made to rise through the central channel when the oscillation of these two is centered. That might be part of the reason why the monkey face is kuṇḍalinī, but again, I'm not entirely sure. The association with the Goddess and the traditions and practices that revolve around Her with lions is fairly common. The lion represents the supremely powerful grace of the Goddess whose gaze brings about the highest state within those who receive it, so that might be why the lion face is said to represent wisdom. The significance of the highest face, Yogeśvarī, is presumably that it represents the highest state of consciousness, the highest point of kuṇḍalinī's ascent where She merges into the sky of consciousness, hence yoga/union.

Namaste Joseph. Thank you! My specific issue now is whether or not to include the nodes in calculation. From the lineage I am currently in, Rahu and ketu can be atmakaraka. I'm very new to calculating and when I did it myself, I see Chandra would be atmakaraka per the tradition of excluding the nodes, while with nodes treated the same as the other seven planets, Rahu is atmakaraka. i guess it is not an issue, because I was guided by gurus to do the sadhana of the deities of the Amatyakaraka Mercury before becoming aware of the significance and associations. Still I have an itch I want to scratch, vis. getting clarity on whether or not the nodes can be Atmakaraka in various aligned tantric and kaulic traditions

Namaste. Thank you for this guidance my friend!