Saturday, November 17, 2007

Common Sanskrit Pronunciation Errors (Part 1)

--------- Forwarded message ----------
From: Narasimha P.V.R. Rao <>
Date: Nov 17, 2007 8:10 AM
Subject: [vedic-wisdom] Common Sanskrit Pronunciation Errors (Part 1)

Namaste friends,
Ramakrishna Paramahamsa once said that even Vedas are corrupted these days. It is the nature of Kali yuga to corrupt everything.
It is my feeling that many people, including highly learned Vedic scholars, pronounce some sounds in Sanskrit mantras (including Veda mantras) incorrectly.
Of course, pronunciation is not everything. Having devotion and the spirit of surrender to god is even more important. However, pronunciation is a factor too. Especially, correct pronunciation is very important in Veda mantras. Wrong pronunciation of a Veda mantra can stop one from the most complete experience of the mantra. In fact, we have a lot of people who can memorize and repeat Veda mantras, but very few who can actually "experience" a mantra.
Over the next few months, I will write my views on correct pronunciation and point out some common errors. If you do not think that correct pronunciation is important or if you disagree with my assessment of the errors or if you do not want to change your pronunciation, please ignore my writings on this subject. On the other hand, if you are open to changing your pronunciation, please give a consideration to my views and adopt my suggestions if you find them appropriate.
*        *        *
Take the "t" sound at the end of the words like "prachodayaat", "ava purastaat", "sahasrapaat" etc. Most priests and scholars pronounce this sound incorrectly. They change "t" to something like "tu" or "ttu" or "ti" or "tti". There is a reason why this corruption came into practice, but it is a corruption nevertheless.
In "prachodayaat", the sound "yaat" as one letter/syllable/akshara. If you change it into "yaattu" or "yaatu" by adding a vowel sound at the end, it becomes two aksharas. This increases the number of aksharas, changes the chhandas and changes the meaning also. You may still experience something when meditating on the mantra, but you will never experience the mantra to the fullest with that pronunciation.
Akshara means "unperished". Vowels (swaras) are the praana (life force) of an akshara. If you have just a consonant without a vowel after it, then it has no praana. It is kshara and NOT an akshara. It perishes. For example, if you pronounce "t" as is (without adding any sounds to it), you cannot sustain the sound and the listener cannot decipher what exactly you pronounced. It has no life force.
In "prachodayaat", the whole sound "yaat" is one akshara. Because "t" has no praana by itself, it simply joins to the akshara "yaa" (which has the vowel "aa" as its praana) and becomes part of that akshara. In chhandas, "yaat" is considered one letter (one guru). When you pronounce "yaat" correctly, it is difficult for the listener to know for sure whether you said "yaat" or "yaak" or "yaan". It is possible if one listens carefully, but otherwise difficult. The "t" at the end is a very quick and abrupt transient sound without praana. So it tough to hear clearly.
This makes people add some vowel to it (like "u" or "a" or "o" or "i" or some other vowel sound in between them) so that the "t" sound gets a praana and becomes clearly audible.
It suddenly becomes an akshara and the chhandas changes.
Probably, some big teacher started pronouncing "yaat" as "yaatu" so that "t" gets a praana of itself and becomes very clear to hear, so that his students would not get confused when learning. Probably the students thought the mantra was "yaatu" (instead of "yaat") and got used to that mis-pronunciation. Probably, that became a standard practice after a couple of centuries.
If you pronounce the English word "path", you do not change it to "paaththu". You say "th" at the end of "path" as a consonant and leave it there. You don't force an vowel sound to be added at the end. The same thing holds for "t" in "prachodayaat".
*        *        *
What I said about words ending in consonants applies to all consonants and not just "t", though "t" is more commonly encountered. There can be words that end in "n" or "k" etc also. There also, people normally add an artificial vowel sound at the end and end up changing the chhandas and altering the flow of energy in the mantra. That is also wrong.
*        *        *
One more common mistake is the sound "tha" (as in "kathaa" = story). Most south Indians pronounce this as "dha" (as in "dhana" = money). In Telugu and Kannada scripts, the symbols of tha and dha looks very similar and just one dot in the middle is different. It is possible that some people started mispronouncing this sound because of their inability to see the dot and others started following. Now pronouncing tha as dha became mainstream and one pronouncing correctly will be the odd person out.
Sanskrit is not English. We never have two different symbols for the same sound or two different sounds for the same symbol. The letters "tha" and "dha" are different and their sounds are different too. Pronounce "t" (as in "tanu" = body or "taamra" = copper) with a stress/aspiration to get "th" (as in "kathaa" = story).
In the sankalpa before many poojas, people say "dharmaartha kaama moksha chaturvidha purushaartha siddhyartham". This means "for attaining the purusharthas (purposes of human existence) - dharma (fulfilling duties), artha (work and money), kaama (fulfilling desires) and moksha (developing detachment)". Most people end up pronouncing "dharmaartha kaama moksha" as "dharmaardha kaama moksha". It means "half of dharma, kaama and moksha". Even "siddhardham" means "half attainment" and "purushaardha" means "half a human". Mis-pronunciation in this sankalpa is a bad mistake and I have seen it committed by many many trained priests!
When you read Vaidika/Taantrika/Pouranika mantras, pay attention to the difference between "tha" and "dha" and learn to pronounce them differently. When you see "tha" or "dha" in the mantra, pay extra attention to ensure that you are not confusing tha for dha.
*        *        *
There are several other mistakes (in my view) commonly made by most people in the pronunciation of Sanskrit mantras. I will be pointing them out slowly in the next few months, whenever the Mother allows me to.
Please give me your consideration and take my input into consideration in altering your pronunciation (if you are open to that). If you don't find any sense in what I am saying or want to continue as taught by your gurus, I can understand that. I am not here to change everybody's pronunciation. But, because She inspired me to share my thoughts with the world, I am guessing that there are SOME who are destined to change their pronunciation based on my views. That is why I am writing these mails.
If you do not like this discussion, I am sorry and just ignore this idiot!
Best regards,

Do Ganapathi Homam Yourself:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:



Friday, November 16, 2007

whats the difference between stotras and kavachs of deities and ther

From: Narasimha P.V.R. Rao <>
Date: Aug 3, 2007 5:34 AM
Subject: [vedic-wisdom] Re: whats the difference between stotras and kavachs of deities and ther

Namaste Sir,
The literal meaning of kavacha is a protective cover/shield. Kavachas of planets and gods are typically used for physical well-being, protection and removal of disease. If you follow the meanings of most kavachas, you are asking the planet or god in question for the protection of various body parts.
Two very powerful and comprehensive kavachas are Narayana kavacham from SrimadBhagavatam and Chandi Kavacham from Varaha Puranam.
It is a useful exercise to compare Vishnu kavacham with Narayana kavacham to understand the difference between Vishnu and Narayana.
If someone picks any kavacham and spends a couple of hours everyday chanting it many times over and keeps that habit for a few years, an invisible shield is formed around one's subtle body and protects one always. Kavachas are very powerful.
But some people these days have little time to devote to God and want results in 5-10 minutes. That is tough.
That is my quick 2 cents and I hope other learned scholars give more detailed and comprehensive answers.
Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:
--- In, dheeraj khosla <khosladheeraj@...> wrote:
> Namaste  respected jyotishis,
>                                               please  explain  me  the  difference between kavach  and stotra.I  have various  books  in   sanskrit where kavachs  of  deities  and  planets  are  there
>   and  also this  include stotras of deities and  planets in sanskrit.
>              Can  any body explain  there main hidden  element and  there differences. How to  use these for  different  worships. Whats  the different uses of  these?
> If  i  am not  wrong ,  stotra  is the sort  of  stuti.  but  in  which  case we  use  it. Kavach also  must  have  some  unique  meaning   and to  the  point  use ( i  guess).
> yes  i    know this  time  too Pt. Dakshinamoorthyji  will  teach me this  divine  topic,  as  always his noble  gesture of  teaching ( great).
> thanks,
> regards,
> dheeraj  khosla  ( a  keen  observer of  astrology)

Is (Savitur) Gayatri detrimental for Lagnas inimical to Sun?

From: Narasimha Rao <>
Date: Nov 16, 2007 5:47 AM
Subject: [sohamsa] Re: Is (Savitur) Gayatri detrimental for Lagnas inimical to Sun?


Savitru Gayatri mantra is appropriate for every spiritual seeker.

Savita is the effulgence of Brahman that fills the entire universe -
all the worlds with all the elements. Forget vaayu, agni, aakaasa,
Sun, Moon, Jupiter etc distinctions. All is filled with the brilliant
essence of Savita. Period.

Savitru Gayatri mantra is a self-realiztion mantra.

Now, if you are doing Savitru Gayatri mantra for a lower purpose such
as good scores in exams, good health etc, then theoretical analysis
based on astrology is useful. If you do it for its original purpose,
i.e. spiritual progress and self-realization, you can just forget

Ramakrishna Paramahamsa had Aquarius lagna owned by Saturn. He
experienced the Savitru Gayatri mantra to the fullest. The experience
of most people is quite incomplete with this mantra (though even a 1%
experience of this mantra is quite amazing).

By the way, you do not understand Vedic mantras by looking up
dictionary and grammar books and finding the literal meaning or
speculating on the esoteric meaning or purport. You understand Vedic
mantras by taking one mantra at a time and meditating on them with the
fullest intensity and deep focus as though nothing else exists in the
world and then whatever you experience at the pinnacle of your focus
when you let everything go (including your self-awareness) is the
actual meaning of the mantra.

Best regards,
Do Ganapathi Homam Yourself:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

--- In, "vedicastrostudent"

<vedicastrostudent@...> wrote:
> Dear Gurus (and others),
> The above question has me confused. Is this true? Because if one has
> Sun in a Vayu tattwa Rasi in the 5th, the Savitur Gayatri will sit
> well, correct(?), since Sun is Agni tattwa and that is not
> incompatible with Vayu tattwa. But then, if Lagna is owned by
> what will the impact be?
> Please help me get the logic straight..
> Thanks
> Sundeep

Durga Kavacham recitation & strange result

---------- Forwarded message ----------
From: Narasimha Rao <>
Date: Nov 16, 2007 1:25 AM
Subject: [sohamsa] Re: Durga Kavacham recitation & strange result

Namaste Hanmant and others,

Here are some random thoughts.

* * *

When wearing gems, make sure to avoid unfavorable planets and
consider only favorable planets. But, when it comes to propitiating,
there are no such restrictions. God/goddess corresponding to ANY
planet can be worshipped. Worship of deities of good planets
increase the good results and worship of deities of bad planets
decrease the bad.

* * *

When praying to ugra devatas ("fierce" deities), one needs to be
strict, disciplined and follow certain rules. They are less tolerant
of errors. Errors in pronunciation, not taking bath or not being
clean enough, the place of worship not being clean enough etc are
some possible errors.

This is particularly true if the worship is accompanied by rajasik
or tamasik motives!

When Ramakrishna Paramahamsa had a terrible throat cancer, learned
men told him to pray to Kali to cure it. A mere wish by someone like
him was enough. But he never asked Kali to cure him. That is the
highest level of sattwa. But most are unlike him and pray with
desires (some may even ask "why pray if you don't want anything!").

If you pray to a deity without any desire (explicitly mentioned in
the sankalpa or implicitly thought of in the mind), then the deity
will be far more tolerant of errors. If you have desires and the
pooja is for fulfilling the desires (e.g. my health should improve,
I should get a promotion etc), then follow some simple rules. Take
bath before the worship, be clean, choose a clean place, light a
lamp, learn to pronounce correctly, sit properly, don't get up in
the middle and do the whole thing in one sitting etc. Various rules
laid out by tradition are to be followed.

On the other hand, if you just love god and think of prayer as
expressing your love and see asking for something as corrupting that
expression of love and accept anything god throws your way (good or
bad) as god's prasad and accept everything, then you can perhaps
break the rules.

* * *

Suppose you have a toilet that someone forgot to flush and it
stinks. Suppose you flush it. First, this will release all the bad
smell into the room and there will be disgusting smell. But it is
necessary for a clean up.

Similarly, when someone with terrible karmas about to be released
does prayer, some bad karmas may need to be experienced first. Some
prayers can bring a little suffering first and then excellent
results. It changes from person to person, based on the karmas
carried by the person and based on which karmas are ripe and ready
to give the fruits.

Suppose there is a basket of fruits. Suppose there are a few half-
rotten fruits on the top that are smelling a little bad. Suppose you
pick them up and throw them away. That may uncover a badly rotten
fruit and the room may be filled with bad smell! You may think, "It
was better earlier. Why throw away rotten fruits if the smell gets
worse as a result". But, if you do not throw away the fruits on the
top, the fruit below would have smelled even worse later on (when
you would be *forced* to face it).

When you do sadhana, some bad karmas may be gotten rid of and that
may expose you to another bad karma (like the uncovered fruit in the
above analogy). The wise thing is to throw away that fruit too.
Increase the prayer when bad things happen, to get rid of all the
rotten fruits quickly.

If a bad thing happens after a prayer, usually it is better than
what else "could have" happened later on had the prayer not taken

* * *

If my son misbehaves, my wife disciplines him hard. Her sister is
softer with kids. But both love kids. Though my wife is stricter,
children learn better with her and benefit from her strictness.

Soumya devatas (gentle deities) are like a soft person. Ugra devatas
like Durga are like a strict person. But realize that both kinds
love you and try to benefit you in the long run. Ugra devatas do not
mind punishing you a little bit in order to make you benefit faster
in the long run.

Similarly, what I said about following rules strictly with ugra
devatas does not mean they are bad. They may actually be better for
you, because they force you to make progress quickly.

* * *

The following are good things to remember:

(1) Follow the basic rules of tradition when praying, especially to
ugra devatas.
(2) Develop a sense of surrender and love for the deity you are
(3) *Try* to cut expectations and not ask the deity for anything
when you pray.
(4) Don't be discouraged if something goes wrong. Realize that there
are some bad karmas waiting to trouble you and increase your sadhana.

Best regards,
Do Ganapathi Homam Yourself:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

--- In, "Jyotisa Shisya" <achyutagaddi@...>

> |om|
> Dear Hanmant, namaste
> Very strange indeed! As far as I know, Devi kavacham is a general
> that can be recited by all so why should it impact in this way on
your wife
> is very strange. The various events that happened point to the
effect of
> Mercury(mobile / land phone, breakage of bones in young daughter
> Mercury naisargika dasa and miscommunication between partners).
Check also
> if she is pronouncing the words in Devi Kavacham correctly.
> I hope Sanjay will comment on this interesting case.
> best regards
> Hari
> On Nov 15, 2007 2:20 PM, hmuttagi <hmuttagi@...> wrote:
> > Shree Ganeshaya Namah,
> >
> > Dear Respected Members,
> >
> > I recently visited one of well known astrologer at Bangalore (he
> > the leading article in Astrological Magazine). After consulting
> > wife's chart he mentioned that there was a strong Sarpa Dosha
and she
> > should recite Durga Kavacham and wear Gomedika for Rahu.
Accordingly my
> > wife started reciting Durga Kavacham on last friday (Lakshmi
Puja day-
> > 9th Nov) and it has resulted in the following:
> > 1. On that day itself there was fight between myself and my wife
for no
> > apparent reason (and she ended up fasting for 2 days). This is
> > first time such a serious situation happened in our 8 years of
> > 2. My daughter (7 years old) fell down next day in the house
> > over her toe (very strangely) and fractured her right arm.
> > 3. My lifeline-the mobile suddenly went dead and I had to
> > spend to buy a new hand set. The telephone landline also went
> >
> > My query is: Is it advisable for my wife to read Devi Kavacham?
> > the Gomedika as suggestd by the astrologer will only make her
> > Rahu strong-would it be advisable? Prior to our marriage she did
> > that and it did not yeild any untoward result.(I have put
forward these
> > queries to the astrologer but have not received any response so
> >
> > Her details are as follows: DOB:9-5-71, POB:Gulbarga
> > PM.
> >
> > Could the respected members please guide on the appropriate
> >
> > Look forward to your valuable advise.
> >
> > Sincerely,
> > Hanmant
> >
> > PS: I have started reciting the Devi Kavacham from Durga Asthami
> > motnh and have experienced good benefits from the divine mother
till my
> > wife started reading).

Monday, November 05, 2007

Durga Saptashati recitation-proceedure

-------- Forwarded message ----------
From: Narasimha Rao <>
Date: Nov 2, 2007 8:40 PM
Subject: [sohamsa] Re: Durga Saptashati recitation-proceedure


Durga saptashati is supposed to be the essence of Veda. The three
parts are the essence of Rigveda, Yajurveda and Samaveda. Its true
purpose is self-realization. All the demons being killed there by
the Mother symbolize various weaknesses within us, that stop us from
self-realization. The names themselves are highly suggestive.

There are a lot of misconceptions about saptashati but it can be
read by anyone who wants to make progress towards self-realization.
Family persons can also do it.

My only word of caution is: Do not break a vow once you take it
(e.g. reading it everyday for 40 days). The devata of Saptashati is
like a loving and yet very *strict* mother who does not take the
failings of an erring child easy. Though such a strict mother's
actions are eventually good for the child, the child may sometimes
be scared by the mother's angry tone and strict discipline. If you
set achievable goals and keep achieving them, things will be more

If you buy "Durga Saptashati" from Geetha Press, it will have the
moola mantra also.

The verses I read in the mp3 at the beginning of each chapter are
not part of the original saptashati and added by some to invoke the
13 forms of divine Mother associated with the 13 chapters. They may
not be there in other books. Some other differences are also
possible here and there.

Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:

--- In, "dheena0104" <dheena0104@...> wrote:
> Dear Sri Narasimha Rao ji,
> Namaskar.
> Is it permisible for the person in a family life to do the sadhana
> daily with out any restrictions as you have suggested.
> Kindly permit me know the moola mantra for Durga Saptashati.
> With reference to you recording Some versus are not there in my
> tamil book published by Ramakrishna mut. Any how i will get the
> Hindi version from the seller as pointed out by you.
> With respects
> Yours Sincerely,
> S.Dheenadayalan

Horoscope of Lord Rama

--------- Forwarded message ----------
From: Narasimha Rao <>
Date: Nov 5, 2007 9:22 AM
Subject: [sohamsa] Re: Horoscope of Lord Rama

Dear Visti,

The verse mentions the tithi and nakshatra (panchanga elements). Valmiki mentions Punarvasu as the nakshatra of Rama, Pushya as the nakshatra of Bharata and Asresha as the nakshatra of Lakshmana and
Satrughna. To say that one of them is lagna nakshatra and others are Moon's nakshatras seems far-fetched to me.

When mentioning someone's nakshatra, the standard practice is to mention Moon's nakshatra. I have never seen anybody's lagna nakshatra mentioned as one's nakshatra in any other scripture.If lagna is stronger than Moon, taking lagna as the seed in certain dasas is fine. But you don't mention the lagna nakshatra as the
person's nakshatra. Moreover, if Valmiki did that, he would have explicitly mentioned it instead of just saying "born on Navami in Punarvasu nakshatra". He did not even indicate clearly that Sun is in Aries. How can he expect you to guess that Sun is in Aries and hence conclude that Moon cannot be in Punarvasu and hence conclude that Punarvasu must be the lagna nakshatra?

Nothing that Valmiki wrote binds Sun to Aries. Sun can be at the end of Pisces and be atma karaka, while Jupiter, Mars, Saturn and nodes are in exaltation.

Best regards,
Homam manual and audio:
Free Jyotish lessons (MP3):
Free Jyotish software (Windows):
Sri Jagannath Centre (SJC) website:
Om Gurave Namah
Dear Visti,
Bharata is elder to Lakshmana and was born in Pushyami nakshatra.
puShye jaataH tu bharato mIna lagne prasanna dhIH |
saarpe jaatau tu saumitrI kuLIre abhyudite ravau || 1-18-15
15. prasanna dhiiH= level, headed one – guileless, fair-minded; Bharata; pushye miina lagne jaataH= under Pushyami star, in Pisces [of Zodiac,] born; saumitrii= sons of Sumitra [Lakshmana, Shatrughna]; saarpe kuliire= under star presided by serpent [aaSreSa,] in Cancer [of Zodiac]; abhyudite ravau= when rising, of Sun- when sun is rising, i.e., on next day of Rama's birth, tenth of Chaitra; jaatau= they are born.
The fair-minded Bharata is born under Pisces where puSyami is the star of day, and the sons of Sumitra, namely Lakshmana and Shatrughna are born under Cancer, where aaSreSa is the star of the day and when sun is rising. [1-18-15]
Though I do concur with the logic you have presented, I have always wondered about the phrasealogy of Sage Valmiki about "sva uccha" ...could it be that he was referring to moon being in own house and 4 other planets, namely Jupiter, Saturn, Mars and Venus being exalted? Otherwise, why should the Sage use such a term? Simply saying "ucche" would have sufficed.
It's just a thought and I could be wrong....  

In, Visti Larsen <visti@...> wrote:
> हरे राम कृष्ण॥
> Dear Kishore, Namaskar
> Your absolutely correct that Moon cannot be in Punarvasu during Sukla  Navami IF Sun is in Aries. Now, the tradition uses this example to prove the slokas of Satyacharya.  I.e. the nakshatra of birth depends among the stronger between Moon and  Lagna. You can refer to Satya Jatakam for more information on this.
> This would likely put the Moon in Pushya or Asleesha nakshatra in  actuality, and instead the reference is to the Lagna-nakshatra being  Punarvasu for Rama. This is justified being that Lagna in Cancer in  Punarvasu would make it Vargottama and therefore stronger than the Moon.
> This is further substantiated being that on the next day the Moon had  actually entered Asleesha nakshatra during which Lakshman was born.  Therefore unless the Moon moved unusually fast during that time
from  Punarvasu to Asleesha, the Moon was likely in Pushya during Sri Rama's
> birth.
> Hope this helps.
> Yours sincerely,
> --
> Visti Larsen - SJC Guru
> Jaimini SJC - Denmark
> email: visti@... <mailto:visti@...>

> For consultations, free mp3's and articles visit:
> <>
> kishore patnaik wrote:
> >
> > Dear all,
> >
> > I am looking at the horoscope of Sri Rama for the past few
days. I
> > am giving below the slokas connected with
> > the birth :
> >
> > tato yaj~ne samaapte tu R^itUnaam SaT samatyayuH |
> > tataH ca dvaadashe maase chaitre naavamike tithau || 1-18-8
> > nakxatre aditi daivatye sva ucCha sa.nstheShu pa.nchasu |
> > graheShu kar.hkaTe lagne vaakpataa i.ndunaa saha || 1-18-9
> > prodyamaane jagannaatham sarva loka namaskR^itam |
> > kausalyaa ajanayat raamam sarva lakSaNa sa.myutam || 1-18-10
> > viSNoH ardham mahaabhaagam putram aixvaaku na.ndanam |
> > lohitaaksham mahaabaahum rak{}ta oSTam du.ndubhi svanam || 1-18-11
> >
> > 8, 9, 10, 11. tataH yaj~ne samaapte= then, ritual, on completion;
> > R^ituuNaam SaT sam atyayuH= seasons, six, well, passed by; tataH=
> > then; dvaadashe maase= in twelfth, month; chaitre naavamike
> > chaitra month [April-May], ninth, day; nakshatre aditi daivatye=
> > of the day [punarvasu,] [whose presiding is] Aditi; panchasu
> > swa uccha samstheshu= of five, planets, in their own, highest,
> > positing; karkaTe lagne= in Cancer [of Zodiac]; vaak patiH
> > saha= when Speech's, Lord [Jupiter,] is [with] Moon, along with;
> > udyamane= when raising � ascending, advancing daytime �
abhijit lagna;
> > kausalyaa= Queen Kausalya; jagat naatham= worlds', lord [Vishnu];
> > sarva loka namaskR^itam= by all, worlds, adored; divya lakshana
> > samyutam= divine, attributes, along with; viSNoH= Vishnu's;
> > epitome of [not half of Vishnu]; mahaa bhaagam= greatly blessed
> > ikshwaaku nandanam= Ikshvaaku dynasty, delight of; lohita aksham=
> > lotus-red, eyes; mahaa baahum= lengthy, armed; rakta oSTam=
> > lips; dundubhi svanam= drumbeat, voiced; raamam= Rama as; putram=
> > son; ajanayat= gave birth.
> >
> >
> >
> > if you carefully look at this, the following are clear:
> >
> > 1. The birth occured in chaitra masa on the tithi of Navami
> > 2. The birth occured in Punarvasu nakshatra
> > 3. The lagna is Cancer
> > 4. Moon is in lagna
> >
> > The following two points are to be discussed.
> >
> > 1. here, the planet with which moon is there is said to be
vakpati. Is
> > it Mercury or Jupiter? Obviously, he is Jupiter since Mercury
> > not be with Moon on a Navami day.
> >
> > 2. The five planets mentioned here are either in swa (own) or
> > uccha(exalted) positions. It should not be taken that there are
> > planets which are in exaltation, which seems to be popular refrain
> >
> > 3. These five planets are Moon, Mars, Jupiter, Venus and Saturn.
> > While the sloka fixes the places of Moon and Jupiter, the other
> > planets places can be fixed only by discussion
> >
> > 4. Clearly, Sun can not be in exaltation when Moon is in cancer
on a
> > navami day. The distance between moon and sun should be more than
> > degrees. hence, the place of sun also can be fixed to pisces.
> > the place of mercury is to be bound by three rasis- aqua, pisces
> > aries.
> >
> >
> > Hence, I would post my reasoning of planetary positions after
> > from all of you.
> >
> > with best regards,
> >
> > kishore patnaik

Brihaspati Gayatri, Vishwamitra/Gaathina Rishi Rig Veda 6.62.6