SHENJIVA
A Journal of Inner Work and Therapeutic Arts
Immanence and Identity in Plural Personality
Richard Dagan

Briefs Index...

Thoughts on Atmakaraka, the Chara Karakas, Devatas, Mahavidyas, and Nityas
Transiting Saturn opposes Mercury R.

9 October 2014

Transiting Saturn is opposing Moon and approaching exact opposition with Mercury R, my Chara Atmakaraka in the Jaimini system, Rohini ayanamsa (see recent study). Mercury is "scout" planet in my radix and, given the importance of this principal, may rightly be considered to "soul significator". Alas, depending upon the ayanamsa in play, other principals present as Atmakaraka (AK); in each instance, a good case can be made for rightful place. Lahiri (23º09'50") shows Mars as AK, Mercury R as Amatyakaraka (AmK), Moon as Bhratrukaraka (BK), Saturn as Matrukaraka (MK), Venus as Putrakaraka (PK), Jupiter as Gnatikaraka (GK), and Sun as Darakaraka (DK). Sarajit Poddar provides a succinct description for each of these Chara Karakas, as well as descriptors for the Naisargika Karakas, the 9 planets (including Rahu and Ketu).

The presumption is that there's a "soul significator", identified as the planet of highest longitudinal degree among the 7 or 8 traditional planets (Rahu is sometimes included here, but not Ketu). The schema of movable (chara) karakas is interesting indeed, but like the Enneagram (with 9 ennea-types), purports to apply a limited typology to everyone. Among the many problems that may arise from such a seemingly arbitrary approach is the skewing of development as a mechanism of psychosocial control. That's perhaps an overstatement of the case, but with it I would make the point that no such system is truly useful in the absence of identification, a personal experience of syntonic resonance.

As I said, a case for Atmakaraka can be made for several principals in the system — e.g., Sun, Mercury R, Moon, Saturn and Mars. Just as in the Enneagram, where I find all types within myself, each a definite presence in terms of the schema but none precisely resonant as my "life script", there nonetheless resonate ennea-types 4 and 5 in respect of 9, with 2, 3, 6, 7 and 8 in contributing and supportive roles. Any schema that purports to address personality or psychospirituality must apply in full, in my experience, to be useful; all elements of the model must be found within the "self", or identification leads to bias and failure — I can apply elements eclectically, to be sure, but acceptance of a schema containing elements with which I cannot identify leads to error. It creates dissonance, a dystonic experience.

Colossal Statue of Amenhotep IV. Sandstone. Karnak, East Temple of Gempaaten. New Kingdom, 18th Dynasty, Reign of Akhenaten (circa 1372-1355 BCE).

I have the same problem with the schema of devatas — Ishta Devata, Dharma Devata, Palana Devata and Guru Devata. We've looked at these concepts in two studies, here and most recently here, exploring different results. As Pt. Sanjay Rath tells us in Spirituality in Jyotish, we can calculate

the Ishta Devata or the deity guiding the individual soul towards emancipation, the Pälana Devata or the deity guiding him in the present life to improve his life and surroundings and the spiritual master or Guru Devata. These three form the primary tripod of his life and are akin to the Sun (natural significator of soul), Moon (natural significator of mind and the well being in this life) and Jupiter (natural significator of päka lagna and Guru) respectively. [...] Similarly, the Dharma Devata is seen from strongest planetary influence on the ninth house from Kärakamsa. Unlike the Ishta devata, the Dharma Devata helps a person to attain the ideals and objectives that the soul aspires for in this life, to achieve the desires of the present incarnation.

While the results from such calculation indeed have proved interesting, and have expanded my awareness, the identified deities sometimes shift per ayanamsa, or in many instance do not resonate with respect to mythos. I honor them, even work with the mantras to positive effect. But my experience of immanent deity is somewhat different. Shiva-Shakti is strong, Vishnu too. But Sun is primary, and the concept of Amun-Ra, the story of Akhenaten, disequilibration, the sense of separation between ego and Self, recognition of egoic role and limitation, multiplicity, inclusiveness and egality, the need for insight, communication, and evolution as unicity.

Regarding the Mahavidyas and the Fifteen Nityas as well, once again I find much of benefit in the schemata and can appreciate their beauty but... An evolution is taking place, its scope still beyond me (TSaturn is only just separating from opposition with Moon). And now TSaturn applies in opposition to Mercury R — today's writing works to address some of the anxiety arising in that context. That's the Way of it: anxiety presents and must be worked through. Words heard, selected, and used. Organization, structure... Mercury, earth...

Next, TSaturn will oppose Sun.

Radix stellium: Sun, Mercury R, Moon (and Lilith), late Taurus, tropical.