Parthasarathy V

told about media, words, 4 years ago (#epsteinfiles), deep secrets coming out

2 days ago | [YT] | 7

Parthasarathy V

राहु: पितृकारक — पूर्वज, अधूरा कर्म और निरंतरता की विरासत

राहु को आमतौर पर भ्रम, लालच और अस्थिरता का ग्रह माना जाता है। लेकिन शास्त्रीय ज्योतिष और पुराणों में राहु का एक गहरा और अनदेखा स्वरूप भी है — वह स्वरूप जो वंश, पूर्वजों और अधूरे कर्म से जुड़ा है।

यह पुस्तक राहु को पितृकारक के रूप में प्रस्तुत करती है।

यहाँ पितृ का अर्थ केवल मृत माता–पिता नहीं है, बल्कि वे अधूरी निरंतरताएँ हैं जो पीढ़ियों में चलती रहती हैं — अधूरा ज्ञान, रुका हुआ धर्म, अधूरी जिम्मेदारियाँ और वह कर्म जो कभी पूर्ण नहीं हो पाया।

इस पुस्तक में लेखक यह स्पष्ट करते हैं कि

राहु इच्छा या विद्रोह का ग्रह नहीं है

वह अधूरे वंशीय कर्म की निरंतरता है

कुछ जीवन व्यक्तिगत नहीं होते, वे वंशीय कार्य के लिए लिए जाते हैं

पुस्तक में राहु–केतु को जन्म कुंडली (D-1) से लेकर
षष्ट्यांश (D-60), होरा (D-2),
द्वादशांश (D-12),
खवेदांश (D-40),
अक्षवेदांश (D-45),
नवांश (D-9), दशांश (D-10),
विंशांश (D-20) और सिद्धांश (D-24) तक
क्रमबद्ध और शास्त्रीय ढंग से समझाया गया है।

यह कोई उपायों की किताब नहीं है।
यह पितृ दोष से डराने वाली पुस्तक भी नहीं है।

यह पुस्तक यह बताती है कि
कुछ जीवन क्यों भारी होते हैं,
कुछ लोग क्यों बिना कारण अधिक दबाव ढोते हैं,
और वह दबाव भावनात्मक उपचार से क्यों नहीं हटता।

लेखन, स्वप्न, ज्योतिष और वंशीय स्मृति — इन सबको जोड़ते हुए यह पुस्तक यह दिखाती है कि राहु का कार्य अनंत नहीं होता। जब अधूरा कर्म पूरा हो जाता है, तो राहु स्वयं हट जाता है।

यह पुस्तक उनके लिए है जो
ज्योतिष को गहराई से समझते हैं,
वंशीय पैटर्न को पहचानते हैं,
और जीवन को केवल व्यक्तिगत कहानी नहीं मानते।

4 days ago | [YT] | 14

Parthasarathy V

Indra bow of the word new book, www.amazon.in/dp/B0GLFMKD55

4 days ago (edited) | [YT] | 19

Parthasarathy V

www.amazon.in/dp/B0GL9DHK8W New book on Rahu

5 days ago (edited) | [YT] | 21

Parthasarathy V

www.amazon.in/dp/B0GL3G1182. After years of chart work, lived experience, and classical study, my new book DARAKĀRAKA — Śakti That Keeps the Soul in the World is complete.
This book is not about predicting marriage or finding a spouse. It is about understanding what keeps a life going when everything else collapses.

Using Jaimini, Parāśara, vargas, sky lore, and one continuous case study, I show Darakāraka as the sustaining Shakti — work, duty, muse, struggle, and grace.

This is written for serious astrologers, not for entertainment.

6 days ago (edited) | [YT] | 29

Parthasarathy V

www.amazon.in/dp/B0GKWMMKFF

New book on soul purpose

1 week ago | [YT] | 16

Parthasarathy V

Medley by ‪@shivascoolmusic4518‬

1 week ago | [YT] | 9

Parthasarathy V

CHAPTER 11 — ANANTA, THE FIGURE-EIGHT SUN, AND THE AYONIJ DESCENT
There are three symbols that appear repeatedly across Purāṇic cosmology, Odia Malika literature, and many of the older Vedic astronomy layers: the serpent, the axis, and the descent. These three are often treated as separate mythic units. In reality they belong to a single mechanism.

The Vedic name for the first principle is Ananta — the endless one. The image is of a serpent supporting the universe while Viṣṇu reclines upon it. For many centuries this was taken as poetic decoration. But Ananta–Śeṣa is not furniture; it is geometry. The serpent corresponds to the tilted plane of the Milky Way, which is inclined relative to both the celestial equator and the ecliptic. The ancients did not describe inclination in degrees; they expressed it as a serpent on which the world rests.

The word Śeṣa itself means “that which remains,” the remainder after all else is accounted for. In cosmology this is coherent: the galactic disc is the field that remains after all local motions are resolved. The word Ananta means “without end” — exactly how the galactic plane appears to the unaided eye. Thus the so-called serpent becomes a tilted structural support, and Viṣṇu reclining upon it becomes continuity of spacetime laid over that plane.

The second symbol is the looping sun. When photographed at the same clock-time every day for a full year, the Sun does not occupy one straight line in the sky. It draws a figure-eight curve known today as the analemma. This shape emerges from the coupling of the Earth’s axial tilt with the eccentricity of its orbit. The ancients had no reason or language to produce Cartesian plots, so they encoded the looping path as serpent imagery — coils, crossings, and curves.

This solar loop is not merely aesthetic; it becomes the template for time-keeping. The solstices (Cancer and Capricorn) form the top and bottom of the loop. The equinoxes (Aries and Libra) form the crossing. When the Sun enters Capricorn at Makara-Saṅkrānti, it initiates Uttarāyaṇa, the northward motion of the Sun — called Devayāna, the path of the devas. This path is the ascent of consciousness in the Vedic calendar. When the Sun descends into Dakṣiṇāyana, it enters the path of dissolution and re-absorption.

Thus the serpent that supports space (Ananta) and the serpent that loops through time (the solar analemma) are not two different serpents. They are space and time using the same glyph.

The third symbol is the descent, known in Purāṇic Sanskrit as Ayonija-janma, the birth “not from a womb.” This phrase appears in texts related to Kalki but is widely misunderstood. The intent is not biological oddity but non-local descent through alignment, meaning consciousness entering through axis rather than through placenta. Just as rain does not originate in the soil but descends through atmosphere, the avatar does not originate in tissue but through the axis of the field.

This brings us to the Odia Malikas which state that before the Kalki function emerges, a figure relating to Balarāma will appear in the south, in Dhanu month, along the Godāvarī frontier, white-bodied and bearing the serpent mark. Balarāma in this reading is not Krishna’s older brother as biographical human. He is the Axis-Holder, the archetype of Śeṣa. The serpent crest is the galactic plane; the “south” corresponds to Dakṣiṇāyana, the descent; Dhanu corresponds to the region of the Milky Way bulge — often called Viṣṇu-Nābhi, the navel of Viṣṇu. The Godāvarī frontier marks the southern river boundary — a terrestrial reflection of a celestial nāḍī. Everything maps back to the cosmic descent through Ananta.

In this framework the avatar is not a hereditary prince, not a military leader, not a political monarch, and not a messianic warrior of cinematic imagination. The avatar is a descent event, a synchronization between the axis of space, the loop of time, and the field of consciousness.

When time and space align, consciousness descends. When this descent occurs, the avatar is called Ayonija. And when the descent’s purpose is rectification at the boundary of a yuga, the function takes the name Kalki.

The socio-economic setting in the Purāṇic texts also matches the mechanism. The avatar is not born in a palace or treasury but in a Daridra Brāhmaṇa home. The term “Daridra” here does not mean poor; it means non-hoarding. And “Brāhmaṇa” here does not refer to caste identity; it refers to knowledge as livelihood. The economy of such a home is Bhikṣā, not begging but voluntary reciprocity. The one who governs that economy is the Bhikṣapati, the master of non-coercive exchange. This is the original Satya-Yuga economic model — where force is absent, ownership dissolves, and reciprocity sustains the field.

From the Malikas onward the script remains consistent: the avatar does not conquer; he surveys. He does not kill; he rectifies. He does not tax; he prevents exploitation through taxation. His work is not empire but balance, not seizure but clarification, not slaughter but alignment.

If the previous chapters mapped Kalki across myth and cosmology, this chapter maps Kalki across astronomy and cognition. The serpent becomes the tilted galactic plane, the loop becomes the solar analemma through the zodiac, and the descent becomes Ayonij entry through the axis. In this view Kalki is not a rider on a horse but an event of synchronization.

In the simplest form:

Space = Ananta
Time = the Figure-8 Sun
Consciousness = Ayonija Descent
Kalki = the Reset at their intersection

This is the real teaching buried inside the serpent narratives.

When space and time align, the avatar enters.
When the avatar enters, the yuga resets.

Not with apocalypse.
With alignment.

1 week ago | [YT] | 9

Parthasarathy V

पुराणों और ओड़िया मलिकाओं में लिखा है कि भविष्य में अवतार “दरिद्र ब्राह्मण के घर” जन्म लेगा।
सुनने वाले को लगता है —
शायद कोई बहुत गरीब और भूखा ब्राह्मण।
लेकिन असली मतलब यह नहीं है।

दरिद्र का मतलब यहाँ “गरीब” नहीं।
दरिद्र का मतलब — जो चीजें जमा नहीं करता,
यानी नॉन-ओनर, नॉन-होर्डर।

और ब्राह्मण का मतलब यहाँ जाति नहीं है।
यहाँ ब्राह्मण मतलब ज्ञान वाला, समझ वाला, वाणी वाला।

इसलिए “दरिद्र ब्राह्मण” का मतलब हुआ:

ऐसा व्यक्ति जो ज्ञान से चलता है,
लेकिन चीजें जमा नहीं करता।

पुराने जमाने में ऐसा जीवन भिक्षा पर चलता था।
आज लोग भिक्षा का मतलब “भीख माँगना” समझ लेते हैं।
लेकिन असली मतलब था:

✓ स्वैच्छिक आदान-प्रदान,
✓ समाज से सम्मान के साथ भोजन,
✓ और बदले में ज्ञान, सलाह, संस्कार देना।

कोई ज़बरदस्ती नहीं, कोई टैक्स नहीं, कोई सेना नहीं।
इसी मॉडल को कहा जाता था — भिक्षापति।

भिक्षापति मतलब:

जो बिना दबाव के आदान-प्रदान को चलाता है।

यही था सत्ययुग का असली आर्थिक मॉडल —
बिना डर, बिना ज़बरदस्ती, बिना जमा किये।

अब भविष्यवाणी वाली बात समझिए:

“अवतार दरिद्र ब्राह्मण घर आएगा।”

मतलब:

वह सत्ता, पैसों या ताकत से नहीं आएगा।
वह ज्ञान और वाणी के रास्ते से आएगा।

न तलवार,
न सेना,
न साम्राज्य।

उसका काम होगा सुधार, समझाना और संतुलन लाना।

इसलिए कल्कि को कहीं “भिक्षापति” भी कहा गया है —
क्योंकि वह ज़ोर-ज़बरदस्ती नहीं करेगा,
बल्कि समझ और वाणी से व्यवस्था ठीक करेगा।

यही है “दरिद्र ब्राह्मण घर” का असली मतलब।

1 week ago | [YT] | 24

Parthasarathy V

In many Purāṇic and Odiya Malika texts it is written that the final avatar will take birth in a “Daridra Brāhmaṇa home.”

People hear this and imagine poverty, hunger, and misery.
But this is a misunderstanding.

Let us decode the words.

Daridra does not mean street-poor.
Daridra means non-owning.
One who does not accumulate, hoard, or control resources.

Brāhmaṇa does not mean caste-identity here.
It means knowledge-holder —
one who operates through awareness, speech, and clarity.

So a Daridra Brāhmaṇa is:

a holder of knowledge who does not possess or hoard resources.

Now comes the deeper layer.

In the old pre-Vedic economy, Brāhmaṇas lived through Bhikṣā, which today is wrongly translated as begging.

But the real meaning of Bhikṣā was:

✓ voluntary exchange,
✓ knowledge for sustenance,
✓ reciprocity without coercion.

And the one who governs that kind of exchange is called a Bhikṣapati, not a beggar.

This is a very advanced and elegant socio-economic model —
the original Satya Yuga economy —
where no one forces anyone, and no one hoards.

Now read the Purāṇic prophecy again:

“He will be born in a Daridra Brāhmaṇa home.”

It means:

The avataric consciousness will enter through the non-hoarding knowledge system, not through kingship, not through capital, not through armies.

This is why Kalki does not come as a king or a warlord.
He comes through awareness, clarity, and speech —
through Vāṇī, not swords.

It also explains why Kalki is linked with Bhikṣapati —
the master of voluntary exchange.

In modern language, it means:

Kalki appears in the part of society that runs on knowledge instead of power,
and reciprocity instead of force.

That is the hidden meaning of “Daridra Brāhmaṇa house.”

1 week ago | [YT] | 19