The divisional chart used to examine spirituality is D20. In Part 6 this was not discussed. Before doing so, the different layers of spirituality must be understood. One layer arises when a Guru is present and guides the aspirant; this has already been discussed. Krishna says:

Bhagavad Gītā 18.66
सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज ।
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥

Translated as:
“Abandon all dharmas and take refuge in Me alone; I shall liberate you from all sins—do not grieve.”

When there is a Guru, one takes refuge in him or her completely. Arjuna is asked to surrender before Krishna. In Part 3 it was stated that the use of “I,” “Me,” and “You” has been misunderstood. When “Me” is interpreted as “the Me within you, Arjuna,” the external Guru disappears. It then reads: “Take refuge in the ‘I’ within you alone.”

Some meditators state that after a point the Guru becomes a hindrance. This occurs when someone external is assumed to be the Guru who can no longer guide inner progress. Benefic planets may become malefic in this context. Jupiter and Venus—the two Gurus—may become obstacles. The knowledge of the Guru (Jupiter and Mercury) and spiritual indulgence (Venus and Moon) may become detrimental to spiritual progress. This occurs in the first layer of spirituality. These practitioners are called “Sudarshan.” They are material (Jaḍa or Sthūla) and identify with the body. The Cārvākas of ancient India represent this view.

Bhagavad Gītā 2.13
“The embodied Self passes through childhood, youth, and old age; likewise it passes into another body—the wise are not deluded.”
Only the ignorant identify with the body.

Bhagavad Gītā 3.27
“All actions are performed by the Guṇas of Prakṛti; one whose self is deluded by ego thinks, ‘I am the doer.’”
Identification with the body–mind complex leads to spiritual ignorance.

When the Guru is not external but the “I” alone—Ātma or Ātmakāraka—the hindrance of the external Guru does not exist. This is the second layer of meditators, called “Subhadra.” Prakṛti, to whom the Guṇas belong, is Subhadra. Many misunderstand this as the Ātma. The interplay of Guṇas, Nature, and True Nature occurs in this layer. No external Guru exists. During meditation, one observes events within the body beyond control—blood flow, electrical impulses, breathing penetrating different body parts, and other automatic processes. These are to be witnessed.

This ‘Witness’ is the internal Guru and is not a hindrance. Krishna asks Arjuna to surrender before this inner “I.” Surrender means non-doing. One is not the doer; events happen on their own. With no karma there is no fruit of karma, and the cause of karma gradually drops on its own.

With this background, D20 is discussed astrologically. The chart is read like a material chart, similar to the Rāśi chart, with subtle differences. The Person in relation to Prakṛti is studied. Rāhu and Ketu are tāmasic as long as they remain separate. In D20, Rāhu and Ketu occupy the same house. One must observe which Guṇa of Prakṛti they extract and use: whether Tāmasik, Rājasik, or Sāttvik. The 6th house represents the enemy. Rāhu and Ketu in the 6th destroy enemies; in the 8th they cease problems; in the 12th they destroy Mokṣa by dissolving the permanent nature of Prakṛti. Here the Guṇas appear in absolute control of the Non-Doer. Some astrologers interpret this as Enlightenment; this is incorrect.

Aṣṭāvakra Gītā 15.6
“There is no mokṣa and no saṁsāra, none bound and none liberated; one who knows this is truly free.”
Even desire for Mokṣa is ignorance.

D20 represents the spiritual outcome of this life. Anything confined to this life is material; spirituality concerns the continuum of life after life. Freedom is Mukti; this will be discussed later.

Sri Aurobindo’s statement, “without me, she exists not,” emanates from misunderstanding of Prakṛti. Yes, the Guru is incomplete without the Śiṣya; the “I” is also incomplete without the presence of the other. The Guru becomes functionally complete only in relation to the disciple. Whether the Śiṣya exists or not is beyond the Guru. If the statement is gender-responsive, it remains an opinion. Spirituality honours Truth, not opinion. Opinions are material.

Aurobindo’s (Birth: Aug 15 1872, at 5.17am, Longitude 88.20 and Latitude 22.30) D20 chart shows strong 4th-house emphasis with Ketu, reflecting an early stage of meditation. Three planets are debilitated, with a debilitated planet in the 12th whose depositor is also debilitated. The Ātmakāraka is debilitated in the 8th house. The 8th and 11th lords, and the 4th and 12th lords, exchange signs. Debilitation of Mercury, Mars, and Moon is cancelled, indicating effort toward control of the Indriyas. The Lagna lord is in the 5th house with aspect from the 8th lord Jupiter to its own house. These indicate isolation, confinement, and attempts at sensory control.

Yogakāraka Mars is debilitated in the 12th in the Nakṣatra of Mercury, the 2nd and 11th lord placed in the 8th. Moon and Mars are in exchange. In D1, Lagna and exalted Jupiter are in Naxatra of Mercury and Mercury is in the 2nd house, which is also the Ātmakāraka. These indicate material progress. The Lagna lord Mercury in the 11th house (D60) indicates continuing material desires.

Yogakāraka Mars is in the Nakṣatra of the 8th lord Saturn, and the Lagna is advance, at 25 degrees. The 4th lord in the 12th in D20 and the 5th lord in Lagna in D1 indicate continuity of spiritual pursuit. Sun moving toward debilitation in D1 and Moon debilitated in D20 also indicate continuity. There is no direct Jupiter–Ketu relationship, indicating incomplete integration in this combination of Jupiter, Mars, Mercury, Moon, and Sun attempting spirituality.

These combinations reflect early-stage meditation with internal struggle and attempts at sensory discipline. Absence of Jupiter–Ketu linkage indicates incomplete integration of wisdom and detachment. Material prosperity and intellectual prominence are supported alongside temporary spiritual attainment. The chart reflects a combination of material strength and developing spiritual indicators rather than final culmination.

In D60, Ketu is in the 12th with the 12th lord also in the 12th, indicating settlement of material karmic debts. In D20, Rāhu in the 4th house in Mars sign with Moon debilitated makes his thoughts violent. He is highly Fire-tattva centric, having Sun and Moon in Ketu. Many planets in Gandamūla Nakṣatras emphasise significant karmic baggage. Overall, the chart reflects the beginning of a structured spiritual journey with unfinished material tendencies.

In spite of Scorpio being his Kārakāṁśa and the presence of Ketu there, his horoscope has been presented as a classic case where independent intelligence is often interpreted as wisdom and experience, divinity notwithstanding. The Arudha Lagna placed in the 9th house, in Ketu’s nakshatra, creates a public image that appears dharmic, spiritual, and even divine. Sri Aurobindo, however, remains an important intellectual and historical luminary of his time. I also have a strong intuition that his Brahma Granthi may have been activated.

A question likely to arise is whether, if horoscopes can predict and conclude as done for Aurobindo’s, everything is predestined to the extent that even internal and personal spiritual progress can be concluded. This will be explored relying on currently accepted scientific principles and understanding.

END OF ARTICLE