Muhurtha Chapter 18: Summary — Electional Astrology Complete Reference Guide

We have arrived at the final chapter. Over the preceding seventeen chapters, B.V. Raman has systematically unfolded the science of Muhurtha — electional astrology — covering everything from the philosophical rationale behind cosmic timing to the precise technical rules for selecting auspicious moments for marriage, travel, house-building, medical treatment, and public affairs. Chapter 18 is his summary: a grand recapitulation that ties every thread together into a single, coherent reference.

This chapter is not merely a recap. It is Raman at his most distilled and practical, offering the reader a complete field guide to Muhurtha in condensed form. He revisits the foundational principles, restates the most critical rules, provides specific guidance for marriage elections, and closes with philosophical reflections on the limits and the power of electional astrology. For the serious student, this chapter alone can serve as a standalone reference document.

"The rationale of Muhurtha consists in appreciating the importance of the time-factor in all human undertakings. It is an admitted fact that all source of life and terrestrial activities is the Sun."

Raman reminds us that Muhurtha is not superstition or ritual formality. It is rooted in a physical observation: the Sun is the source of all terrestrial energy, and its interactions with the Moon and planets create a constantly shifting electromagnetic environment. Man, being "himself a bundle of electrical currents," is perpetually interacting with these forces. Muhurtha is the art of identifying the moment of greatest harmony between human and stellar radiations.

Raman draws a crucial distinction that every student must internalise. Horoscopy is diagnostic — it reads the birth chart and describes what is likely to happen. Muhurtha is preventive and prescriptive — it allows us to act, to choose, to intervene. This distinction is philosophically profound because it "sets at naught the theory of absolute determinism and gives scope for the display of volition within reasonable limits."

"Horoscopy is diagnostic. Muhurtha is preventive or prescriptive. It sets at naught the theory of absolute determinism and gives scope for the display of volition within reasonable limits."

This means that even when afflictions exist in a birth horoscope, they can be "neutralised or at least lessened by recourse to Muhurtha." The birth chart is not a prison sentence. It is a map of tendencies, and Muhurtha gives you the ability to navigate that map more skilfully by choosing when to act.

At the same time, Raman is realistic. In his concluding remarks, he states plainly that "Muhurtha is not the panacea for all the ills afflicting a horoscope." If marital harmony is completely absent in a birth chart, no Muhurtha can conjure it from nothing. What it can do is reduce the sources of friction . This balanced view — neither overpromising nor dismissing — is the hallmark of Raman's approach throughout the book.

The Panchanga — literally "five limbs" — is the structural backbone of all Muhurtha calculations. Every auspicious time must be evaluated against these five factors. Raman provides a concise technical summary of each:

"In Muhurtha, the pride of place is always given to Nakshatra, Vara and Tithi. The other two limbs whilst no doubt important in their own way are in actual practice of secondary value."

This hierarchy is important for practical work. When time is limited and you cannot satisfy all five factors perfectly, prioritise the Nakshatra (constellation) first, then the Vara (weekday), then the Tithi (lunar day). The Yoga and Karana, while relevant, are of secondary concern in most elections.

Raman identifies three factors as "the most important" to consider in any election:

• Tarabala — the strength of the ruling constellation relative to your birth star. This ensures the transit Moon's Nakshatra is favourable for you personally.
• Chandrabala — lunar strength, determined by the Moon's position in the election chart relative to your natal Moon sign. The Moon governs the mind and all psychological responses.
• Panchaka — the combined strength of five types of energy active at a particular moment, derived from the interaction of weekday, Nakshatra, and other factors.

"Muhurtha takes into cognizance the importance of the radical Moon as he indicates the mind and all our psychological inhibitions. Hence almost every election is to be so timed as to have reference to the birth star and consequently to the birth Moon."

The reason the Moon is so central is that every undertaking begins in the mind — with intention, resolve, and emotional readiness. If the Moon is poorly placed at the moment of commencement, the psychological foundation is weak, regardless of how well the other factors align. This is why Raman insists that "almost every election is to be so timed as to have reference to the birth star."

For short journeys, Tarabala alone may suffice. But for major life events — marriage, house construction, starting a business — all three pillars should be satisfied, along with a strong Lagna (ascendant).

Raman reminds us that there are twenty-one great evils ( Mahadoshas ) that can afflict a Muhurtha. These are the product of unfavourable interactions between the various astrological forces operating at any given moment. As many of these doshas as possible must be avoided.

Two doshas are singled out as "definitely harmful for marriage":

• Kujashtama — Mars-related affliction to the 8th house
• Bhrigushataka — Venus placed in the 6th from the Moon or similar adverse position

However, Raman repeatedly emphasises a vital practical principle: an absolutely good Muhurtha is inconceivable . No moment in time is entirely free of blemish. The astrologer's task is not to find perfection but to ensure that "the force of good must supersede those of evil."

"One important consideration should weigh with the Astrologer, viz., that the force of good must supersede those of evil for an absolutely good Muhurtha is inconceivable."

The text provides several neutralising principles that can counteract doshas:

Raman also highlights Siddha Yoga — special combinations where a certain weekday coincides with a particular lunar day and constellation. For example, Thursday falling on the 4th Tithi under the constellation Makha creates Siddha Yoga, a highly favourable combination. These special yogas deserve careful study because they can elevate an otherwise ordinary Muhurtha to an excellent one.

Marriage receives more attention in this summary than any other topic, reflecting its supreme importance in Muhurtha practice. Raman distils the marriage guidance from earlier chapters into twelve specific rules that every practitioner should memorise:

"Parents waste huge sums on Marriage Shows such as dinners, music, jewels and pandals but they are niggardly in paying proper remuneration to a deserving astrologer who could fix up a really auspicious moment."

This twelfth point, while seemingly practical rather than technical, reveals something important about Raman's philosophy. He sees Muhurtha not as an optional add-on to wedding planning but as the single most consequential element. All the expenditure on ceremony is wasted if the timing is wrong, because "a proper Muhurtha will ensure the future of the couple and anything expended towards this item is well spent."

Raman also acknowledges the liberal view of the ancient sages regarding marriage: if the boy and the girl genuinely like each other at their first meeting, that mutual attraction itself deserves "first consideration." And when astrologers disagree about horoscope compatibility, the sages recommend resorting to Nimitta (omens) to settle the matter. This pragmatic flexibility is a reminder that the ancients were not rigid dogmatists but practical counsellors.

The Shodasa Karmas — the sixteen sacraments prescribed in Hindu tradition — are, according to Raman, "common to persons of all castes, creeds and nationalities and they are therefore of universal application." The key ceremonies and their Muhurtha considerations are summarised below:

"Not only do the radiations from these stars exercise an influence on the animal and human embryo but, since all substance, living or inert, is constituted of electrons which are materialised radiations, the formation of all organic beings on earth depends directly on the influence of these radiations on the human egg at the moment of conception."

Raman's citation of the physicist Lakhovsky here is significant. He is not making a purely mystical argument. He is pointing to a physical mechanism — electromagnetic radiation affecting cellular development — to explain why the moment of conception (Nishekam) is so astrologically important. This resonates with modern research into circadian rhythms, seasonal variations in health outcomes, and the documented effects of solar activity on biological systems.

Raman cites the sage Roua to provide a clear mapping of which planet should be rendered strong for which type of election:

The Moon's universal importance across all elections reinforces the earlier point about Chandrabala. Whatever the specific election, the Moon should never be neglected. And for any election where the specific planet cannot be strengthened, the fallback is to ensure Jupiter or Venus is "in conjunction with the ascendant or at least in a Kendra or the Trine so that all doshas are rendered infructuous."

When no truly auspicious time can be found, Raman offers a practical solution: the Abhijin Muhurtha , which occurs at midday. This is calculated by adding half the duration of the day to the time of sunrise.

This fallback is extremely valuable for practical situations — when a bridegroom must return to a foreign country quickly, or when urgent business cannot wait for an ideal alignment. The Abhijin Muhurtha "could be fixed for all elections, in case a really auspicious time is not available."

Raman closes with the wisdom of two great sages, both of whom reinforce the same pragmatic message:

"According to Sage Bharadwaja a fully flawless Muhurtha is unthinkable for years. Therefore, fix up an auspicious time, with less doshas and more gunas."

Sage Narada concurs: "Avoiding heavy afflictions (mahadoshas), and considering the ordinary gunas and doshas, fix an auspicious time with more gunas. That moment proves auspicious." The operative principle is not perfection but net positivity — ensuring the total weight of favourable factors exceeds the unfavourable ones.

This is perhaps the most liberating insight in the entire book. Students often become paralysed by the sheer number of rules, doshas, and exceptions. Raman, through these sages, gives permission to proceed with confidence as long as:

1. The major doshas (Mahadoshas) are avoided
2. The balance of gunas (positive qualities) exceeds the doshas (negative qualities)
3. Jupiter or Venus is in conjunction with the Lagna or at least in a Kendra or Trikona
4. The Nakshatra is favourable and Tarabala is present

Regarding the relative importance of Panchanga factors versus the Lagna, Raman sides with Sage Narada: even if factors such as Tithi, Nakshatra, etc., are defective, a strong Lagna can neutralise such defects . However, this contingency should be reserved for special circumstances, not treated as a routine shortcut.