The Atmakaraka

1
I am interested in learning more about the notion of the Atmakaraka in Jytosh.

I have found a few links explaining more on the topic:

http://en.wikipedia.org/wiki/Atmakaraka

http://srath.com/2011/03/atmakaraka-karakamsa/

Coming from a western tropical background there is a tendency to want to frame this in terms of notions such as the Master of the Nativity, Almuten or Lord of the Geniture. However, if I understand correctly the Atmakaraka is used in a more spiritual way and relates to the 'soul' of the individual.

While the Sun is the natural significator for this I understand the personal Atmakaraka is known as the Chara Atmakaraka and can comprise any of the planets or Rahu/Ketu.

I have several questions:

1.To establish the Chara Atmakaraka is it really as simple as locating the planet with the highest degree, minutes and seconds? What is the logic of selecting the Atmakaraka on this basis? Is it simply that the highest degree=highest state?

2. Also I have read on one Jytosh site that if a malefic planet is the Atmak?raka, it indicates a high level of spiritual development whereas a benefic planet as the ?tmak?raka indicates a relatively lower level. Again what is the logic behind this notion?

3. Is the Chara Atmakaraka just used in Navamsa charts or in normal charts too?

Mark
As thou conversest with the heavens, so instruct and inform thy minde according to the image of Divinity William Lilly

Re: The Atmakaraka

3
Mark wrote:I am interested in learning more about the notion of the Atmakaraka in Jytosh.

I have found a few links explaining more on the topic:

http://en.wikipedia.org/wiki/Atmakaraka

http://srath.com/2011/03/atmakaraka-karakamsa/

Coming from a western tropical background there is a tendency to want to frame this in terms of notions such as the Master of the Nativity, Almuten or Lord of the Geniture. However, if I understand correctly the Atmakaraka is used in a more spiritual way and relates to the 'soul' of the individual.

While the Sun is the natural significator for this I understand the personal Atmakaraka is known as the Chara Atmakaraka and can comprise any of the planets or Rahu/Ketu.

I have several questions:

1.To establish the Chara Atmakaraka is it really as simple as locating the planet with the highest degree, minutes and seconds? What is the logic of selecting the Atmakaraka on this basis? Is it simply that the highest degree=highest state?

2. Also I have read on one Jytosh site that if a malefic planet is the Atmak?raka, it indicates a high level of spiritual development whereas a benefic planet as the ?tmak?raka indicates a relatively lower level. Again what is the logic behind this notion?

3. Is the Chara Atmakaraka just used in Navamsa charts or in normal charts too?

Mark
I think it is "AtmakAraka "meaning signifactor of self and not so much "AtmAkAraka" meaning signifactor of soul.This is followed by karakas of brothers, wife etc.

It is the most mature planet in age. malefics as AK being better for spiritual development eg.Rahu as AK of ISKCON founder and of Sri Ramakrishna Paramhansa is a conclusion of Mr. Rath.

It is used in natal rasbi charts as well . ? Parashara mentioning the dasa of atmakaraka being bad and various combinations from lagna or from the position of AK in rashi chart.

Jaimini sutram deals exclusively with these karakas and its own set of dasas whereas Brihat Parasara Hora deals with these fleetingly.

I have used used the Jaimini aphorisms to get some startling results about natal chart but I have not used any dasas other than Kalachakra dasa.

PD

5
Additionally,

Normally, only 7 planets are used for determination of the chara karakas but using rahu as the eigth planet is also accepted . It gets complicated as ketu will be on the same degree.In that case you have to decide which of the shadowy planet is more powerful. Secondly, as the nodes have retrograde motion, it is suggested that their degrees be reduced from 30 degree. To decide the AtmakAraka.

The confusion between Atma and AtmA is because most sankrit English translations don't use diacritical marks or IAST characters.
Sanjay Rath's site does use diacritical marks in those quotations.

PD

7
@varuna2

First one has to workout whether he/she wants to be an astrologer or a metaphysical truth seeker.

The saints did not go to an astrologer whether they should try Gyan or Bhakti yoga or worship which deity.

It is going to be very difficult to work out Upanishad teachings from AtmakAraka and while there may be some judgment based on karakamsa to show some spiritual inclination, Jyotisha and the remedial measures it suggests is for making life bearable in the material world we live in.

PD

9
I don't see it as necessary to choose between astrology and a spiritual quest, but I would request (once again) that we stick to discussions of astrology in this forum.

The Sanskrit word ?tman means 'self' in both the metaphysical and the everyday sense. I would understand ?tmak?raka as 'significator of oneself' rather than 'significator of the Self'.
https://astrology.martingansten.com/

10
The atmakaraka and karakamsa are features of Jaimini astrology which have found their way into conventional Jyotish, probably based on the fact that these factors SEEM to be mentioned in the Brhat Parasara Hora. However, all the editions of the BPH that I have seen are based upon a published edition from the 19th century rather than upon the early ms. copies. The published 19th century version bears only a marginal resemblance to the early mss. The original work, comprised of an earlier and later section (purvakhanda and uttarakhanda) contains a total of 71 chapters, of which at least 12 deal with material only marginally astrological and have been omitted from all the modern editions. The modern versions typically include 94 or 95 chapters; hence only about 59 or 60 of these chapters are replicated in the early mss.

Not only has a great deal been added to the BPH, but the original material itself has been greatly altered. For example, modern editions of the work are written entirely in the anustubh meter, while the early copies are a mixture of poetry and prose. The 19th century edition which forms the basis for the current published editions casts every chapter as part of a dialogue between Parasara and his student Maitreya, whereas in the early mss. only certain chapters are in such a form. Moreover, the entire work is currently presented in a radically different order, with chapters from the purvakhanda and uttarakhanda all mixed up together. The chapters which deal with Jaimini aspects as well as with other Jaimini astrological features such as the atmakaraka and karakamsa do not appear in any early ms. of the BPH but appear to have been added in the 19th century by persons unknown and for motives unclear.

Therefore, Hart DeFouw is undoubtedly correct when he asserts that the use of these Jaimini factors in mainstream Jyotish is ?like mixing apples and oranges.? It just doesn?t work. The Jaimini writings constitute a separate astrological system; they are fascinating and very worthy of study, but trying to insert Jaimini karakas into mainstream Jyotish may not yield useful results.