ANGIRASA

[Rajaram Krishnamurthy]

Angiras 2

Key Aspects of Sage Angiras

Mind-Born Son of Brahma: Angiras is a Manasaputra (mind-born son) of the creator god Brahma. He is often described as emerging from Brahma's mouth or skin, embodying divine wisdom and the energy of fire.

The Radiant Seer: His name is linked to the Sanskrit word Angara (glowing coal), and he is known as the "Shining One". Through intense penance (tapas), he acquired a brilliance (tejas) that rivalled the sun.

Vedic Contributions: Along with Sage Atharvan, he is the primary cognisor and author of the Atharva Veda. He also contributed several hymns to the Rig Veda and is revered as the first of the Angirasas, a lineage of fire-priests.

Teacher of Divine Knowledge: In the Mundaka Upanishad, Brahma taught the knowledge of Brahman to Atharvan, who passed it to Angiras. Angiras then transmitted this sacred knowledge to his disciple, Satyavaha.

Family and Legacy: He is the father of Brihaspati, the guru of the Devas (gods). His descendants, known as the Angirasas, form one of the oldest and most prominent clans (gotras) in Hindu genealogy.

During the Satya Yuga, Angiras was instrumental in establishing Yagna (fire sacrifice) and spiritual rituals. He is considered an eternal guide who manifests to preserve Vedic wisdom across different cosmic ages.

Compiled from websites- R. Gopalakrishnan 08-03-2026

AND   “Chandra giving back Tara taken away from Brihaspati guru

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KR     1   CHANDRA BRAHASPATI   TARA STORY

 

                   VIVAHA MANTRAS

सुमुखश्चैकदन्तश्च कपिलो गजकर्णकः।

लम्बोदरश्च विकटो विघ्ननाशो विनायकः॥

Sumukhashchaikadantashcha Kapilo Gajakarnakah।

Lambodarashcha Vikato Vighnanasho Vinayakah॥

2. Mantra-2 (मन्त्र-२)

धूम्रकेतुर्गणाध्यक्षो भालचन्द्रो गजाननः।

द्वादशैतानि नामानि यः पठेच्छृणुयादपि॥

Dhumraketurganadhyaksho Bhalachandro Gajananah।

Dwadashaitani Namani Yah Pathechchhrinuyadapi॥

3. Mantra-3 (मन्त्र-३)

विद्यारम्भे विवाहे च विदेशगमने तथा।

संग्रामे सङ्कटे चैव विघ्नस्तस्य न जायते॥

Vidyarambhe Vivahe Cha Videshagamane Tatha।

Sangrame Sankate Chaiva Vighnastasya Na Jayate॥

4. Mantra-4 (मन्त्र-४)

शुक्लाम्बरधरं देवं शशिवर्णं चतुर्भुजम्।

प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये॥

Shuklambaradharam Devam Shashivarnam Chaturbhujam।

Prasannavadanam Dhyayet Sarvavighnopashantaye॥

5. Mantra-5 (मन्त्र-५)

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके!

शरण्ये त्र्यम्बके गौरि नारायणि! नमोऽस्तु ते॥

Sarvamangalamangalye Shive Sarvarthasadhike!

Sharanye Tryambake Gauri Narayani! Namoastu Te॥

6. Mantra-6 (मन्त्र-६)

सर्वदा सर्वकार्येषु नास्ति तेषाममङ्गलम्।

येषां हृदिस्थो भगवान् मङ्गलायतनो हरिः॥

Sarvada Sarvakaryeshu Nasti Teshamamangalam।

Yesham Hridistho Bhagawan Mangalayatano Harih ॥

7. Mantra-7 (मन्त्र-७)

तदेव लग्नं सुदिनं तदेव ताराबलं चन्द्रबलं तदेव।

विद्याबलं दैवबलं तदेव लक्ष्मीपतेरंघ्रियुगं स्मरामि॥

Tadeva Lagnam Sudinam Tadeva Tarabalam Chandrabalam Tadeva।

Vidyabalam Daivabalam Tadeva Lakshmipateramghriyugam Smarami॥

8. Mantra-8 (मन्त्र-८)

लाभस्तेषां जयस्तेषां कुतस्तेषां पराजयः।

येषामिन्दीवरश्यामो हृदयस्थो जनार्दनः॥

Labhastesham Jayastesham Kutastesham Parajayah।

Yeshamindivarashyamo Hridayastho Janardanah॥

9. Mantra-9 (मन्त्र-९)

विनायकं गुरुं भानुं ब्रह्मा-विष्णु-महेश्वरान्।

सरस्वतीं प्रणम्यादौ सर्व-कार्यार्थ-सिद्धये॥

Vinayakam Gurum Bhanum Brahma-Vishnu-Maheshvaran।

Saraswatim Pranamyadau Sarva-Karyartha-Siddhaye॥

10. Mantra-10 (मन्त्र-१०)

अभीप्सितार्थ-सिद्ध्यर्थं पूजितो यः सुरासुरैः।

सर्व-विघ्नच्छिदे तस्मै गणाधिपतये नमः॥

Abhipsitartha-Siddhyartham Pujito Yaḥ Surasuraih।

Sarva-Vighnachchhide Tasmai Ganadhipataye Namah॥

11. Mantra-11 (मन्त्र-११)

सर्वेष्वारब्ध-कार्येषु त्रयस्त्रि-भुवनेश्वराः।

देवाः दिशन्तु नः सिद्धिं ब्रह्मेशान-जनार्दनाः॥

Sarveshvarabdha-Karyeshu Trayastri-Bhuvaneshvarah।

Devah Dishantu Nah Siddhim Brahmeshana-Janardanah॥

 

           Tarabala

Tarabala is the strength provided by stars to your Janma Nakshatra / Birth star. Moon’s daily star / Nakshatra position needs to be favourable for casting any Mahurtha. Daily motion of moon from your Janma Nakshatra decides this strength. As moon transits into different stars it becomes favourable or unfavourable to your birth star. 27 Nakshatras are divided into three sets of 9 Nakshatras. Each part / set is called Paryaya /Navakas. To calculate Tarabala one must calculate position of daily Nakshatra from your Janma Nakshatra (both Nakshatra inclusive). Divide that by 9. If the reminder is 2, 4, 6, 8 & 9 (or 0) then it’s good otherwise it’s bad. Tarabala is a basic step in starting an important event. Casting of Mahurtha chart is very important. Mahurtha is possible even during the bad Tarabala by doing suitable Dosha Pariharas While deciding Mahurtha in case the Tarabala happens to be bad (1,3,5 and 7) and the Tara falls in First Paryaya for Janma Tara, Second Paryaya for Vipat Tara, and Third Paryaya for Pratyak Tara and in any Paryaya for Naidhana, then it has to be discarded. If Mahurtha chart is strong and all planets are well posited, then it will counter many Doshas.

Chandrabala

Count from your Janma Rashi to the Rashi in which the Moon is posited on the day of event.

If the count is 1, 3, 6, 7, 10, 11 then you are said to have Chandrabala.

8th count (Astama Chandra) should be avoided.

Panchaka

Note the number of Thithi. Prathama is 1; Dwitiya is 2 & so on.

Note the number of week day. Sunday 1, Monday 2 & so on.

Note the number of Nakshatra of the day. Ashwini 1, Bharani 2 & so on.

Note the number of Mahurtha Lagna. Aries 1, Taurus 2 & so on.

Add all the four above.

Divide the total by 9

If the remainder is 1,2,4,6, or 8 then it indicate bad results as follows:

1 (Mrithyu Panchaka) – Danger & to be avoided.

2 (Agni Panchaka) – Danger from fire.

4 (Raja Panchaka) – Evil /bad results.

6 (Chora Panchaka) – Evil happenings.

8 (Roga Panchaka) – Bad results / disease.

If the remainder is 3, 5, 7 or zero then it is good.

 

            Tarabalam and Chandrabalam are crucial Vedic astrology factors for choosing an auspicious time (Muhurta), ensuring the day's star (Nakshatra) and Moon position support your birth details. Tarabalam measures star strength (ideally 2, 4, 6, 8, 9 from birth star), while Chandrabalam measures mental stability (Moon in 1, 3, 6, 7, 10, 11 from birth sign)   To check Tarabalam for marriage, count from the bride/groom's birth star (Janma Nakshatra) to the proposed marriage day's star (1 to 27) and divide by 9. If the remainder is 2, 4, 6, 8, or 9, it is a favorable day (Tarabalam exists). Remainders 1, 3, 5, or 7 are unfavorable.

Specific Tarabala Meanings

1 (Janma): Unfavorable (body/health issues)

2 (Sampat): Very Good (wealth)

3 (Vipat): Unfavorable (danger/obstacles)

4 (Kshema): Good (prosperity)

5 (Pratyak): Unfavorable (obstacles)

6 (Sadhana): Very Good (success)

7 (Naidhana): Unfavorable (disaster/death)

8 (Mitra): Good (friendship)

9 (Parama Mitra): Very Good (great friendship)

           Persons born in Aswini nakshatram will have good taarabalam with following nakshatrams:

Bharani, Rohini, Arudra, Pushyami, Aslesha, Pubba, Hasta, Swati, Anuradha, Jyesta, Purvashada, Sravanam, Satabisham, Uttarabhadra & Revati.

Persons born in Bharani nakshatram will have good taarabalam with following nakshatrams:

Kritika, Mrigasira, Punarvasu, Aslesha, Magha, Uttara, Chitta, Visakha, Jyesta, Moola, Uttarashada, Dhanishta, Purvabhadra, Revati, Aswini.

Persons born in Kritika nakshatram will have good taarabalam with following nakshatrams:

Rohini, Arudra, Pushyami, Magha, Pubba, Hasta, Swati, Anuradha, Moola, Purvashada, Sravanam, Satabisham, Uttarabhadra, Aswini, Bharani.

Persons born in Rohini nakshatram will have good taarabalam with following nakshatrams:

Mrigasira, Punarvasu, Aslesha, Pubba, Uttara, Chitta, Visakha, Jyesta, Purvashada, Uttarashada, Dhanishta, Purvabhadra, Revati, Bharani, Kritika.

Persons born in Mrigasira nakshatram will have good taarabalam with following nakshatrams:

Arudra, Pushyami, Magha, Uttara, Hasta, Swati, Anuradha, Moola, Uttarashada, Sravanam, Satabisham, Uttarabhadra, Aswini, Kritika, Rohini.

Persons born in Arudra nakshatram will have good taarabalam with following nakshatrams:

Punarvasu, Aslesha, Pubba, Hasta, Chitta,Visakha, Jyesta, Purvashada, Sravanam, Dhanishta, Purvabhadra, Revati, Bharani, Rohini, Mrigasira.

Persons born in Punarvasu nakshatram will have good taarabalam with following nakshatrams:

Pushyami, Magha, Uttara, Chitta, Swati, Anuradha, Moola, Uttarashada, Dhanishta, Satabisham, Uttarabhadra, Aswini, Kritika, Mirgasira, Arudra.

Persons born in Pushyami nakshatram will have good taarabalam with following nakshatrams:

Aslesha, Pubba, Hasta, Swati, Visakha, Jyesta, Purvashada, Sravanam, Satabisham, Purvabhadra, Revati, Bharani, Rohini, Arudra, Punarvasu.

Persons born in Aslesha nakshatram will have good taarabalam with following nakshatrams:

Magha, Uttara, Chitta, Visakha, Anuradha, Moola, Uttarashada, Dhanishta, Purvabhadra, Uttarabhadra, Aswini, Kritika, Mrigasira,Punarvasu, Pushyami.

Persons born in Magha nakshatram will have good taarabalam with following nakshatrams:

Bharani, Rohini, Arudra, Pushyami, Aslesha, Pubba, Hasta, Swati, Anuradha, Jyesta, Purvashada, Sravanam, Satabisham, Uttarabhadra & Revati.

Persons born in Pubha nakshatram will have good taarabalam with following nakshatrams:

Kritika, Mrigasira, Punarvasu, Aslesha, Magha, Uttara, Chitta, Visakha, Jyesta, Moola, Uttarashada, Dhanishta, Purvabhadra, Revati, Aswini.

Persons born in Uttara nakshatram will have good taarabalam with following nakshatrams:

Rohini, Arudra, Pushyami, Magha, Pubba, Hasta, Swati, Anuradha, Moola, Purvashada, Sravanam, Satabisham, Uttarabhadra, Aswini, Bharani.

Persons born in Hasta nakshatram will have good taarabalam with following nakshatrams:

Mrigasira, Punarvasu, Aslesha, Pubba, Uttara, Chitta, Visakha, Jyesta, Purvashada, Uttarashada, Dhanishta, Purvabhadra, Revati, Bharani, Kritika.

Persons born in Chitta nakshatram will have good taarabalam with following nakshatrams:

Arudra, Pushyami, Magha, Uttara, Hasta, Swati, Anuradha, Moola, Uttarashada, Sravanam, Satabisham, Uttarabhadra, Aswini, Kritika, Rohini.

Persons born in Swati nakshatram will have good taarabalam with following nakshatrams:

Punarvasu, Aslesha, Pubba, Hasta, Chitta,Visakha, Jyesta, Purvashada, Sravanam, Dhanishta, Purvabhadra, Revati, Bharani, Rohini, Mrigasira.

Persons born in Visakha nakshatram will have good taarabalam with following nakshatrams:

Pushyami, Magha, Uttara, Chitta, Swati, Anuradha, Moola, Uttarashada, Dhanishta, Satabisham, Uttarabhadra, Aswini, Kritika, Mirgasira, Arudra.

Persons born in Anuradha nakshatram will have good taarabalam with following nakshatrams:

Aslesha, Pubba, Hasta, Swati, Visakha, Jyesta, Purvashada, Sravanam, Satabisham, Purvabhadra, Revati, Bharani, Rohini, Arudra, Punarvasu.

Persons born in Jyesta nakshatram will have good taarabalam with following nakshatrams:

Magha, Uttara, Chitta, Visakha, Anuradha, Moola, Uttarashada, Dhanishta, Purvabhadra, Uttarabhadra, Aswini, Kritika, Mrigasira,Punarvasu, Pushyami.

Persons born in Moola nakshatram will have good taarabalam with following nakshatrams:

Bharani, Rohini, Arudra, Pushyami, Aslesha, Pubba, Hasta, Swati, Anuradha, Jyesta, Purvashada, Sravanam, Satabisham, Uttarabhadra & Revati.

Persons born in Purvashada nakshatram will have good taarabalam with following nakshatrams:

Kritika, Mrigasira, Punarvasu, Aslesha, Magha, Uttara, Chitta, Visakha, Jyesta, Moola, Uttarashada, Dhanishta, Purvabhadra, Revati, Aswini.

Persons born in Uttarashada nakshatram will have good taarabalam with following nakshatrams:

Rohini, Arudra, Pushyami, Magha, Pubba, Hasta, Swati, Anuradha, Moola, Purvashada, Sravanam, Satabisham, Uttarabhadra, Aswini, Bharani.

Persons born in Sravana nakshatram will have good taarabalam with following nakshatrams:

Mrigasira, Punarvasu, Aslesha, Pubba, Uttara, Chitta, Visakha, Jyesta, Purvashada, Uttarashada, Dhanishta, Purvabhadra, Revati, Bharani, Kritika.

Persons born in Dhanishta nakshatram will have good taarabalam with following nakshatrams:

Arudra, Pushyami, Magha, Uttara, Hasta, Swati, Anuradha, Moola, Uttarashada, Sravanam, Satabisham, Uttarabhadra, Aswini, Kritika, Rohini.

Persons born in Satabisha nakshatram will have good taarabalam with following nakshatrams:

Punarvasu, Aslesha, Pubba, Hasta, Chitta,Visakha, Jyesta, Purvashada, Sravanam, Dhanishta, Purvabhadra, Revati, Bharani, Rohini, Mrigasira.

Persons born in Purvabhadra nakshatram will have good taarabalam with following nakshatrams:

Pushyami, Magha, Uttara, Chitta, Swati, Anuradha, Moola, Uttarashada, Dhanishta, Satabisham, Uttarabhadra, Aswini, Kritika, Mirgasira, Arudra.

Persons born in Uttarabhadra nakshatram will have good taarabalam with following nakshatrams:

Aslesha, Pubba, Hasta, Swati, Visakha, Jyesta, Purvashada, Sravanam, Satabisham, Purvabhadra, Revati, Bharani, Rohini, Arudra, Punarvasu.

Persons born in Revati nakshatram will have good taarabalam with following nakshatrams:

Magha, Uttara, Chitta, Visakha, Anuradha, Moola, Uttarashada, Dhanishta, Purvabhadra, Uttarabhadra, Aswini, Kritika, Mrigasira,Punarvasu, Pushyami.

             According to Hindu mythology, Tara (goddess/stars) was the wife of Brihaspati (Jupiter) who was abducted by Chandra (Moon). Their union produced a son, Budha (planet Mercury). A war broke out, but upon her return, Budha was born, later becoming the intelligent, androgynous planet Mercury.

The Abduction: Tara, often described as the personification of stars and wife of the sage/deva-guru Brihaspati, left or was taken by Chandra, the Moon God.

The Conflict: Brihaspati was enraged by this betrayal and demanded her return, which led to a war between the gods.

Birth of Mercury (Budha): Tara became pregnant with Chandra's child. Upon the child's birth, he was named Budha (not to be confused with Buddha).

The Curse and Status: Due to his anger, Brihaspati initially cursed the child to be genderless (a neuter being). Despite this, Budha became a brilliant deity associated with intelligence, speech, and communication.

Astrological Significance: Budha (Mercury) is considered the child of the Mind (Moon) and Wisdom/Knowledge (Jupiter/Brihaspati). Because of the circumstances of his birth, Mercury is often considered hostile to the Moon in astrology.

            Devaguru Brihaspati (Jupiter) is the husband of Tara. She was beautiful, virtuous, pretty and charming. Moon, in a negative state of mind, eloped with her and took shelter with Asura Guru Venus. Bhirhaspati appealed to all Gods and requested to get back his wife from Moon. Due to the blessings of Asura Guru Venus, Gods could not rescue Tara. After some time in a good state of mind, Moon become balanced and returned Tara to Brihaspati. By that time Tara was carrying Moo`s child. After some time she gave birth to a beautiful child in Brihaspati`s house. Tara disclosed the lineage of the child, for which Jupiter forgave her and accepted the child and become his stepfather.

Mercury in astrology represents celestial prince and signifies intelligence. This is the combination of wisdom from Jupiter and mind from Moon. Mercury controls speech, in intelligence, humor, discrimination, logical speech and tark- vitark. He has the capacity to explain easily in an understandable manner. Mercury treats Moon as his enemy, neutral to Jupiter and friendly whose name is Pururava. He is the ancestral lineage of Suryavamsha to which Lord Rama belongs.

Mercury acts in the form of influencing planets and acquires their properties with his intelligence and gives the results.   Vishnu Purana recounts how Tara, consort of Brihaspathi (Jupiter) left him to have a tryst with Chandra. Their tryst caused uproar and war with Sun (Rudra) & Jupiter (Brihaspati) on one side, and Venus (Usanas), Tara and Earth (Moon) on the other, with the struggle ending on Brahma’s command. Chandra-Tara union gave birth to a radiant Budhan (Mercury)

              An ādhyātmika paribhāṣā of the Tārakāmaya kathā, in Kṛṣṇamaṇi Tripāṭhī's Purāṇa-tattva-mīmāṁsā & Mādhavācārya Śāstrī's Purāṇadigdarśana, is explained via an upamā or sādṛṣya as follows — Devaguru Bṛhaspati is a guru and Soma is a śiṣya utsuka for jñānaprāpti. Since guru does ramaṇa in vidyā, gurupatnī is Vidyā and as Vidyā does tāraṇa from saṁsāra sāgara, she is Tārā. When guru bestows vidyā on śiṣya via upadeśa, it's gṛhīta by śiṣya. And by the samāgama with that vidyā, the śiṣya attains jñāna i.e. bodhi (Budha is born). When the śiṣya attains jñāna, vidyā returns to the guru. In this way, adhyātma of Tārakāmaya is explained beautifully.

This kathā also is dṛṣṭāntārtha, being dyotaka of some satyas of saṁsāra.

• Prema is aticañcala, asthira, and anitya. In Yogasūtra, it's said —

avidyā kṣetram uttareṣām prasupta tanu vicchinodārāṇām //
~ Patañjali's Yogasūtra (2.4)

Avidyā is the kṣetra (prasavabhūmi) for other (paścādvartī kleśas such as asmitā, etc.), in prasupta, tanu, vicchinna, and udāra (avasthās).

In his Yogabhāṣya, Vyāsa adds on vicchina kleśas —

vicchidya vicchidya tena tenātmanā punaḥ punaḥ samudācarantīti vicchinnāḥ / katham / rāgakāle krodhasyādarśanāt na hi rāgakāle krodha samudācarati / ragaśca kvacid dṛśyamāno na viṣayāntare nāsti / naikasyā striyāṁ caitro rakta ityanyāsu strīṣu viraktaḥ kiṁ tu tatra rāgo labdhavṛttiranyatra tu bhavidvṛttiriti / sa hi tadā prasuptatanuvicchino bhavati /

When the kleśas are continually interrupted— appearing and then fading away— they are described as vicchinna. In what way ?
As when there's rāga, krodha is not seen. So krodha is not vidyamāna when rāga is labdhaprasara. But it's not the case that rāga for an ālambana implies that there's no rāga for any other ālambana. If Caitra (an arbitrary puruṣa for udāharaṇa) is anurakta (rāgayukta) towards a strī, doesn't imply that he is virakta towards all other strī. It's just that his rāga is labdhaprasara (udārāvasthāka) in that strī, while in others it is bhaviṣyadvṛtti (will be udāra in bhaviṣya). This bhaviṣyadvṛttika rāga for other strī would be vidyamāna in prasupta, tanu, or vicchinna rūpa while there's vartamāna rāga for a viśeṣa strī.

Just because Tārā & Bṛhaspati are anurakta towards one another, doesn't imply that they are virakta towards others. It's just that the rāga of Tārā towards Bṛhaspati is udāra (manifest) in Bṛhaspati at some time, but might be udāra in some puruṣa in later time (like Tārā's vyabhicāra with Soma, or Soma's with Tārā, as both were vivāhita). The same holds for Bṛhaspati as well (cf. Bṛhaspati's vyabhicāra with his agraja's bhāryā Mamatā).

Tib. mūla : bral bas bskyed pa' i sdug bsṅal ni / mi rnams sñiṅ las myur ldog ste / chags la'aṅ sdug bsṅal bral ba yis / mtshon pa'i mi brtan pa ñid los /
~ Āryadeva's Catuḥśataka (1.17)

The viyogaja duḥkha is removed quickly from people's citta. Observe the asthiratā of rāga, which is shown by [this] elimination of duḥkha.

Candrakīrti, in his comm. Bodhisattvayogācāracatuḥśatakaṭīkā on above, elaborates -

Rāga (or prema) has no sthiratā because observation shows that viyogaja duḥkha (i.e. duḥkha janita from viyoga) vanishes quickly from the citta of manuṣyas because of the prabhāva that others have over its operation and cessation. If the bandhana (bonds) of prema were not so loose, the duḥkha they produce would would never be eleminated. But we see this elimination.(Eng. transl. of Tibetan text)

Some might say that there is no elimination visible sometimes. But they forget that elimination does happen with mṛtyu at most. The same viyogaja duḥkha is not anubhūta in the punarjanma due to absence of any smṛti of one's pūrvajanma (s).

• No one in saṁsāra including devas are mukta from duḥkha.

This is explained in detail in Yuktidīpikā, ṭīkā on Sāṅkhyakārikā (55), where Yuktidīpikākāra supports it with kathās of devas. I will state some vākyas briefly —

liṅgasyā'vinivṛttestasmāda duḥkhaṁ samāsena // sukhaleśasya tadvyāptatvāt / yāvadidaṁ liṅga na nivartate tāvadavaśyaṁ duḥkhena bhavitavyam

Until there is atyāntika nivṛtti from liṅga (śarīra), there's anubhūti of duḥkha by cetana puruṣa. Therefore, duḥkha is anubhūta svabhāvataḥ. That is even leśamātra of sukha is vyāpta with duḥkha. So, until liṅganivṛtti, there's avaśya duḥkha.

sukhaṁ ca duḥkhaṁ ca hi saṁśayaṁ vāreṇāyaṁ sevate tatra tatra / kathaṁ punarduḥkhena vyāptaṁ sukhamiti cet, abrāhmaṇo'śuddhikṣayātiśayopapatteḥ / tasyāśca duḥkhamūlatvāt /

This puruṣa does bhoga of sukha, duḥkha, and saṁśaya in these-these lokas (as per saṁskāras) many-many times. How is sukha vyāpta with duḥkha ? Because of the upapatti of aśuddhi, kṣaya, and atiśaya i.e. Brahma-paryanta. And these 3 are mūla of duḥkha.

I would end this point with an upayukta ardha-śloka from Mahābhārata.

sukhaṁ ca duḥkhaṁ ca bhavābhavau ca
labhālābhau maraṇaṁ jīvitaṁ ca /
paryāyaśaḥ sarvamete spṛśanti..
~ Udyoga Parva (36.47) of Mahābhārata

Sukha, duḥkha, bhava, abhava, lābha, alābha, maraṇa, and jīvana,
these kramaśa do sparśa of everyone.

• Kāma can dhūlkā even the mahāna of mahāpuruṣas from sanmārga (cf. Matsyendranātha's kathā, where his patana from saṁnyāsa happens & samuddhāra by śiṣya Gorakṣanātha, in Gorakṣavijaya, Mīnacetana, Mādhavīya Śaṅkaradigvijaya 9.80-85, etc. ) and so puruṣas are cautioned in this aspect quite properly by Manusmṛti (2.213-215).

                 {{1) According to Padma Purana [VI1.215.28-46, Page: 3096] which says Soma kidnapped Tara:

16-24. O dear one, formerly Brhaspati's glorious wife named Tara was forcibly kidnapped by the powerful Candra (i.e. the Moon). Kidnapping Brhaspati's wife the Moon took her to his house and dallied with her for a long time.

2) Devi Bhagavatam [Book-1, Chapter-13, Slokas: 1-86] says both fell in love with each other as follows:

Once on a time the exceedingly beautiful dear wife of Brihaspati, named Tara, full of youth and beauty, of the most beautiful limbs and intoxicated with pride went to the house of Chandra Deva (the Moon), the yajaman (Employer of priest Brihaspati at any sacrifice) of Brihaspati. Seeing Tara of beautiful face like Moon, the Moon became very passionate; Tara also fell amorous at the sight of Moon. Thus both of them became very much passionately attached to each other. Then they, the Moon and Tara, being smitten by the arrows of Cupid and intoxicated with amorous passions began their sexual intercourse with reciprocal feelings of passionate love.

             According to the Devi Bhagvata Purana and Padma Purana, Tara was the wife of Brihaspati, the guru of Devas. As her husband spent most of his time with the problems and matters of Devas, she felt ignored by her husband. One day, Chandra, the moon god visited Brihaspati. There he saw Tara and was captivated by her beauty. Tara also fell for Chandra due to his beautiful form, and the two ran away.

Brihaspati, lovesick and infuriated, demanded Chandra to return his wife. Chandra told Brihaspati that Tara was happy and satisfied with him. He enquired as to how an old man could be the husband of a young woman. This made Brihaspati more annoyed and he warned Chandra for battle. Indra and other Devas gathered to fight a war. Chandra was not ready to give Tara back and he took help from the Asuras and their preceptor, Sukra. The Devas were assisted by Shiva and his companions. Devas and Asura were about to fight a war, but Brahma, the creator god, stopped them and convinced Chandra to return Tara, who came back pregnant.

A legal proceeding went down. Bhrihaspati and Chandra both claimed that the child was theirs. Tara stood there shy, and refused to answer who the actual father of the child was no matter how much anyone tried to make her quit her silence. Exasperated, even the child in her belly finally asked 'of whose seed was I born, mother?' This made Tara answer that that the child was Chandra's. However, Brahma still decided that since Tara was legally Bhrihaspati's wife, the baby is also legally his. Bhrihaspati only wanted his wife, not his wife's affair child. So he cursed the child, Budha, to be born without gender. The child thus, after growing up, preferred the company of his biological father over his foster one, and his son Pururvas went on to establish the lunar dynasty named after his biological grandfather. The Padma Purana skips this entire legal battle, and instead after Tara confesses that the child is Chandra's, Chandra takes the baby and blesses him by placing him in the solar system. Here, Budha is genderless just because he can be, without further reasons provided on the why. In the story, Tara is not punished, and in several retellings she is praised in erotic detail, despite being involved in a scandalous extra-marital affair. In some other Puranic versions, Tara is abducted by Chandra and raped. The storyline following this is the same regarding the birth of Budha.}}

[[[The moon god Chandra was a beautiful being, who was cherished by the Apsaras, the most enchanting women. Charmed by his persona, Tara, the wife of Devguru Brihaspati fell in love with Chandra and from their union was born Budha. In the meantime, Tara was made to return to the home of Brihaspati and when Budha came into the world, he was sent to Chandraloka, the realm of Chandra. Here, Budha was taken care of by Rohini, the wife of Chandra and daughter of Prajapati Daksha. Brihaspati however was not happy even after the return of his wife. The transgression of Tara and Chandra was unbearable for him. Angrily, he cursed the child, Budha. He was to become genderless, a neuter being who belonged to both genders. Blaming his father Chandra for his state, Budha grew up despising him. This hatred of Budha (Mercury) for Chandra is expressed in the Jyodisha, where Budha is present as a hostile planet for the moon. Everyone in the creation of God has someone they are meant to end up with. Even Budha, worried and agitated with his genderless existence, met Ila, another being who was living as a neuter. Every month, Ila changed gender. Known as Sudyumna when a man, and Ila when a woman, they were the perfect partner for Budha. They married and Ila lived as Budha’s wife, while   Sudyumna was his Shishya (student). The son of Budha and Ila was named Pururavas, who went on to establish the powerful ChandravaMsha, the Lunar dynasty. Worshipped along with the Navagrahas and sometimes in isolation, Budha or Mercury in Hindusim represents the power of intellect. He rules over the spheres of communication and commerce. Associated with the color green, Budha is especially worshipped on Budhvar or Wednesday. The benevolence of Budha in one’s life results in an intelligent and effective personality, also making one an assertive communicator. Being able to control and balance male and female energies, Budha also bestows progeny and fertility and is worshipped by many for fecundity and auspiciousness.]]]

 K RAJARAM IRS 10326