HOW TO DERIVE ATMA BIJA

COLUMNS
ROWS

1
a ka tha ha

5
o d a va

9
gha na

13
ah ta sa

2
u a pa

6
jha ma

10
ja bha

14
ai t ha a

3
kha da

7
au d ha a

11
i ga dha

15
a n a s a

4
ca pha

8
a ya

12
cha ba

16
e t a a

II
III
IV

This article explains the method by which ones tma bja is arrived at. This article
gives only a broad idea to formulate tma bja. Right tma bja can be formulated
only if one knows the nature of various aks ara-s of Sanskrit. The tma bja can be
fine tuned by having ones birth chart as well.
The above cakra is known as akathaha cakra (it is called so because of
the four letters (a ka tha ha) in square 1. There are 49 Sanskrit alphabets in this
cakra. Different views prevail on the number of alphabets in Sanskrit. Assuming that
the alphabets are 52, then three alphabets are not included in this cakra and they
are a, ksa, ja (, , ).
To begin with, the name of the person is to be written in Sanskrit. Name here means
the name by which the concerned person is often called. Here is an example. Name
of a person is Ashish Kumar. He is generally called as Kumar and not as Ashish.
Then his name should be taken as Kumar and not Ashish Kumar. In case he is often
called as Ashish, then his name should be taken as Ashish. Frequently used or
called name alone should be taken for finding out ones tma bja. If Kumar is the
often used name for him, then Kumar should be written in Sanskrit as (kumr).
Though the first letter is (ku), it consist of two letters and , only should be
taken as the first letter of his name, Kumar.
In akathaha cakra there are sixteen squares numbered from 1 to 16. There are four
columns A, B, C and D. There are four rows I, II, III and IV. Each column and each
row has four squares each. Column A has rows I, II, III and IV and similarly column B
has also I, II, III and IV as rows, etc. Row I has columns A, B, C and D, etc. Thus

there are 16 small squares and each square has three letters except square 1,
where there are four alphabets. Thus there are 49 alphabets (16 x 3 = 48 + 1 = 49)
in akathaha cakra.
There are several ways for arriving tma bja. The simplest way is discussed here.
There should be more than one alphabet which can make a powerful bja. Difference
between an aksara and a bja is significant. Aks a
ra is only an alphabet. For
example (ka) is an aksara. Aksara with some modifications become a bja, which
forms a part of a mantra. For example kl () is a bja, which contains more than
one aksara (ka la - - and a bindu). Bja-s are the seeds of a mantra and
several bja-s form a mantra. Bl mantra consists of three bja-s - ai - kl - sauh
( - - ). The first bja consists of an aks ara ai () and a bindu, which is a dot
above the alphabet. In the case of second bja kl (), it is the combination of - ka
la and a bindu ( and a bindu). Therefore, every bja is a combination of
more than one aksara.
Generally it is the practice to find out whether a particular mantra is suitable for a
person or not,akathaha cakra is used. This is applicable only to a particular mantra
as the suitability of a mantra is tested with the first letter of his name. But if a person
is initiated into more than one mantra, suitability for all the mantras is to be checked.
In order to avoid this, an tma bja can be chosen usingakathaha cakra, which can
be prefixed to all the mantras, so that there is no need to check the suitability of all
the mantras. It would be still better to place tma bja both at the beginning and at
the end of a mantra. This is called samput karana, where a mantra is encased
between tma bja-s. If this is done, the potency of the mantra is said to remain with
the soul or tma of the person concerened. However, ones Guru alone can decide
on such important matters. There are a few mantras for which no suitability check is
needed.
As said earlier, there are certain aks ara-s that make a very good bja. The most
important of such aksara-s come from vowels i.e a to ah ( to ) and a few aksaras from consonants such as ka, ba, bha, ma, ra, va, a, sa, ha, etc ( ).
Any of these aksara-s can be chosen to formulate an tma bja in conjunction with
other aksara-s. The aksara- can be chosen from the natal horoscope of the disciple.
If the lagna (ascendant) lord is very powerful (having high s adbala), well placed, not
combust and not debilitated, then the concerned bjks ara of lagna lord can be used
as the base for formulating tma bja. If langa lord is not well placed, or weak or
malefic, then bjksara of prna yogakrak (occupying a kona and a kendra)
planet, if any in the horoscope can be used. If none of these are available, then any
of the aksara-s mentioned above (given only as examples) can be chosen to form
tma bja.

Now, let us understand how the tma bja for Kumar is derived. Guru of Kumar
decides to use aksarara () to formulate tma bja for him. There are two methods by
which this can be done. is placed in D-IV (square 16), whereas the first aks a
ra of
Kumar is placed in A-1 (square 1). Now count the number of columns from A-1 to
D-16, which is in the fourth column. Similarly, count the number of rows from A-1 to
D-16, which is also in the fourth row. Both fourth column and the fourth row is an
enemy (ari) square and the alphabets therein cannot be considered for tma bja.
Therefore, any bja with as the aksara cannot be the tma bja for Kumar.
Since is not suitable, his Guru decides to use the aks ara (ma), which is in the
second column as well as the second row from . Second row and second column is
sdhya square, which means that all the three aks ara-s (, , ) in that square is
highly suitable for Kumar. An aks ara alone cannot form a bja and therefore is to be
made as a bja. Before his Guru decides on Kumars tma bja, he will have a look at
the other two bja-s , . Each bja has certain characteristics and based on the
characters they do either good or bad to the person concerend. In the present case
aksara is not auspicious and should not be used to form an tma bja. Therefore,
either or can be used. Between these two, is more auspicious and this alone
should be used to form an tma bja. Having decided to choose , this has to be
converted into a bja by adding (r). is chosen because is a very auspicious
as well as a powerful aks ara and belongs to Agni and ( ) is kmakal.
Thus + + = (mr) becomes the tma bja of Kumar. In the foregoing
discussion, the decision was not made on his horoscope, but only the first letter of
his name.
It is always better to choose the square that falls in the second row and second
column or third row and third column from the name square. However, third column
and third row from the name square is the most beneficial which is known as
susiddha square (the efficacious and having superhuman powers). As said earlier
that each letter has got certain qualities and before determining the tma bja, the
nature and quality of the aks ara is to be ascertained. However, the fourth column
and fourth row are to be totally avoided.
Once tma bja is arrived, his Guru should initiate this to his disciple. The disciple
should be asked to test its efficacy by reciting the tma bja for a few days. This is
necessary to avoid any unnoticed and overlooked human errors while computing the
bja. If the disciple feels the positive vibration from the tma bja, then it perfectly
suits him. On the contrary, if the disciple faces some difficulties during this period,
this tma bja should be discontinued and another one should be chosen. Once the
tma bja suits the disciple, his Guru will advise him how to use this while reciting
various mantras. Generally tma bja can be prefixed and suffixed to a mantra.
Alternatively, his Guru may advise him to recite only tma bja. This is applicable in

the case of advanced disciples who practice more meditation. tma bja should be
aligned with ones breath for quick results. If one mentally recites the right tma bja,
attaining siddhi is possible in a short time say a month or two at the maximum.