Mankind as a whole is by nature curious to know about the future, possibly to use this knowledge to attain the missing edge and the ability to influence and modify the outcome. The basic objective of any pursuit to know the future is to provide man with some tangible or intangible benefit to man in his day-to-day life. The momentousness of the instant of birth on the life of a native cannot be overstated, for within itself it carries the broad parameters of one's destiny for the present lifetime. Likewise the outcome of any pursuit, mundane or otherwise, would be dependent, within the basic promise contained in the natal chart, on the instant of its commencement. Hence the significance of Muhurta!

Anshumalle Sood is a consultant in environmental engineering and financial management. He is highly qualified professional (M. Tech in Structural Engineering, and M. Tech in Management, both from I.I.T. Delhi) who was taken up Vedic astrology as a hobby. He qualified as Jyotish Acharya from the Institute of Astrology of the Bharatiya Vidya Bhawan, Delhi. Presently, he has been undertaking fund management and portfolio management on stock exchange. He can be contacted by e-main at: anshusood@usa.net. Literally Muhurta has two distinct meaning which need to be understood as such. A day of sixty ghatis, equivalent of 24 hours, is said to comprise of thirty muhurtas. Each Muhurta, therefore, comprises 2 ghatis or 48 minutes. This is distinct from electional Muhurta, which is the subject matter of this paper. Hereon when we refer to muhurta, it will be the latter or the electional Muhurta.

In India, this aspect of astrology is ingrained in day-to-day life to the extent that its non-use in significant pursuits like marriage, travel, house building, etc., even for an ordinary citizen, is an exception. The privileged use it for oath-taking, filing of nominations, procurement of vehicles/property, etc. The irony is that the so-called educated class under the influence of western culture and slavish overhang, with imported learning and natural ignorance of the rich Vedic heritage, gives the belief in this brilliant branch of practical astrology the name of superstition. It is worth mentioning that the use of Muhurta for various activities in day-to-day life is an integral part of a typical traditional family since time immemorial. The extent of its use can be estimated by the fact that the panchanga for the month forms a part of the household grocery package more often than not. This is to indicate the auspicious times for Pooja, fasting, Rahu-kalam etc., to the household.

For the native, Muhurta is a time, within the existing constraints, when the divine powers are more likely to aid him and be favourably disposed towards fulfillment of his objective. Muhurat encompasses in itself the impact of the position of the planetary bodies and lunar nodes, their vibration and promise on the proposed endeavour. The selection of a suitable Muhurta involves the study of these effects of that instant first for a particular action and next for the particular native. The relative positions of the Sun and the Moon are very important. The variable components of Muhurta comprise Ayana, Month, Nakshatra, Tithi, Vaara, Yoga, etc. All of these are based on the Solar and Lunar motion, individually and relative to one another. Other planets and the Lunar nodes influence by their position too. In this part an attempt has been made to give a brief overview of the varied components of muhurta, the panchanga variables being common to all and the factors which are specific to a particular native.

It is pertinent to mention here that perhaps Electional Astrology and Medical Astrology are the two branches of this divine science which have the maximum practical utility in our lives.

General Factors:

The Panchanga variables of Muhurta that are general in nature are:

• Tithi
• Nakshatra
• Vaara
• Yoga
• Karana

Tithi is the lunar date and is dependent on the angle between the Sun and the Moon. The Sun and the Moon being together give rise to Amavasya or 'no' Moon, while it is Poornima or full Moon when they are 180 degrees apart. The journey of the Moon from being conjunct with the Sun to being in opposition to it is called the Shukla Paksha and the journey from opposition to conjunction is called the Krishna Paksha. Each arc of 180 degrees is divided into 15 Tithies of 12 degrees each. All Tithies have distinct names, classifications and characteristics. Tithies are very important in muhurta. All Hindu festivals, and many others observed by various other faiths and religions, are based on Tithies rather than dates of the western calendar. Even birthdays of great personages are celebrated according to Tithies.

Nakshatras or constellations are twenty-seven in number. From the starting point of Arise in the Nirayana zodiac, divisions of 13°20' constitute the nakshatras from Ashwini to Revati. The nakshatra at a particular instant refers to the transit of the Moon, that is the constellation which the Moon is transiting at that instant. Amongst the Panchanga components nakshatra is given the maximum importance. Sometimes a twenty-eighth nakshatra Abhijit is considered from 6°40' to 10°53'20" of Capricorn. Distinct from Abhijit nakshatar as stated, is the Abhijit muhurta. The two share a common name and should not be confused. Abhijit muhurta comprises one ghati (24 minutes) either side of local noon. This time is favourable for beginning any work and must be considered when an appropriate muhurta is not available. Nakshatras too like Tithies have distinct names, classifications and characteristics. In addition various functions and activities are suited specifically to certain nakshatras. Again the details are beyond the scope of this article.

Taaras are defined by forming three groups of nine nakshatras from amongst the twenty-seven nakshatras. Counting from the birth nakshatar to the nakshatra of the day and dividing it by 9, the remainder will give the Taara on that particular day. Taaras are Janma, Sampat, Vipat, Kshema, Pratyari, Sadhak, Vadha, Maitra and Adhimaitar. The names give a fair indication of the benefic/malefic nature of the Taara.

Vaara is the same as the day of the week. The day as is understood commences form midnight to the following midnight. It contrast Vaara is from one sunrise to the next. Each Vaara is allotted a lord, like the Sun for Sunday, the Moon for Monday, and so on. Tuesday and Saturday are wholly malefic, while Sunday is partially malefic. Like the nakshatras, the Vaara too have distinct classifications, characteristics and activities associated. Certain combinations of Tithies and Vaaras give rise to Siddha, Dagdha, Krakacha yogas, amongst a host of other yogas.

Yoga is based on the relative position of the Sun and the Moon in the zodiac. The calculation is: (Moon's Longitude + Sun's Longitude), divided by 13°20'. The quotient plus one gives us the number of Yoga prevailing from Vishkumba to Vaidhriti. Yogas too, like nakshatras and Tithies, have distinct names, classifications and characteristics. Here like in the case of Taaras, the names give a fair indication of the benefic/malefic nature of the Yoga.

In addition combinations of Tithies, Vaaras, nakshatras and Maasas (months) give rise to various yogas like Sarvatha Siddhi, Sidha, Amrita Siddhi, Mrityu, etc. These yogas are again distinct from the yogas referred to in the preceding paragraph and are not to be confused with each other.

Karana is one half of a Tithi. There are eleven Karanas out of which four are fixed and seven are movable. The four fixed Karanas are considered inauspicious. They are Shakuni, Chatushpada, Naga and Kinstughana. These commence from the second half of 14th Tithi in Krishna Paksha through first half of Shukla Pratipada respectively. The seven movable Karanas are from Bava to Vishti. Starting from the second half of Shukla Pratipada they repeat theselves.

Specific Factors:

Lagna or the ascendant for the instant that is chosen is extremely important. Even in the absence of favourable conditions an appropriately chosen lagna will largely mitigate the defects created by the other components. The principles by the other components. The principles of election of suitable lagna and placement of planets shall very according to the nature of activity to be commenced. In general, the nature of the sign occupying the lagna should match the activity. Strength of the lagna and that of the house to which the activity relates must be ensured, and the trikonas and kendras be occupied by benefics while malefics should be posited in upchaya houses (3, 6 and 11).

It is to be always kept in mind that the quest for a perfect blemish-free Muhurta is futile. Just as no natal horoscope can ever be perfect, likewise no Muhurta chart can be absolutely free of problems. Our attempt should be to minimize the perceived obstacles to the extent possible within the constraints that may be existing. In order to achieve this objective, we resort to what is known as Shuddhi or 'purification'. In the process of shuddhi, we are attempting to maximise the factors strengthening our Muhurta chart, while simultaneously minimizing the negative factors. This is done in an order or priorities. Shuddhi comprises of the following:

• Taara shuddhi
• Chandra shddhi
• Lagna shuddhi

For Taara shuddhi, the 3rd 5th and 7th Taaras, and their triads are to be avoided for most purposes while the Janma Taara is not suitable for specific activities only. The first triad is most malefic and should be avoided. The second and third triads have decreasing maleficence.

For Chandra shuddhi, if the Moon at the chosen instant is in the 3rd, 6th, 10th, 11th, 1st or 7th sign from the natal Moon of the native, it is favourable. In he 2nd, 5th or 9th position from the natal Moon it is neutral and may be selected if other factors are strong. In the 4th, 8th and 12th from the natal Moon, it is unfavourable and should be avoided. Chandra shuddhi is very important and is preferred over Taara shuddhi when the Moon is strong. Taara shuddhi is opted for when the Moon is weak.

For Lagna shuddhi, match the nature of sign occupying the lagna with the nature of the activity. Lagna represents the immediate while navamsa is the ultimate. Ensure the strength of the lagna and the relevant house. It is preferable not to choose a lagna occupied by a sign which is 8th from the natal lagna or the natal Moon of the native.

Additional Factors:

• Ashtakavarga
• Vimshottari dasha
• Tajika yogas
• Divisional charts

Ashtakavarga may be utilized for Muhurta. An important method is Ashtakavarga Shuddhi. The Ashtakavarga of a native's birth chart is correlated with the transit position of the Muhurta chart, and if the transiting planets are passing through houses with large number of benefic points, the Muhurta is considered to be auspicious. In addition, Bhinnashtaka and Sarvashtaka charts may be prepared for the Muhurta chart as well. These may be applied in the same manner an they have been applied to divisional charts according to some of the recent articles published in the Vedic Astrology.

Ashtakavarga · Vimshottari dasha · Tajika yogas · Divisional charts

Ashtakavarga may be utilized for Muhurta. An important method is Ashtakavarga Shuddhi. The Ashtakavarga of a native's birth chart is correlated with the transit position of the Muhurta chart, and if the transiting planets are passing through houses with large number of benefic points, the Muhurta is considered to be auspicious. In addition, Bhinnashtaka and Sarvashtaka charts may be prepared for the Muhurta chart as well. These may be applied in the same manner an they have been applied to divisional charts according to some of the recent articles published in the Vedic Astrology.