Aparna Sharma hails from Punjab [India]. She has been pursuing/ practicing and making in depth study of astrology at personal level when she was in the early twenties. Now, in the capacity of a professional astrologer she has been imparting her Knowledge humbly by giving counseling to hundreds of people in astrological seminars/ conferences and by writing books/articles on various topics concerning astrology and other areas of art and culture, religion & philosophy and Hinduism.
She, has had manifold experience in various subjects. She pursued graduation in medical line and then her deep interest towards understanding arts and culture led her to do double post graduation in folk art culture and ancient Indian history, culture and archaeology.
Aparna had the calling for paranormal subjects since childhood and she understood her inner quest for the occult at a very early stage of life and thus never gave a second thought in pursuing astrology as a whole time profession.
After having awarded with university medal from Punjabi university Patiala and then from Punjab university, Chandigarh for master’s course in ancient Indian history, culture and archaeology, she has been analyzing her subject including the study of philosophy of Indian religion that forms the synonymous concepts of astrology at grass root level.
She has been awarded the certificates in JYOTISHA PRAVEEN, JYOTISHA VISHARD and PALMISTRY by Indian council of astrological sciences [Regd], Chennai and honoured by epithets like JYOTISHA SUSHRI, JYOTISHA RATAN, JYOTISHA RISHI by various astrological organizations.
She as a professional member of ‘ AMERICAN COUNCIL OF VEDIC ASTROLOGY’, life member of INDIAN COUNCIL OF ASTROLOGICAL SCIENCES CHENNAI, as life member of INDO GLOBAL ASTROLOGER’S ASSOCIATION CHANDIGARH, ALL INDIA FEDERATION OF ASTROLOGICAL RESEARCH (organization based in the ‘USA’.) is a whole time astrologer by profession. Aparna Sharma has been writing articles for different magazines related to astrology and now is able to pen down her tryst with the planets about various sectors of life. Her main area of interest has always been martial matters and she has been able to give indepth and broad view regarding marriages and martial compatibility. So far as study of astrology is concerned, during her self study and pursual of various courses through INDIAN COUNCIL OF ASTROLOGICAL SCIENCES AND ALL INDIA FEDERATION OF ASTROLOGICAL STUDIES, there have been so many facets of the subject that she delved deeper and thus is able to comment and write on topics like FACETS OF MARRIAGE and Marriage & Compatibility. Aparna has been zealously on the way to explore astrology in further details of the whole subject matter and has reached some concrete result in most of the topics that we humans are concerned with.
From having done research work in above told topics, She is able to opine effectively in book form about the vast area of marriage in various angles like making an understanding of all facets of marriage through horoscopes, judgement of potential of marriage in individual horoscope, how to match horoscopes for karmic connectivity and compatibility etc.
Aparna Sharma is much enthusiastic to explore and write about the other areas of her interest like efficacy of divisional charts, annual horoscope (varshaphal) and it’s linkage with natal chart, highlighting various aspects of jaimini astrology and linking it’s principles with that of parashari parameters. While writing on marital compatibility, she made use of jaimini parameters quite effectively.
Prior to switching over to the field of astrology, Aparna being a post graduate student of art and culture, further accentuated her flare for a deeper level understanding of culture through art. She studies and explored the folk life and culture of northern regions with special reference to Punjab.
She could explore every aspect of folk life of ancient Punjab that describes the rich cultural heritage of Punjab and neighbouring regions and thus could understand how each facet of culture can throw light on a natural as well as symbolic significance of everything and every human activity in close proximity with the nature. Favourite areas of her study have been the understanding of art and culture (Freudean theory, Lacan’ concept of culture and history of culture since barbaric societies), cultural history of punjab and northern regions (emphasising on Harappan and Vedic civilizations seasonal festivals their origin etc. Costumes and fabric of folk communities (explaining motifs of dresses and dress codes and ornamentation since harappan culture), understanding folk games and Rhythmics (referring on all kinds of dances of various regions and socio religious impact on these dances, tandava and lasya dancing), analyzing semiotics and ecology of folk foods (social and geographical impact on cultures).
Aparna has also been analyzing Hindu code of conduct in social, cultural and religious significance of Smrities or Dharma Shastras, exploring the Philosophy of indian religion (Covering all indian faiths and religions and cults of ganesha, shakthi, kartikeya etc.
Her personal study, covering all socio religious and cultural scene of ancient indian vedic literature consisting of Samhitas, Sutras, Upvedas and Vedantic philosophy of Upanishadas), understanding the meaning in scriptures of Hinduism, i.e., Vedas; major themes (suktas/mantras) in Veda-Samhitas; in Upanishads especially the earliest eleven– Isavasya, Kena, Katha, Prasna, Mundaka, Mandukya, Taitariya, Aitareya, Chandogya, Brihadaranyaka, Shvetasvatara; selective approaches in Brahamanas and Aranyakas etc. Aparna Sharma also writes about Ancient indian architecture (stupa, caves and temple architecture) concerning all the famous temples of ancient india.
In consideration of muhurtha for each sanskar, the socio religious value of the ritual is better understood and Aparna being into astrology tries for amalgamation of two areas and thus aims at giving a direction to modern society by bridging the gap between age old thoughts and those of today’s for the betterment & wellbeing of society and making the modern world conceive the age old relevant ideas instead of just perceiving about it individually and opining differently.
Aparna shall always feel happy to receive any kind of feedback, queries or suggestions from readers. She will feel answerable for any quest of the reader from any part of the world.
Facets of Marriage & 7th House ‘jyotishaam suryaadi grahanam bodhaka shastram’
The knowledge and effect of planets is what jyotisha shastra is all about.
If plantes are forces then houses are the fields are the fields for those forces to operate upon.
Each part of the zodiac is a solar mansion better called as sign or raashi. All the 12 rashis are classified in 4 groups or triplicities according to 4 elements-
Fire element corresponds with spiritual processes in man.
Earth element correspond with physical processes.
Air element corresponds with mental processes.
Water element corresponds with psychic processes.
Libra the 7th house of the zodiac, is an airy, odd, positive and masculine sign and thus tends to be more expressive and not passive in reaction. Libra also shows commencement of southern hemisphere. It is also equinoctial sign. The end of virgo and beginning of libra cause day and night equal all over the world. This phenomenon occurs twice in a year. When Sun shifts to aries and when Sun shifts to libra.
We know aries is lagna in kaalpurusha horoscope and natural 7th house is libra. When aries denotes fire element we know that birth is a spiritual phenomenon and embodiment of the soul. The 7th hose libra is having air element and is thus connect with mental phenomenon.
Thus natural 7th house libra 7th lord Venus have a say in marital matter and rather all matter denotes by 7th house.
As all of us know that 7th house from any house is the completion house for that very house. When we say ascendant is the physical self, the embodiment of the soul, it is very natural to assume that 7th is the house of physical union. So, rightly we connect marriage with 7th house. More so, the sense of completeness is justified when ‘shatpatha brahamana’ say.’ One is incomplete without having a wife and a son’.
About 7th house and it’s linkage with marriage has been discussed in our texts like mantres ‘were has described in chapter 10 of Phaladeepika, parashara has described about 7th house and marriage in chapter 18 of Brihat parashara hora shastra’ and many a number of texts like jataka sara dipa, Sanketa nidhi, Saravali etc. Have discussed the 7th house, 7th lord and Venus’s placement and effects in all houses and how Venus and 7th lord behaves regarding marriage and also the dual lordship of 7th house lord and it’s mitigated effects regarding marital matters.
Even sage jaimini, has called the 7th house pada or arudha as ‘dara pada’ (when dara stands to denote the spouse.) Also in char karakas the 7th karakas with least longitude is called as dara karaka which is identical with the 7th house lord while predicting marital matters through jaimini system. Also in jaimini astrology, 7th house fro lagna, pada lagna, dara pada, karkamsa lagna, dara-karaka etc. Are considered to predict about the physical health, beauty and intellect of the spouse, and to know the quality and life of marriage life. This thing justifies that 7th house holds primary importance in marital matters.
Now, the point arises here why do we consider only 7th house for marital matters when we know that ‘kaama triplicity’ houses are 3,7,11 houses and in kaalpurush horoscope, 3, 7, 11 signs i.e. Gemini, libra, aquarius are air signs and air signs are connected with mind and mental experiences. 7th is most important house of kaama trikone there are two reason for this.
As 7th is a Kendra house and thus shows more practicality of affairs. That is how, practical relationship and involvements are seen through 7th house.
7th house has a lot more to say and we can better understand it by the concept of purusha and prakriti. As in Hindu philosophy of life, the process of manifestation of ethereal soul into material body is caused by the interaction between purusha and prakriti. Astrologically saying, lagna shows purusha shakti, and 7th denotes prakriti. If lagna is the vital force then 7th is dissipation of the same. If lagna is the physical media, 7th has to indicate the physical union and the purpose is procreation.
In Indian classical thoughts, marriage was deemed not as a mere compromise for setting up a new family, but it was one of the main steps in ‘shodasha samskaras’. The need and purpose of marriage in india has been different and special and it’s profundity was acknowledged with distnict spiritual attributies. Manusmriti also gave three purpose of marriage.
1.Performing religious ritual
2.Having male progenies
3.Gratification of carnal urges.
It is noteworthy here that religious ritual have been accorded first place and sexual gratification comes last in importance. The reproduction purpose in marriage was a must in ancient india. Only after attaining a son, one is deemed qualified for attainment of emancipation (liberated soul).
In another reference in a mantra of Atharvaveda, te groom tells his wife, ‘I have married you with the sole desire to have virtuous progenies. Let us work together in this direction and live for hundred years.’ this confirm how procreation part had been taken as essential aspect in marriage.
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