WORK IS WORSHIP
I wrote an essay many decades back in the UPSC exam. Now I
thought how relevant is it today?
Chapter 38: Work as Worship M K GANDHI
'Brahma created His people with the duty of sacrifice laid upon them, and
said: "By this do you flourish. Let it be the fulfiller of all your
desires." 'Be who eats without performing this sacrifice, eats stolen
bread.'—thus says the Gita. 'Earn thy bread by the sweat of thy brow,' says
the Bible. Sacrifices may be of many kinds. One of them may well be bread
labour. If all laboured for their bread and no more, then there would be
enough food and enough leisure for all. Then there would be no cry of
overpopulation, no disease, and no such misery as we see around. Such
labour will be the highest form of sacrifice. Men will no doubt do many
other things, either through their bodies or through their minds, but all
this will be labour of love, for the common good. There will then be no
rich and no poor, none high and none low, no touchable and no untouchable.
Harijan, 29-6-'35
This may be an unattainable ideal. But we need not, therefore, cease to
strive for it. Even if, without fulfilling the whole law of sacrifice, that
is, the law of our being, we performed physical labour enough for our daily
bread, we should go a long way towards the ideal.
Harijan, 29-6-'35
If we did so, our wants would be minimized, our food would be simple. We
should then eat to live, not live to eat. Let anyone who doubts the
accuracy of this proposition try to sweat for his bread, he will derive the
greatest relish from the productions of his labour, improve his health, and
discover that many things he took were superfluities.
Harijan, 29-6-'35
May not men earn their bread by intellectual labour? No. The needs of the
body must be supplied by the body. 'Render unto Caesar that which is
Caesar's' perhaps applies here as well. Mere mental, that is, intellectual
labour is for the soul and is its own satisfaction. It should never demand
payment. In the ideal State, doctors, lawyers and the like will work solely
for the benefit of society, not for self.
Obedience to the law of bread labour will bring about a silent revolution
in the structure of society. Men's triumph will consist in substituting the
struggle for existence by the struggle for mutual service. The law of the
brute will be replaced by the law of man.
Harijan, 29-6-'35
Return to the villages means a definite voluntary recognition of the duty
of bread labour and all it connotes.
Harijan, 29-6-'35
God of Himself seeks for His seat the heart of him who serves his
fellowmen. Such was Abu Ben Adhem. He served his fellowmen and therefore
his name topped the list of those who served God.
Young India, 24-9-'25
But who are the suffering and the woe-begone? The suppressed and the
poverty-stricken. He who would be a bhakta, therefore, must serve these by
body, soul and mind. He who does not even condescend to exert his body to
the extent of spinning for the sake of the poor and trots out lame excuses
does not know the meaning of service. He who spins before the poor inviting
them to do likewise serves God as no one else does. "He who gives me even a
trifle as a fruit or a flower or even a leaf in the spirit of bhakti is my
servant", says the Lord in the Bhagavadgita. And He hath His footstool
where live "the humble, the lowliest and lost". Spinning, therefore, for
such is the greatest prayer, the greatest worship, the greatest sacrifice.
Young India, 24-9-'25
Q: Would it not be better for a man to give the time he spends on the
worship of God to the service of the poor? And should not true service make
devotional worship unnecessary for such a man?
A: I sense mental laziness as also agnosticism in this question. The
biggest of Karmayogis never give up devotional songs or worship.
Idealistically it may be that true service of others is itself worship and
that such devotees do not need to spend any time on songs, etc. As a matter
of fact, Bhajans, etc. are a help to true service and keep the remembrance
of God fresh in the heart of the devotee.
Harijan, 13-10-'46
No work that is done in His name and dedicated to Him is small. All work
when so done assumes equal merit. A scavenger who works in His service
shares equal distinction with a king who uses his gifts in His name and as
a mere trustee.
Young India, 25-11-'26
I cannot imagine anything nobler or more national than that for, say, one
hour in the day, we should do the labour that the poor must do, and thus
identify ourselves with them and through them with all mankind. I cannot
imagine better worship of God than that m His name I should labour for the
poor even as they do.
Young India, 20-10-'21
There can never be too' much emphasis placed on work. I am simply repeating
the gospel taught by the Gita where the Lord says, 'If I did not remain
ever at work sleeplessly, I should set a wrong example to mankind.'
Harijan, 2-10-'35
We should be ashamed of resting or having a square meal so long as there is
one able-bodied man or woman without work or food.
Young India, 6-I0-'21
Service is not possible unless it is rooted in love or Ahimsa. True love is
boundless like the ocean and rising and swelling within one spreads itself
out and crossing all boundaries and frontiers envelops the whole world.
This service is again impossible without bread labour, otherwise described
in the Gita as Yajna. It is only when a man or woman has done bodily labour
for the sake of service that he or she has the right to live.
Young India, 20-9-'28
III The attitude is, “We are working to earn money to support
ourselves; we are worshiping to receive the blessings of the Gods.” The two
realms are unrelated when viewed in this way.
This, of course, is not the highest Hindu perspective. Great souls tell us
that work–when performed in the right spirit–is worship. What is it that
transforms work from a secular pursuit into a religious one? It is the
overview that through the process of living life we unfold spiritually. It
is the knowing that through fulfilling our natural duties in life, honestly
and to the best of our ability, we make spiritual progress. Why? Because
work puts us in situations where we interact with other people, especially
when we hold our dharmic responsibility over an extended period. Through
interacting with others, we learn important lessons and, as a result,
gradually deepen our understanding, improve our behavior and become a more
spiritual person. In doing so, we work through the karma we created in the
past and create new karma to be faced in the future. With this in mind, we
can see that our daily work contributes to our spiritual progress just as
much as attending pujas in the temple, worshiping in our home shrine, going
on pilgrimage, singing bhajans, meditating or studying scripture
>From the Hindu perspective, all of life is sacred, and performing our duty
is dharma. Dharma is a rich term that means “way of righteousness, religion
and fulfillment of duty.” From this lofty view, every deed is a part of our
religious practice. Everything we do is an act of worship and faith. There
are no purely secular activities. Our worship in the temple is part of our
dharma, and our work or occupation is part of our dharma.
We all have certain duties in life. It is the duty of children to go to
school and become educated. It is the duty of adults to earn an income to
properly raise, educate and care for their children. Our natural profession
in this life is based on the professions we have fulfilled in our past
lives, plus the karma we bring into this life. This is our svadharma, our
ideal pattern in life, and fulfilling it to the best of our ability causes
us to make spiritual progress. The mystic law is that no challenge can come
to us that exceeds our inner ability to rise up to overcome it.
IV SWA DHARMA In the Bhagavad Gita, Krishna advices Arjuna to
abide by his 'svadharma' whenever there is a conflict between swadharma and
paradharma. This raised several questions in me:
How to identify what one's dharma is? What factors constitute one's dharma?
How do I differentiate my needs, wishes and desires from my dharma?
Is dharma static and deterministic? or is it dynamic and changing?
How do I identify the conflict between swadharma and paradharma?
Above all…
What is MY svadharma? What role does it play in my realization of pure
consciousness?
This project is an attempt to find answers to these questions so that my
actions will be guided by my personal dharma. As I dwell on these questions
it becomes more and more clear to me that there are no simple answers to
these and that this pursuit is for life!
Dharma
'Dharma' stems from the root sound dhri, in Sanskrit which means 'to
sustain; carry, hold'. At the cosmic level dharma refers to underlying
order in nature and human life. At the basic human level it refers to
behaviours being in accordance to that order. It also means duty, justice,
law, virtue, ethics, religion, goodness and truth. We cannot find a single
alternate word in English for dharma. It cannot be defined but can only be
explained. It is said that dharma is only second to God in the order of the
cosmos. When the divine consciousness created the purusha and prakriti it
seem to have established dharma along with them to sustain them in their
pure nature. So it can be said that dharma sustains everything in its true
nature. In other words, dharma is the true nature itself of every being,
both living and non-living. Simply said, dharma is that which contains or
upholds the cosmos. It is akin to the canvas behind a painting or the cloth
holding embroidery or the stone that holds a sculpture. While we admire the
beauty of a painting, embroidery or the sculpture, that which holds them is
often not seen, gets ignored. In due course we tend to believe the painting
or the statue exists by its own selves. That's the beginning of ignorance,
I suppose.
The story of a rishi and a scorpion in one of the old Indian scriptures
captures the essence of what dharma is. The story goes thus…. Once upon a
time there was a rishi taking a bath in a river along with his disciples.
He saw a scorpion struggling in the water. He lifted the scorpion from the
water in order to save it. The scorpion stung him severely and he was
almost fainting because of the sting. Still he struggled to swim across to
the shore and released the scorpion which rushed into the grasses alive. He
heaved a sigh of relief and a smile swept through his face and he fell on
the river bank unconscious. Shocked by the behavior of their guru who
almost got himself killed by his disciples, brought him resuscitated him
and asked him why he would rescue a scorpion which almost killed him. The
guru replied, 'stinging is the dharma of a scorpion; but saving a life is
the dharma of a rishi.'
In the Mahabharata when Yudhistra asked Bhishma to teach him what dharma
was, Bhishma from his bed of arrows said thus:
It is most difficult to define Dharma. Dharma has been explained to be that
which helps the upliftment of living beings. Therefore, that which ensures
the welfare of living beings is surely Dharma. The learned rishis have
declared that which sustains is Dharma.
SHANTHI PARVA - 109-9-11
In another place in the Mahabharata dharma is praised as
Dharma sustains the society
Dharma maintains the social order
Dharma ensures well being and progress of Humanity
Dharma is surely that which fulfils these objectives
KARNA PARVA 69-58
Jaimini, the author of the celebrated Purvamimamsa and Uthara Mimamsa,
explains 'Dharma' thus:
Dharma is that which is indicated by the Vedas as conducive to the highest
good.
JAIMINII-2
Bhishma again says:
Whatever creates conflict is adharma
Whatever puts an end to conflict and brings about unity and harmony is
dharma
Svadharma
Dharma embraces every type of righteous conduct covering every aspect of
life essential for the sustenance and welfare of the individual and society
and includes those rules which guide and enable those who believe in the
Divine. At the pragmatic level it transforms into right action. Then the
question that arises is 'what is right action?' Indian philosophical
frameworks give a series of direction for the same as well.
Right action is one that is governed by one's svadharma, kula dharma,
asrama dharma, varna dharma and rashtriya dharma. Thus there is a series of
dharma in hierarchical order starting from the individual level to the
national level. It also goes beyond that to the global level pertaining to
the cosmic period to which we belong, called the yuga dharma.
Svadharma is the action determined by one's nature, spiritual temperament
and essential character. It is the natural instinct in all of us that
stimulates us to act at a subconscious level, without thinking. One's
nature is in turn determined by one's physical, pranic and mental
constitutions, namely trigunas (sattwa, rajas, tamas) and body constituency
(vata, pitta, kapha). More on svadharma a little later.
Kula dharma is political, social, and community-related activities, which
are based upon unselfishness, satya (Truth), ahimsã (non-violence), and
moral and ethical values.
Ashrama dharma is determined by the stage in life we belong to. The four
ashramas laid out in the Vedas are brahmacharya, gruhasta, vanaprasta and
sannyasa. Each stage in life has its own set of norms and values to uphold
in order to sustain one's own identity and the family and society at large.
Widely these are considered as four stages of life, while a differing
perspective is that these are four options that are open for one to choose
to live through his life. Thus one can choose to live as a brahmachari all
through his life while one might take the path of sannyasa quite early in
life like Sankara. These choices are again guided by one's svadharma.
Varna dharma pertains to the personality type to which one belongs. Even
though the Vanashrama has been highly distorted and grossly abused in the
form of the caste system, in its original form it was an efficient social
system that prescribed professions to individuals based on their qualities
and natural temperaments and traits. Each varna (Brahmin, Kshatriya,
Vaishya and Shudra) has its own nature (dharma). Knowing it to suit one's
career is the ancient form of 'personality-job fit'. The story of Satyakama
Jabala in the Upanishads stand testimony to this, where Satyakama who was
born to jabala, a woman who did not know who his father was, was initiated
into brahmanhood by a rishi because he stood for truth, which was the
quality of a brahmin.
Rashtriya dharma governs the conduct of each one of us as a responsible
citizen of our nation.
Yuga dharma that sustains the universe at each yuga. There is a vedic
analogy of dharma as a cow with four legs, where each leg is an aspect of
kala - a yuga. In the first phase, satya yuga, the cow (dharma) was hale
and healthy with all its four legs intact. When time transited into the
second phase, dvapara yuga, it limped with three legs, denoting slow
degenerating of values (dharma). In its third phase, treya yuga, it almost
became immobile with just two legs. In its current phase, kali yuga, it is
crippled and close to collapse with just one leg left. Prophetically,
Bhishma says in the Mahabharata that in the kali yuga 'dharma will become
adharma and adharma dharma'. Subsequently Krishna says in the Gita that
whenever such an erosion of dharma happens through the ages he will come
again and again to reinstate the rightful place of dharma.
Following one's dharma helps us align our body, mind and self with nature
and eventually the divine. By establishing a hierarchy of dharmas it is
ensured that no one acts arbitrarily at their own whims but act responsibly
considering various factors into account.
Sri Aurobindo on Dharma
Sri Aurobindo has written extensively on dharma all through his writings.
However, it is noteworthy that it is in the Gita that it appears the most.
It is interesting to note that of all the Indian scriptures, it is the Gita
that extensively deals about dharma. May be because it was the dharma
shastra meant for the kali yuga where dharma is declining to its lowest and
hence the need to highlight the need to uphold dharma in our daily life, as
part of human evolution.
According to Sri Aurobindo, "man's caste depended on his dharma, his
spiritual, moral and practical duties, and his dharma depended on his
swabhava, his temperament and inborn nature."He presents the eight fold
path of universal dharma (samanya dharma) as: worship, study, charity,
austerity, truth, forgiveness, compassion, and freedom from greed.
The Mother prescribes 12 psychic qualities that could be the basis for our
svadharma. They are: sincerity, humility, gratitude, perseverance,
aspiration, receptivity, progress, courage, goodness, generosity, equality
and peace.
Dharma appears the most in 'The Essays on the Gita'. Second comes 'The
Renaissance in India' where he uses dharma more in the sense of sanatana
dharma advocating the need for Indian nationalism to protect and reinstate
the universal dharma as the Indian/global way of life. Given the focus of
this project on svadharma, my interest is in dharma as applicable to an
individual that would guide the individual's conduct. No other scripture
delves on dharma as does the Gita.
According to Sri Aurobindo, (Essays in Philosophy and Yoga, p. 381) 'True
ethics is dharma, the right fulfilment and working of the higher nature,
and right action should have right motive, should be its own justification
and not go limping on the crutches of greed and fear. Right done for its
own sake is truly ethical and ennobles the growing spirit; right done in
the lust for a material reward or from fear of the avenging stripes of the
executioner or sentence of the judge, may be eminently practical and useful
for the moment, but it is not in the least degree ethical, but is rather a
lowering of the soul of man; or at least the principle is a concession to
his baser animal and unspiritual nature.'
In the Essays Divine and Human (p. 74) he says 'Brahmajnana, Yoga and
Dharma are the three essentialities of Hinduism'. In the Essays in
philosophy and Yoga (p60) he says 'Dharma or Law is action as decided by
the nature of the thing in which action takes place— svabhavaniyatam karma.
In the Karmayogin (p67), he gives an idea of what svadharma is when he says
'It is nature which teaches you your own dharma. This is your dharma.' He
goes on to add that 'Sanatana Dharma is life itself. It is for the dharma
and by the dharma that India exists' (p. 23).
Following are some of the quotes by Sri Aurobindo on sanatana dharma, which
I found quite valuable and self explanatory, capturing its essence for the
layman in different aspects of life:
In the Early Cultural writings (p. 400) while referring to the relevance of
dharma to education Sri Aurobindo says:
'… the mind has to be consulted in its own growth. The idea of hammering
the child into the shape desired by the parent or teacher is a barbarous
and ignorant superstition. It is he himself who must be induced to expand
in accordance with his own nature. There can be no greater error than for
the parent to arrange beforehand that his son shall develop particular
qualities, capacities, ideas, virtues, or be prepared for a prearranged
career. To force the nature to abandon its own dharma is to do it permanent
harm, mutilate its growth and deface its perfection. It is a selfish
tyranny over a human soul and a wound to the nation, which loses the
benefit of the best that a man could have given it and is forced to accept
instead something imperfect and artificial, second-rate, perfunctory and
common. Every man has in him something divine, something his own, a chance
of strength and perfection in however small a sphere, which God offers him
to take or refuse. The task is to find it, develop it, and use it. The
chief aim of education should be to help the growing soul to draw out that
in itself which is best and make it perfect for a noble use.
In his Commentary on Dharma and Art (p. 442), Sri Aurobindo says:
'India has not understood by the nation or people an organised State or an
armed and efficient community well prepared for the struggle of life and
putting all at the service of the national ego,—that is only the disguise
of iron armour which masks and encumbers the national Purusha,—but a great
communal soul and life that has appeared in the whole and has manifested a
nature of its own and a law of that nature, a Swabhava and Swadharma, and
embodied it in its intellectual, aesthetic, ethical, dynamic, social and
political forms and culture.'
'Foundations of Hinduism are truth and manhood, esha dharmah sanatanah.
Hinduism is no sect or dogmatic creed, no bundle of formulas, no set of
social rules, but a mighty, eternal and universal truth. It has learned the
secret of preparing man's soul for the divine consummation of identity with
the infinite existence of God; rules of life and formulas of belief are
only sacred and useful when they help that great preparation. And the first
rule of life is that man must live the highest life of which he is capable,
overcoming selfishness, overcoming fear, overcoming the temptation to
palter with truth in order to earn earthly favours. The first formula of
belief is satyannasti paro dharmah, there is no higher law of conduct than
truth.'
Bande Mataram (p. 952)
'It is the dharma of every man to be free in soul, bound to service not by
compulsion but by love; to be equal in spirit, apportioned his place in
society by his capacity to serve society, not by the interested selfishness
of others; to be in harmonious relations with his brother men, linked to
them by mutual love and service, not by shackles of servitude, or the
relations of the exploiter and the exploited, the eater and the eaten.'(p.
956) 'Dharma is the Indian conception in which rights and duties lose the
artificial antagonism created by a view of the world which makes
selfishness the root of action, and regain their deep and eternal unity.
Dharma is the basis of democracy which Asia must recognise, for in this
lies the distinction between the soul of Asia and the soul of Europe.
Through Dharma the Asiatic evolution fulfils itself; this is her secret.'
(p. 956) 'If India becomes an intellectual province of Europe, she will
never attain to her natural greatness or fulfil the possibilities within
her. Paradharmo bhayavahah, to accept the dharma of another is perilous; it
deprives the man or the nation of its secret of life and vitality and
substitutes an unnatural and stunted growth for the free, large and organic
development of Nature. Whenever a nation has given up the purpose of its
existence, it has been at the cost of its growth. India must remain India
if she is to fulfil her destiny.' The same is applicable to an individual.
We need to be true to ourselves – we must remain ourselves to fulfil our
chosen destiny.
V MY DHARMA: Study of dharma and swadharma is an ocean and a
lifelong process. However, I found a quote by Kant beautifully captures the
central theme of the dharma/karma paradigm.
'It is characteristic of the moral imperative that it does not determine an
end, and the action is not governed by an end, but flows from the free will
and has no regard to the end.'
These thoughts of the renowned western philosopher resonates with the age
old verses from the Gita which in effect says:
Karmanye Va Dhika Raste Ma Fhaleshu Kadhachana
Ma Karma Phalahethu Bhuurmathe Sandothsava Karmani.
"you are bound to discharge your duties with devotion. Don't expect the
fruits of your deeds. Don't remain idle. Expect nothing in return (for your
deeds). He alone gives the results for your deeds. The deeds should go on
unmindful of their fruits as anything done for enjoyment enslaves us to
desire. Whatever one does with desire binds us to the cycle of birth and
death."- Bhagavad Gita
This may be a tall order, but a goal worthy of pursuing!
Ahimsa Paramo Dharmah cannot be strictly practised by householders. It can
be practised by Sannyasins who tread the path of Nivritti Marga. They will
have to practise it. If a vagabond enters the house and tries to molest a
lady, a householder cannot keep quiet. He will not say: "I will not resist
evil now." He will immediately take a club and give the man a good
thrashing. Suppose a lady is in danger. Someone wants to murder her to take
away her jewels. She seeks the shelter of a young, strong man for
protection. It is the duty of this young man to resist evil and defend her
by attacking this cruel man. He cannot say now: 'Non-injury is the highest
virtue'. It is his duty to save the life of the lady by resisting evil.
Otherwise he fails in his duty.
Morality and duty vary according to circumstances. To resist evil becomes
the duty of a man in certain circumstances. The king should always raise
his rod of chastisement to keep peace and order in his country. He cannot
say: "I will not resist evil. Ahimsa Paramo Dharma." He will fail in the
discharge of his duty if he does not punish the wicked, and his country
will be in a state of utter chaos. To hang a murderer or a dacoit is Ahimsa
for a king. Himsa and Ahimsa are relative terms. To kill a man who is
taking away the lives of many is Ahimsa. Have you understood the secret of
Ahimsa now? A real Sannyasin should not defend himself even when his life
is in danger. A Sannyasin is one who has no body and who identifies himself
with the Atman. To shoot a dog or a horse that is suffering from acute
agony that cannot be alleviated, is Ahimsa for a European. He wants to free
the dog from pain. His motive is good.
Lord Krishna says in the Gita: "Better one's own duty, though destitute of
merits, than the well-executed duty of another. He who doeth the duty laid
down by his own nature incurred no sin. Congenital duty, O son of Kunti,
though defective, ought not to be abandoned. All undertakings, indeed, are
clouded by defects as fire by smoke." Ch. XVIII-47, 48.
VI ASTROLOGY Dharma-Karmadhipati yoga:
one needs to understand that in the concept of Dharma Karmadhipati
Yoga, one doesn’t need to misinterpret the meaning of Dharma in religion.
In this scenario, religion is very different. Dharma here means duty or the
work that one should do. The 10th house is well known for its meaning which
is work or you might also call it action. One might also say that one’s
profession and workplace are in the 10th house. So whenever one gets the
feeling of obligation with one’s work or is joined with some sort of
activities, one needs to understand what one needs in life, what one is
destined to do. In Dharma Karmadhipati Yoga, your work is believed to be
directed by Dharma, which is your duty and you become ready to perform your
Obligations well.
Also, the 9th house is considered to be the house of Fortune. It is also
believed to be the House of Profession as well and the 10th House is
believed to be the House of social prestige. So whenever your Fortune gets
connected with your profession, It might make you Lucky in Expert Matters
or might make you efficient in your everyday life. You might have success
and Social Prestige aided by your Fortune.
At the point when Dharma karmadhipati yoga in horoscopes happens, the
master of Obligation and the master of Work become related or they come
together. This helps the individual know what they need in their life, what
they need to do, what is the reason for their life and the purpose of their
livelihood.
Dharma karmadhipati yoga effects help a person to determine the kind of
work they are born to do and the kind of work they want to do. The fact is
that the ninth house is the Place of Duty, or we might also call it the
house of Dharma. Thus, this specific yoga is viewed as one of the greatest
types of Raj Yogas in Jyotish.
At the point when you somehow judge the combination of Dharma Karmadhipati
Yoga, You might be excited to know what planets are engaged with this Yoga.
The nature of the planets, the degrees at which they are in conjunction,
and other factors are believed to have an impact on the outcomes. When the
planets are closer together, the conjunction might be closer together. Yoga
is more powerful with the more tight conjunction.
The nature of the Ninth Lord and the nature of the Tenth Lord needs to be
observed because the outcome of the Dharma Karmadhipati yoga might be
determined by their nature. Many individuals have this Raj yoga. However,
this doesn’t imply that all might have the same sort of results in their
lives. If we assume that Dharma Karmadhipati Yoga is made by Mars or the
sun, this might show that the individual might contribute towards society
or might contribute towards the safeguarding of his country, the individual
might be a social worker or might be in the military. However, if we assume
that this happens with Venus or Mercury, it might represent that
individuals might contribute to the scholarly work or might contribute
towards craft with their imaginative abilities as well as inventiveness. So
this is the distinction that one might witness when the nature of planets
changes.
Things needed to be considered for Dharma Karmadhipati Yoga
The house in which this conjunction occurs must matter the most. Let’s say
this conjunction takes place in the 7th House which also refers to
businesses and legal organisations. One might use this power to benefit
society while running a business. The house placement of this conjunction
also matters in Dharma Karmadhipati Yoga effects.
Here one might observe the fact that important points need to be considered
for Dharma Karmadhipati Yoga in the horoscope:
Firstly it is important to observe the house in which these planets are
placed.
Secondly, it is also important to observe the nature of planets.
Another vital point is where the placement occurs whether it occurs in the
divisional chart or not. One might also witness the Dharma karmadhipati
Yoga calculator such as whether the conjunction is in the D9 chart or D10
chart. Here, Dharma karmadhipati yoga effects might be more effective if
these yogas replicate in other divisional charts too.
The above points describe the best purpose of one’s life giving the exact
Dharma karmadhipati yoga meaning. One might get the motive of their life.
Positive Traits / Impact:
The best placement of Dharma Karmadhipati Yoga is when it occurs in the
Kendra houses which are 1st or 9th house or 2nd or 11th house.
If this yoga is in someone’s chart, it might produce excellent results when
it is activated. We just need to observe the Maha dasha and the Antar dasha
to activate this yoga. The Dasha of the 9th house or 10th house might give
the effects of this Raj Yoga. For Libra ascendant, the 9th house is mercury
and the 10th house is the Moon. This might be witnessed as moon Dasha, this
is the period when this yoga might get initiated. However, you just once
more observe the strength of the planets as well as acknowledge their
degrees.
Negative Traits / Impact:
The most important thing is the power of the planets forming the
conjunction of this Yoga. Weak planets in divisional charts might reduce
the effect of this Yoga and one might not see the benefit of this yoga.
Saturn might give different results whereas the results of Jupiter might be
also different. One might see affirmative results for Jupiter no matter how
many hardships come one’s way, one might always conquer.
Dharma Karmadhipati Yoga in different houses:
Aries: For the natives of Aries the conjunction of Jupiter and Saturn
create Dharma Karmadhipati Yoga in horoscope.
Taurus: Here if Saturn is strong then the Dharma Karmadhipati Yoga effects
are the best as it rules the 9th and the 10th house.
Gemini: For these natives too Jupiter as well as Saturn create this yoga.
Cancer: Mars and Jupiter create this yoga for these natives.
Leo: The Raj Yoga is formed by Venus and Mars.
Virgo: This Yoga is created by the conjunction of Mercury and Venus.
Libra: The 10th house moon and 9th house mercury combine to form this Raj
Yoga for these natives.
Scorpio: For these natives, the Sun and moon combine to create Dharma
Karmadhipati Yoga.
Sagittarius: This Raj Yoga is created by the 9th house Sun and the 10th
house Mercury.
You might talk to our astrologers and know the results of Dharma
karmadhipati Yoga in your horoscope. Click here to take consultations.
Dharma Karmadhipati Yoga is believed to be one of the Rajyogas which gives
an individual a direct situation over others. Such individuals are
responsible and hard-working in any working environment. We might witness
many pastors, notable business characters and famous people having Dharma
Karmadhipati Yoga in their horoscope.
The birth chart’s most powerful Trine is in the 9th house, while the most
powerful Kendra is in the 10th house. In this way, any connection between
the two leads to Dharma Karmadhipati Yoga.
This Rajyoga occurs because of the following possibilities:
At the point when the masters of the 10th and tenth houses’ viewpoints one
another
At the point when the master of the 10th and tenth houses trade each
other’s places
Both these masters participate in Trikon, Upchaya or Kendra.
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