Fun game; Courtesy: Jayanthi menon.
R V Rao
Rajaram Krishnamurthy
Let:
-
= age
-
= year of birth
Given:
Now simplify the formula:
Final formula
Or, solving for age:
If someone's age is 30:
So the year of birth is 95 — which likely means 1995, assuming the context is in 1902000s. K RAJARAM IRS
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Shobha Mathur
Rajaram Krishnamurthy
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R V Rao
R V Rao
Rajaram Krishnamurthy
Surendra Varma
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Rajaram Krishnamurthy
Padmanabha Vyasamoorthy
Suryanarayana Ambadipudi
Strictly speaking astrology prohibits predicting death . ( to avoid ? )
Rajaram Krishnamurthy
In Chapter 5, Maharishi Parasara introduces the concept of Varnada Dasa (Period) in astrology, explaining its role in longevity calculations.
varnadakhya bhanam kathyamyath teapratah
yasya vigyanmatren vadedayurbhavam phalam (BPHS Vol. 1, Sloka 5.10)
"I now detail Varnada Dasa, just by knowing which, one can deal with the longevity of a native."
In subsequent slokas, Parasara explains how to calculate the Varnada rasi (sign) for the natal ascendant and describes the effects of Varnada and its trine in causing evils to the native.
In Sloka 17 of Chapter 5, Maharishi Parasara compares the influence of Varnada with that of Rudra in the Soola Dasa:
rudrashoole yathevayurmaranadi nirupyate,
tathaiv varnadasyapi trikone paapsangame (BPHS Vol. 1, Sloka 5.17)
"Just as Rudra (the stronger planet among the 2nd and 8th lords) in Soola Dasa is capable of causing evils, in the same manner, planets related to Varnada’s trine should be treated."
It is crucial to note that Parasara uses the phrase "causing evils" rather than "causing death." This distinction underscores the idea that evils do not necessarily equate to death but rather represent adverse effects on an individual.
Parasara places significant emphasis on evils and their impact on human life. Chapter 9 of BPHS discusses evils at birth, while Chapter 10 elaborates on remedies for these evils.
Restrictions imposed by Parasara on Longevity Calculations ⏳
Parasara specifically advises against predicting longevity for individuals before they reach the age of twenty-four years.
chaturvinshativarshani yavad gacchanti janmatah
janmarishtam tu tavat syadayurdayam na chintayet (BPHS, Vol 1, Sloka 9.2)
“Evils causing premature end exist upto the age of 24 years for all of us. As such, no definite calculation of life span should be made till the native crosses this age.”
Several classical texts, including Sarvartha Chintamani and Phala Deepika, echo the sentiment that age-related calculations should not be made before the age of 21, as such predictions are deemed futile. Parasara himself revisits longevity prediction techniques in Chapter 44, specifying 20 years as the minimum age before longevity prediction calculations can be attempted:
janairvinshativarshantmayurgyatum na shakyate (BPHS Vol. 1, Sloka 44.12)
"It is impossible to determine longevity until the child attains 20 years of age."
While Parasara cites 20 years here, instead of 24 as mentioned earlier, the reasoning behind this variation remains unclear. Perhaps he implies that some evils can be assessed more accurately between 20 and 24 years, but no definitive sloka supports this interpretation. Regardless, we can conclude that death prediction should not be undertaken before the age of 20.
In Chapter 9 of BPHS, Parasara lists combinations associated with short life spans. Why would he provide these combinations if death predictions for children are discouraged? The most plausible explanation is that recognizing these evils early allows for the implementation of appropriate remedies. Parasara underscores this concept in Chapter 10, where he outlines various remedial measures for addressing such evils. This highlights the essential debate of free will vs fate in astrology, emphasizing the role of remedies to counteract evils. We have discussed this interplay between fate and free will in detail in a previous article.
Parasara's Perspective on Longevity and Its Challenges ⏳
Parasara places immense importance on longevity, dedicating the entirety of Chapter 43 in Brihat Parasara Hora Sastra (BPHS) to the subject. This chapter addresses not only human longevity but also that of other living beings. At the very beginning, Parasara acknowledges the profound difficulty of predicting longevity, even for divine beings:
saadhupushtam twaya vipra jananam cha hitechaya
kathyamyayusho gyanam durjaiyam yat surairapi (BPHS Vol. 1, Sloka 43.2)
"For the benefit of mankind, I narrate methods of ascertaining longevity, but do know that determining longevity is extremely difficult, even for the Gods."
Parasara outlines three systems for calculating longevity: Pindayu, Nisargayu, and Amsayu. He also details numerous combinations to consider in these calculations. In Sloka 52 of Chapter 43, Parasara categorizes longevity into seven distinct states:
balarishtam yogarishtmalpam madhyanch dirghkram,
divyam chaivamitam chaivam saptadhayuhu prakirtitam
(BPHS Vol. 1, Sloka 43.52)
"Age can be categorized into seven classes: Balarishta, Yogarishta, Short, Medium, Long, Supernatural, and Limitless longevity."
He further clarifies these categories in Sloka 53:
Balarishta: Less than 8 years
Yogarishta: Between 9 and 20 years
Alpayu (Short): Between 21 and 32 years
Madhyamayu (Medium): Between 33 and 64 years
Dirghayu (Long): Between 65 and 120 years
Parasara concludes that 120 years, referred to as Paramayush (maximum life span), represents the ultimate human longevity. The first three stages are typically regarded as instances of premature death. The question of premature death in astrology finds its solutions through remedies outlined in the Brihat Parashara Hora Shastra (BPHS) by Maharishi Parashara.
A serene depiction of a person levitating with light radiating from their heart in a celestial backdrop. The cosmic setting features glowing stars, a crescent moon, and ethereal colors symbolizing death prediction in astrology. The scene conveys cosmic mystery and spiritual enlightenment, aligned with Parasara's teachings. The image is part of an article titled Death Prediction in Astrology: Exploring Techniques and Myths (Part 1) authored by Anish Prasad and published at astrojagriti.substack.com
Challenges in Longevity Calculation Systems
Applying these methods to numerous horoscopes, including my own, I found that none of these systems consistently produced accurate results. There appear to be considerable gaps in the slokas, necessitating numerous assumptions that may account for these inaccuracies.
Astrological concepts should never be interpreted in isolation. Just as a horoscope analysis cannot rely solely on the ascendant, as other references are also crucial for a comprehensive understanding, similarly, concepts related to death must be approached with a holistic perspective, considering all relevant factors. Parasara might have intended these systems to be used in conjunction with additional combinations listed in Slokas 33-40 of Chapter 43. He advises that when the results of two systems align, and the third differs, the majority view should be taken. Even so, my assessment of several horoscopes failed to validate the reliability of these methods.
One plausible explanation is that these systems must be analyzed alongside the influence of Marakas (killer planets) for precise outcomes. This remains a complex area requiring extensive research and calculations. With advancements in artificial intelligence and computational tools, it is possible that future researchers—including myself—may be able to address these challenges.
Thus far, we have examined various combinations and conditions related to longevity. We can confidently assert that predicting life span is inherently difficult, and any such calculations should be avoided before the age of 20 or 24.
The role of marakas, or killer planets, is essential in understanding longevity and death prediction in astrology, as detailed by Sage Parasara. His insights into marakas demonstrate how Vedic astrology and longevity are interwoven in complex ways. Parasara devotes an entire Chapter-44 to marakas. His detailed longevity calculations involves foundational knowledge on Marakas as given in Chapter-44 of BPHS. Additionally, various chapters in Volume 2 (Chapters 46-65) discuss the effects of planetary periods (dasas) on longevity. In Chapter-66 on Ashtakavarga, the discourse on longevity continues. Here Parasara introduces the interpretation of planetary transits within the Ashtakavarga system—a framework designed for those of lesser intellectual capacity in the Kalyuga. The Sage foresaw that in Kalyuga, human intellect would be limited in grasping complex cosmic influences. To address this, the Ashtakavarga system in Astrology was designed to simplify the understanding of planetary transits and their effects.
As the chapter progresses, the complexity of interpreting longevity formulas becomes evident. The list of marakas is so extensive that it is challenging to summarise here without being overly technical for esteemed readers. Through detailed assessments and the application of these combinations to several horoscopes, I observed some intriguing patterns:
We live under the influence of marakas for more than eight to ten months each year.
Despite this significant influence of marakas, we keep living year after year. If we were to interpret marakas literally as those causing death, it would imply a heightened risk of mortality for ten months every year—a notion that clearly doesn't align with reality.
This suggests that marakas must hold a deeper significance beyond merely being labeled as planets that bring death.
Given the extensive list of Marakas, as outlined by Sage Parasara. These include –
The occupants and lords of the 2nd, 3rd, 7th, 8th, and 12th houses, often referred to as astrological house lords in classical texts.
Rudra (the stronger of the 2nd or 8th lord);
Trishul (rasis in trines from the rasi occupied by Rudra);
Maheshwar (lord of the 8th house from Atma-karaka);
The lord of the 22nd Drekkana; and
The lord of the 64th Navamsa.
Even within this limited scope, several fascinating patterns emerged:
Natives faced heightened challenges on various life fronts during maraka periods.
A significant correlation was observed between marakas and financial difficulties.
Ill-health was a recurring theme in many cases.
Some natives encountered obstacles in career and resource management.
Most natives reported increased stress, tension, and anxiety, often arising from vague and non-existent apprehensions.
None of the natives faced any direct threat of death during these maraka periods.
The absence of a death concept in the Hindu Vedic system is evident in many authoritative texts. When life is examined from a spiritual perspective, the idea of deh-atma-buddhi—identifying oneself as the body and mind—proves flawed. We are neither body nor mind. We simply are. Pure consciousness (atman) requires a medium to express itself, and the body serves as that medium. In the eternal flow of existence, we discard one medium for another.
As stated in the Bhagavad Gita (Chapter 2, Verse 13):
Dehino ‘smin yathā dehe kaumāraṁ yauvanaṁ jarā |
Tathā dehāntara-prāptir dhīras tatra na muhyati || 2.13 ||
"Just as the embodied soul passes through childhood, youth, and old age in one body, it similarly transitions to another body after death. A wise person is not bewildered by these changes."
When exploring longevity, the interplay between spirituality and astrology offers profound insights. While astrology provides tools to calculate life spans and predict challenges, spirituality presents a broader perspective, viewing life and death as transitions in an eternal journey.
Maharishi Parasara underscores this connection in Chapter 43 of Brihat Parasara Hora Sastra by outlining the seven stages of longevity:
balarishte sama astau, yogarishte cha vinshatihi
dwatrinshad vatsara alpe chatushshastistu madhyame || 43.53 ||
vinshadhikshatam deerghe divye varshsahastrakam
tadoordhvamitam punyermiterapyate janeh || 43.54 ||
"The life span in Balarishta is 8 years, in Yogarishta 20 years, in short life 32 years, in medium life 64 years, and in long life 120 years. Beyond these, there is a supernatural life of a thousand years, and beyond that is Amitayu or infinite longevity, achievable only through merits."
The first five stages relate to physical longevity, reflecting a structured framework to understand life spans. The sixth and seventh stages, however, transcend physicality, emphasizing the spiritual essence of existence. Amitayu, or infinite longevity, can only be achieved through merits.
Maharishi Parasara himself discourages the prediction of death or even the future. He states:
nishchetum tanna shaknoti vashishtho va Brihaspati
kim punarmanujastatra visheshattu kalao yuge (BPHS Vol. 2, Sloka 66.11)
"The energies that we receive from the planets are so subtle that even the great sages—Vashishtha and Brihaspati—cannot precisely predict the future. How, then, can a common man in Kalyuga attempt to do so?"
The lack of detailed research also poses unique challenges to understand this topic comprehensively. For instance, studying Punya Chakras requires accurate data about the time and place of death—information often difficult to obtain from grieving families. Without such data, it becomes nearly impossible to draw reliable conclusions about so many important parameters connected with the demise of the person. However, one thing remains clear: astrology and spirituality approach death not as an end, but as a transition. Astrology offers a framework to explain life’s cycles, while spirituality reminds us that the soul is eternal, merely changing forms. At the soul level, we are all blessed and part of the same cosmic consciousness.
CONCLUSION: Yes Mr Surya statement is partly true; death message generally is not disclosed; and preponderances of the probability of death is evidenced by houses and planets combinations and dasa bukti and antaram. Interpretations of the best out of so many, depends on the factor NAMED INTUITION. Spiritually, intuition is a form of direct spiritual insight or soul guidance that allows one to grasp profound truths without conscious reasoning or intellectual effort, often described as an Inner Voice or God's whisper within. It's a heightened awareness, frequently accessed when the mind is calm, that leads to a deeper understanding of reality and oneself, and is considered a fundamental spiritual faculty in traditions like Hinduism and Buddhism. Intuition is a form of knowledge that appears in consciousness without obvious deliberation. It is not magical but rather a faculty in which hunches are generated by the unconscious mind rapidly sifting through past experience and cumulative knowledge. Often referred to as “gut feelings,” intuition tends to arise holistically and quickly, without awareness of the underlying mental processing of information. Scientists have repeatedly demonstrated how information can register on the brain without conscious awareness and positively influence decision-making and other behavior. Psychologists believe that intuition relies on powers of pattern-matching, as the mind combs experience stored in long-term memory for similar situations and presents in-the-moment judgments based on them. The automatic information processing that underlies intuition can be seen in the everyday phenomenon known as "highway hypnosis,” which occurs when a driver travels for miles without a conscious thought about the activity of driving the car. Intuition, like first impressions, serves the brain’s need to predict and prepare for what will happen next. First impressions are rapid, holistic assessments of people based on subtle perceptual cues and judgment of intent to help or harm. Both rely on automatic processes and, as rapid evaluation systems, both are subject to error, especially from biases we hold. Learning to listen to your body’s intuitive messages may improve decision-making and protect your health. Intuition is often rooted in interoception—the brain’s ability to read subtle signals from the body. Spiritual well-being enhances our ability to clearly hear and trust our intuitive signals. Intuition is often misunderstood as irrational guesswork. But in psychological terms, it's the brain's ability to make fast, unconscious judgments by recognizing patterns and signals—many of which come from the body itself. This process is known as interoception—the brain’s capacity to perceive internal bodily states like heartbeat, muscle tension, and gut activity. These internal cues are constantly feeding information to the brain, shaping our perceptions, behaviors, and yes—our instincts. “Intuition is not magic; it is a form of pattern recognition that occurs at lightning speed. The body processes information even when the mind cannot name it.” — Tantia, 2014 (PSYCHOLOGY TODAY)
The seeds of this movement of the intellect are contained in the Samhitas & Upanishads themselves, although the movement itself is foreign to the Scriptures. The Sanhitas are Karmakanda; their object is not the enunciation of the general Truths of Brahman, but the practice of its particulars; they are the perfect monuments, sufficient to themselves, of especial moments, stages, movements in the progress of the individual towards his divine goal; they are instruments by thought & speech for the stabilisation of his increasing gains in light, force & joy; they are the praise & invocation of the gods who preside over particular functionings in our nature & in world-nature; they are statements of experience packed full of psychological detail and minute spiritual realisation, which confirm the seer & help the seeker. They are the truth of experience & have therefore no room for speculation; they are ascertained truth & give therefore no room to doubt, debate & logical reasoning. But there are passages, rare seeds of the method pursued by the Upanishads, in which a general question is put and the suggestion of an answer offered. The Upanishads, on the contrary, are Jnanakanda; they have for their object the enunciation of the Truth of Brahman & the fundamental principles of Brahman’s self-manifestation in universe. But with one remarkable exception they do not use, in order to arrive at this truth, these principles, the method of logical reasoning. Unlike the Sanhitas, they admit, not so much of doubt, as of debate; they move by positive questioning and the positive answer to questioning. But, again, the answer to questioning does not move by logic either in its inception, in its process or in its consummation. When Yajnavalkya holds his grand debate with the Brahmavadins at the court of King Janaka, when the proud Balaki vails his pride to the superior knowledge of King Ajatashatru, it is not by the field of logic or with the arms of metaphysic disquisition that they encounter each other. The question one puts to another is not “What thinkest thou of this?” but “What dost thou know?” and he whose knowledge proves to be deeper than his adversary’s, is the conqueror in the discussion. Nor has this superior knowledge been arrived at by a more just or a more brilliant speculation, but by deeper sight, by a more powerful concentration. He has arrived at it, tapas taptwa; that is the method laid down by Varuna to his son Bhrigu in the Taittiriya Upanishad; for, he adds, tapo Brahma, Tapas is Brahman. Tapas, in other words, is the dwelling of the soul on its object, by which Brahman originally created the world through vision—sa ikshata—saw Itself, that is to say, as world & what It saw, became,—the dwelling of the soul on its object whether, prospectively, in creative vision, outwardly realising, as the poet & the genius of action dwells, or, retrospectively, in perceptive vision of the thing created, inwardly realising, as the prophet dwells; tapas is the very foundation of the method of revelation & intuition. Therefore, as in the acquisition of knowledge, speculation & logic are not used, so also in the imparting of knowledge, disquisition and logic are not used. The thing has been seen by the seer, he is the drashta & to him Veda is drishti; it is spoken to the hearer & he sees, indirectly, through the medium of the word what the seer has seen by the self-vision, directly; to the hearer, Veda is Sruti. Yajnavalkya speaks his knowledge, his adversaries do not dispute it; they, too, see, being themselves habituated to these supreme processes, and the thing seen they silently & without debate acknowledge. If they are to dispute, since dispute is only a comparison of knowledge, of sight, of Veda, of drishti, they must themselves first see farther, more profoundly, more subtly; and to see farther, they must first plunge into farther tapas, remain long constant in a farther dwelling of the soul on its object.
We perceive this root of evil in the grand example, supreme in its kind, of the Buddha. Unhelped by the conflicting philosophies of the schools, dissatisfied with the too rigorously materialised methods of the Yogins, he takes the right, the supreme step, he retires into himself & gives his soul the charge of the Truth. Sa tapo atapyata. He emerges from this concentration of soul, tapas taptwa, with the great illumination received in the ever-memorable night under the Bo tree. What is this illumination of Buddha? It is the perception of the chain of Karma, of the impermanence of sanskaras, of the illusoriness of the mental ego, of the release into the motionless peace of Nirvana. There was nothing new in these things considered merely as tenets; they belong, in one form or another, to Vedanta; they cannot have been unknown to the philosophers of the age. What was new in them was their puissant revivification in a supreme soul and a great personality, their removal from the category of metaphysical dogmas & abstractions, into realities of life, concrete, human, vivid, which could once more be pursued by all, realized, practiced and lived. TAPAS BEGETS THE INTUITION; MAHA PRIYAVA HAD THAT. WHERE INTUITION IS DEVELOPED, NADI JOSIYAM IS FEASIBLE AS FAR AS THE GENUINE PALM LEAVES ARE CONCERNED. OUT OF MANY ROADS OF FEASIBILITIES, THE RIGHT ONE FLASHES INSIDE. HENCE ONLY A GOOD ASTROLOGER IS SO PURE WITH THE 5 FUNCTIONS OF A BRAHMIN WHO LOOKS INTO THE JADAGAM ONLY AFTER POOJA AND TAPAS THAT TO ONLY FOR A SHORT PERIOD, UNSOLD. REST CANNOT DO THAT SO PERFECTLY. IT IS INCORRECT TO SAY IT IS NOT POSSIBLE BUT IT IS POSSIBLE ONLY TO A HANDPICKED. KRISHNAMURTHY OF KRISHNAMURTHY PADDATHI WAS ABLE TO. A GOOD NADI GAVE OUT THE PLANETS ON THE DATE OF DEATH. BUT NORMAL ASTROLOGERS MAY NOT GET THAT LEAD. K RAJARAM IRS 5925
Suryanarayana Ambadipudi
All said and done , Astrology is basically one of the six occult sciences , also known as Vedanga.
Suryanarayana Ambadipudi
Rajaram Krishnamurthy
The Moon with Rahu speaks of intuitive insights that relate to the material world.
The Moon with Ketu gives the gift of premonitions.
The eighth, fourth and twelfth houses, - the Moon, the Sun and the lord of the first house. This applies more to the eighth and twelfth houses. And to a lesser extent the fourth house.
Cancer, Scorpio, Pisces. this is an additional plus in favor of subtle feelings.
when Rahu and Ketu are located in 8 or 12 houses, the first house also gives good instincts.
nakshatras indicate strong intuition - Ashwini, Ardra, Mula, Magha, Swati, Shatabhisha.
And one more planet in terms of intuition is Jupiter. If it is strong in the chart, a person unconsciously makes the right decisions.
Astrologers 60% are liars. 30% are learned but as commercials failed to interpret the right mode but 80% they are right. 10% with the tapas, and concentration and Jathagam position possess that intuition which helps Saraswati dance in his/her tongue. KR IRS 5925
Surendra Varma
I personally believe that there are other multiple factors that must be taken into consideration, such as family history to understand the role of genes, life style, food and drink, quality of air, overall environment—peaceful or stressful--at work and home, active or sedentary life, amount of food intake- frugal vs glutton, etc. to work on a guesstimate of one’s life in terms short, longish, pretty long, but not exactly the time and date of death. This is one secret mother Nature has not allowed humans to unlock.
However, the Death Clock can be used as a source of great entertainment. When in a group, use it to tell everybody that you can predict when he or she will die. So, tell a 30-year-old that he would live for 80 years, he would be pleased; tell someone in the 80s that he would live for 100 years, or even more. He too will be pleased.
Suren