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A method of working out planetary= ruler ship (Dasa) on the basis of birth time being in morning or evening. These periods of dusks are assumed to last for 5 ghatis (q.v.) or 2 hours before and after sunrise or sunset. For computing Kala Dasa, the birth time in ghatis and palas from the beginning of sunrise or sunset is multiplied by 4 and the result is divided by 15 which gives the duration of Sun's ruler ship in years. By multiplying it by 2 one gets the duration for Moon, by 3 for Mars, by 4 for Mercury by 5 for Jupiter, by 6 for Venus, and 7 for Saturn.

For example, if the birth time is 4 ghatis 15 palas (the birth time is known as Istha Ghati) after sunrise, it is considered to have taken place at 9 ghatis 15 palas [which is equal to (5 ghatis prior to sunrise which is reckoned as the duration of dusk) + (4 ghatis 15 palas which is the Ishta Ghati)]. Multiplying it by 4, one gets 37 ghatis, which divided by 15 gives 2.7/15 years. It is equal to 2 years 3 months 18 days. Multiplying it by 2, one gets 4 years 11 months 6 days. The former is the Dasa of Sun and the latter of Moon. Multiplying it by 3, one gets 7 years 4 months 24 days as the planetary ruler ship of Mars, and so on.


Also known as Virat Purusha, the Cosmic Man or ' the Heavenly Man. One of the four Great Sayings of the Vedas is Tat Twam Asi meaning "I am That". This approach is based on the identity between the human individual and the Supreme Spirit. This identity provides the rationale for astrological predictions. The various planets are described as different urges of this Cosmic Man. Sun is said to be his Soul (Atma), Moon his mind (citta, consciousness), Mars his vitality or valour (Purushattwam), Mercury his speech (Vani, the medium of expressing inner experiences and understanding), Jupiter is the quintessence of wisdom (Vijnana Sukham, the happiness of understanding), Venus the impulse of his sensual attraction (Kama, passion), and Saturn his grief and agony (Dukham, the pain which arises from limitations on one's spirit).

The different limbs of Kala Purusha are represented by different zodiacal signs. His head is represented by Aries, mouth by Taurus, breast and shoulder by Gemini, heart by Cancer, belly by Leo, hip by Virgo, groins by Libra, private generative organs by Scorpio, the thigh by Sagittarius, the knees by Capricorn, the calves by Aquarius, and the feet by Pisces.

The 12 house-divisions (q.v.) are considered identical with the zodiacal signs in the case of Kala Purusha.

The word Kala Purusha describes the cosmic creative principle operative in time. The diety represents the primeval divine impulse. The zodiacal signs are the inward impulses of this Heavenly Man. The planets represent his basic impulses of manifestation; the zodiacal signs express the various stages of externalization of the subjective essence into objective or phenomenal existence. The art of prediction in Vedic astrology consists in integrating the natal chart of the individual with the nature and basic impulses of Kala Purusha. Based on this relationship between the individual and his universal self, Blavatsky points out that every form on earth, and every speck (atom) in space strives in its efforts towards self-formation to follow the model placed for it in the Heavenly Man. (S.D. Vol. I. p. 235)


(Kala = Time; Sarpa = serpent; Yoga combination). A planetary combination formed by the encirclement of all planets in a natal chart by the two nodes of Moon. It is not a combination producing penury, yet it restricts functioning of the individual in many ways. It makes the individual unable to enjoy the fruits of his meritorious deeds. The joyous fruits of past karmas relating to those aspects of life which are encircled between the signs in which Rahu and Ketu are placed are greatly denied to the individual yet he is provided full opportunity to take fresh initiative in their regard. On the other hand, if the planets are situated between the sign starting with that of Ketu and ending with that of Rahu, the personal initiative of the individual relating to those houses will be greatly fettered, yet he may experience the results of these planetary positions. The overall effect of this combination depends on the basis of planetary strength, their position and special pattern of the horoscope. The combination does not necessarily debar the individual from attaining position of eminence.

The Kala Sarpa Yoga expresses karmic nemesis. It is intended to arouse in the individual an awareness of his personal limitations and the omnipotence of the Supreme Spirit. The helplessness, whether arising due to the limitations of wealth, bad health, family discord, social obloquy or denial of opportunities for the growth of his personality occurs to him to remind him that they are the results of his past deeds of omissions and commissions. He has to learn to adapt himself in his present life with these conditions and orient his life accordingly. He cannot alter them and he cannot transcend them either. He has to confront them and accept their supremacy. Yet he is free to take fresh initiative in various aspects of life renouncing every self-centered approach to life.

The impact of Kala Sarpa greatly minimized if three or more planets are exalted in the chart and Raja Yogas (q.v.) are also present. Even more than two lords of 2nd, 4th, 9th, and 10th houses are placed in cardinal or trine houses, without being in debilitation, expected by malefic or flanked by malefic, the restricting effects of the combination are greatly reduced.


The 52nd year in the cycle of 60 Samvatsara (q.v.). It is ruled by Rudra, the god of destruction. Birth during this year makes the individual an agriculturist or a trader dealing with oil, oilseeds and kitchen utensils.


A planetary combination formed by Jupiter in 2nd or 5th house, Mercury and Venus expecting or combining with it. An individual born under it is honored by many heads of state. He becomes affluent, accomplished, healthy and occupies a very high position in life.


(Kalatra = wife; sthanain = place). The 7th house in a natal chart. It is related with wife, business partnership, married happiness, travels, etc. It represents dissipation of life-energy, and death.


(Kali = black). A name of the goddess described as the fierce and bloody concert of Lord Shiva. She is associated with Agni, fire, and is said to have seven flickering tongues of flame for devouring oblations of butter. One of the flames itself is called Kali because it is said to be black in color. The Kali Yuga (see Yuga for details) personified all that is evil in the Spirit.


[Kalpa = practical, feasible, possible. Derived from Root Klrip (sk) meaning 'in order to arrange well']. A cycle of time. Astronomical, geophysical and divinisation processes of individual souls are so arranged that they by the end of each kalpa attain their full realization of Atmic Principle (qx.); those who fail to accomplish this goal are doomed to 'eternal' damnation until the next sweep of time (kalpa) includes them along with other oncoming souls for their further evolution and growth.

A Kalpa represents a 'Day I of Brahma; it is equal to 4,320, million mortal years. A day of Brahma comprises 1,000 Mahayugas (q.v.) each including Satya Yuga (1,728,000 years), Treta (1,296,000 years), Dvapara (864,000 years) and Kali (432,000 years). 71 Maha Yugas (= 306,720,000 years) account for a Manvantara which is equal to an interval between the ruler ship of two Manus (q.v.), or the interval between one ininor pralaya (dissolution) and another. Between two Manus, there is an interregnum of 1,728,000 years. Between two major cycles of Kalpas, there are 14 Manus (14 x 71 x Maha Yuga) controlling and guiding evolutionary impulses for 4,294,080,000 years. Between two Manvantaras, the period of Sandhis (dissolution, pralaya, and the intervening period) consist of the duration of Satya Yuga (1,728,000 years). 15 such Sandhis intervene between two Kalpas, which account for 25,920,000 years. Together they are equal to 4,320 million years, which is equal to a Day of Brahma or a Kalpa.

Each Day of Brahma is equal to his one Night. During this period there is a major period of Pralaya. A Day and a Night of Brahma together account for (2 x 4,320,000,000 years) or, 8,640 million years. 360 such days and nights equal to a year of Brahma; it contains 3,110,400 million years. Brahma has a life of 100 years, which is the duration of a Maha Kalpa. It accounts for 311,040,000 million mortal years.

The concept of Kalpa refers to the evolutionary process of cycles within cycles, which are not concentric cycles but several minor cycles within major cycles of differing dimensions. Blavatsky states that theoretically the Kalpas are infinite, for they have never had a commencement or in other words, there never was a first Kalpa, nor will there ever be a last, in Eternity. (Of S.D. Vol. 11. p. 84) But practically, she further states, they are divided and sub- in space and time, each division down to the smallest having its own Dhyanis as patron or regent (Cf S.D. Vol. III, p. 180).

Each Kalpa begins with a divine Avatara concretizing the earth from dissolution. The present one was brought to surface by the divine Spirit taking the form of a boar, Varaha. Each Kalpa involves activation of life-impulse several times over different globes of the solar system, and even on each globe. The task requires nurturing of several (seven) Root Races, each with seven sub-races. During a Manvantara, the task is entrusted to seven Root Manus and seven Seed Manus, the latter collecting the special souls from which to develop the subsequent Races. The names of 14 Manus in the present Kalpa are given as follows:

A and 'G' represent the sequence of seven planets on which life-wave moves during each Round. (See S.D. Vol. 111. P. 310)

1st Round:

1st Root Manu on Planet A Svayambhuva

1st Seed Manu on Planet G Svarochi, or Svarochisha

2nd Round:

2nd Root Manu on Planet A Auttami

2nd Seed Mann on Planet G Tamasa

3rd Round:

3rd Root Manu on Planet A Raivata

3rd Seed Manu on Planet G Chakshusha

4th Round:

4th Root Manu on, Planet A Vaivasvata (The Present Progenitor)

4th Seed Manu on Planet G Savarna

5th Round:

5th Root Manu on Planet A Daksha-Savarna

5th Seed Manu on Planet G Brahma-Savarna

6th Round:

6th Root Manu on Planet A Dharma-Savarna

6th Seed Manu on Planet G Rudra-Savarna

7th Round:

7th Root Manu on Planet A Rauchya- (daiva-)Savarna

7th Seed Manu on Planet G Bhautya

During each Manvantara and each Kalpa the contours of the continents and the axial alignment of Earth change. The Vishnu Purana mentions Priyavrata, one of the sons of Svayambhuva Manu [the other of his son being Uttana Pada whose son Dhurva (meaning Pole Star) was finally assigned to the seat of the present Pole Star] had seven sons among whom he distributed the different continents which were named Jambu Dvipa, Pluksha Dvipa, Shamala Dvipa, Kusha Dvipa, Kauncha Dvipa, Shaka Dvipa, and Pushkar Dvipa. These were subsequently regrouped in 10 landmasses distributed among the grand children. It is believed that these Dvipas refer to the landmasses at different phases of terrestrial changes. One opinion even refers them as the conditions prevalent during different Kalpas.

The life of each individual during the course of his various incarnations is arranged in such a way that he finally attains the highest principle in him-viz., the Atmic Awareness. Even those who attained Nirvana have to await in dissolution until the next wave sweeps them ahead for their onward journey.


(Kama = wish, desire; love or desire for sensual enjoyment.) One of the four ends of life. It is the thirst for sensual gratification, which is considered one of the four ends of life as well as the primary motivating impluses. These four impulses are named Purushartha, the inherent qualities, self-volitation in every human individual: Artha, purpose or goal (specially material ones) of human activities; Dharma, righteousness or that which gives coherence to human existence; and Moksha or Liberation from involuntary birth and death; besides Kama.

The Rig Veda described Kama as the very personification of the impulse which induces people towards creation. Kama is the seat of terrestrial and animal desires and passions. It is often identified with life itself. Prana is universal life force on earth while Kama is in humanbeings their vital principle.

Kama according to Blavatsky depends on Prana without which there would be no Kama. Prana wakes up the Kamic germs of life. It makes all desires vital and living. Kama is everywhere in the body. The red cells are drops of electrical fluid, the perspiration of all the organs oozed but from every cell. They are the progeny of the Fohatic Principle. (S.D. Vol. V., p. 553) She identifies kama with general consciousness which belongs to all the objective world, even to the stones, for if stones were not living they could not decay, emit a spark, etc. Affinity between chemical elements according to her is a manifestation of this Kamic consciousness.

Kama is the Cupid of Hindu pantheon. He is armed with a bow and arrows, the bowstring is made of a line of bees and arrows of flowers of five different plants. Vasant, the spring season, is his best friend. His wife is called Rati (meaning copulation). Living in the domain of Indra (q.v.), he assists gods in their fight against the demons. He has many Apsaras, the celestial nymphs, at his command who provide pleasures to gods and tempts the yogis whom Indra fears as usurpers of his throne.

When Taraka, a demon emboldened by Lord Brahma's favors, conquered the gods, Kama was approached by the gods so that he could arouse passion in the mind of Shiva and induce the birth of his (Shiva's) child who could kill Taraka as under the boon. [According to Brahma's boon to Taraka only a seven-day-old child born of Shiva's virility could kill Taraka, and the latter considering it to be an impossibility had become arrogant and was destroying the gods.] At the behest of the gods, Kama accepted the biddings of Indra, aroused the creative impulse in. Shiva (Kama, passion), though in the process he (Kama) was burnt by the fire emitted from the third eye of Shiva. On the intercession of gods, considering the purpose of his exertion as noble, and to relieve the unmerited misfortune of Kama's wife Rati, Shiva forgave Kama. He was restored to life as a son of Krishna. The son born to Lord Shiva due to the effort of Kama was known as Kartikeya (q.v.) who vanquished Taraka finally and restored the kingdom of gods to them. Kartikaya is the presiding deity of Mars.

The Rig Veda associated Kama with that feeling which leads and propels creation. It was the first movement that stirred the ONE, after its manifestation from the purely abstract Principle. A hymn in Atharva Veda exalts Kama into a Supreme Lord and creator and says: "Kama was born the first: Him, neither gods nor father (Pitris) nor men have equaled." It identifies him with Agni (q.v.) but makes him superior to that god. The Taittiriya Brahmana makes him allegorically the son of Dharma and of Shradha. (The former means righteousness, that which sustains and the latter, respectful regard.)

Elsewhere, Kama is said to be born from the heart of Brahma, and therefore is Atmabhu meaning self-existent, and Aja, the unborn (which is also a synonym of the first zodiacal sign, Aries). In Harivamsa, Kama is mentioned as the son of Lakshmi, the consort of Vishnu (q.v.). Blavatsky emphasises Kama's special role in integrating the three lower principles of Sthula Sharira (physical body), Prana (the life-breath or the Vital Air), and Linga Sharira (the astral double) and cementing them with higher Principles of Atma-Buddhi, itself combining with Manas (mind) and completing the centenary principle in man. (S.D. Vol. 111, p. 183)


The cow of plenty; a heavenly cow which satisfies all desires, especially of the material nature. A cow of celestial origin, under the service of ancient sages and capable of providing sustenance to innumerable ascetics who came to their hermitage for spiritual lessons and discourses. The cow is said to have been produced at the churning of the ocean. It had supernatural powers and could defend itself against the mightiest foe. Its power was evident during the relationship between Sage Vashishtha and Vishwamitra, and also during the hostility between Vashishtha and Krita-Virya. Explaining the significance of Kamadhenu, Blavatsky relates it with Vach-Viraja, the daughter of Brahma. (S.D. Vol. V., p. 165)


The vehicle of desire. It is the subjective form created through mental and physical desires and thoughts connected with material relationships by all sentient beings. Kama (q.v.) operates efficiently only in association with other Principles. In association with lower Principles acting as instinct and other inertial (tamasic) attributes, it expresses itself as physical passion and urges for sensual gratification. With Manas, intellect, it expresses itself as Kama-Manas, the psychic nature, and even inspires the individual to undertake severe austerities.

Kama is also related with Capricorn, the 10th zodiacal sign viz., Makaram (q.v.). It is borne on- the standard of Kamadeva, the Indian Cupid. The relationship between Capricorn and Kamadeva is also linked with divine fire, Agni, circulating in human beings like red cells and life-breath. Kama is also related with Mara and Kumaras (q.v.). Mara is the god of darkness, illusion, death, but Mara is also the unconscious quicksilver leading to the birth of spiritual awareness. From Mara sprang the four Kumars who silently watch the spiritual and terrestrial growth of the universe. (See Kama also)

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