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Pacification of Planets

Indian astrology (jyotisha) recognizes
nine “planets”: the sun, moon,
Mercury, Venus, Mars, Jupiter, and
Saturn; the remaining two are Rahuand
Ketu, which do not correspond to any
Western astrological features. Each of
these planets is considered helpful or
harmful by nature. The relative strength
of any planet is believed to depend on
its position in the horoscope and vis-à-
vis the other planets. All are seen as
minor divinities rather than as simple
material objects, and thus a potentially
harmful planet can be “pacified”
through rites intended to minimize its
disruptive potential. One common
means of pacification is to wear the
gemstonecorresponding to the particu-
lar planet, so that the stone can neutral-
ize the planet’s force. More inauspicious
cases demand stronger measures, often
involving rites in which the planetary
inauspiciousnessis given away through
the medium of gifts (dana). For further
consideration see Gloria Goodwin
Raheja, The Poison in the Gift, 1988. See
also Suryia.

Padma

(“lotus”) One of the richest symbols in
Indian philosophy and iconography,
both Hindu and Buddhist, and an
invariably auspicious object. Its size and
colors make it one of the most beautiful
Indian flowers, but the lotus is also a
potent symbol for spiritual realization. It
is rooted in the mud—symbolizing the
corrupting world with which all beings
must contend—but it blooms above the
surface of the water, signifying transcen-
dence. The lotus plant’s underwater

stems grow as long as necessary to get

the flower bud above the water’s sur-

face—whether three, five, or ten feet—

symbolizing the human ability to

overcome obstacles to spiritual

progress. Finally, lotus leaves are cov-

ered with a waxy coating, upon which

water beads up and flows off; one reli-

gious text, the Bhagavad Gita(5.10),

uses this as a simile for the man who

renounces all attachment and is

untouched by the things of the world.

Aside from its symbolic content, the

lotus is also an important element in

Hindu iconography. It is one of the four

identifying objects carried by the god

Vishnu, along with the conch shell

(shankha), club (gada), and discus

(chakra). It is also commonly carried by

the Goddess, both in her forms as Durga

and related powerful goddesses, and in

her beneficent and benevolent form as

Lakshmi, who is usually portrayed as

standing on a lotus. The lotus even fig-

ures in one of the common Hindu cre-

ation myths, in which a lotus sprouts

from Vishnu’s navel and opens to reveal

Brahma, who proceeds to create the

earth. When the universe has run its

course and is about to be destroyed,

same process happens in reverse.

Padmapada

One of the two attested disciples of

Shankaracharya—the other being

Sureshvara—and the founder of the

Vivaranaschool of Advaita Vedanta.

The Advaita school upholds a philo-

sophical position known as monism,

which is the belief that a single Ultimate

Reality, Brahman, lies behind all things,

and that all things are merely differing

forms of that reality. Advaita proponents

claim that reality is nondual (advaita)—

that is, that, despite the appearance of

difference and diversity, all things are

nothing but the formless, unqualified

Brahman. For the Advaitins, the

assumption of diversity is a fundamen-

tal misunderstanding of the ultimate

nature of things, and a manifestation of

avidya(lack of genuine understanding).

Pacification of Planets