What is Rinanubandha?
The word 'rina'
connotes the past karmic debts, to
be either repaid or received back by a person in the
present birth. As a result of the karmic impacts
made by the relationships that existed in their
past lives and each other's doings in earlier
births, people get re-connected in the present
life with changed circumstances, so that their
activities in this life facilitate the settling of
According to Vedic Philosophy, it
is a basic fact that the birth of each and every
individual takes place with some specific purposes
like enjoying the fruits of one's good deeds done in
past lives, enduring the pain and punishment for the
sins committed, repaying one's karmic debts,
facilitating the manifestation, evolution or completion
of the journey of other related souls, etc.,. This karmic
debt is called in general as rina
But, according to Vedic scriptures, every human being
is born with three types of debts which are to be
repaid in this life.
They are: debt to gods (Deva
rina), to sages (Rishi rina) and to ancestors (Pitru
As mentioned in Taittiriya Samhita (VI. 3.
any human being is born with three types of
rinas at birth and he owes brahmacharya to sages,
sacrifices to gods and progeny to pitrus. These are
popularly known as Rina Thraya
Generally, it is believed that a fitting repayment of
the three spiritual debts to rishis, gods and ancestors
is by studying and propagating the ancient lore, by
performing sacrificial worships (yajnas) and by
begetting children and rearing them up as worthy
citizens, respectively. But, in Mahabharatha
types of debts (Pancha rina) are mentioned. That
is, two more debts (rinas) are added to Rina thraya.
In Adi Parva
(120- 17-20), the debt to all human beings Nara Rina) that is to be paid off by being
good and kind to all the living beings and in AnusÔsana
Parva (37.17) the debt to guests .(Athithi rina)
redeemed by taking good care of our guests are also
included. Thus, all human beings owe five debts
at birth itself. Out of these, Nara
Rina is to be treated with extra importance
because it deals with the pending rinas among
all human beings, either one-way from one to
another or both ways mutually, which manifests
in individual horoscopes in different forms not
only as close family relationships such as parents,
spouse, children, co-borns, etc but also as friends,
servants, colleagues, neighbours, acquaintances,
Incidentally, it is pointed out that according to Lal
, 9 rinas
exist. They are: 1) Debt to Father
2) Debt to Mother (matru rina)
to self/Personal debt (jaathi rina)
4) Debt to wife
5) Debt to relatives (rishtadhaari ka
rina) 6) Debt to Daughter & sister (beti behan ka
7) Atrocious debt (Jaalimaana rina/
8) Debt to the unborn
(anjanme rina) 9) Debt to Gods/nature (Dargahi
But, as the system of delineation
adopted in Lal Kitab is basically different from the
classical ones, these rinas are not considered in our
discussion and this article is restricted to Parashara
The word anubandha means a 'tie-up' or 'bond'. As such, rinanubandha connotes the bondage created between various relationships acquired by a person in present life, owing to his past karmic debts/influences. As already said, all sorts of acquaintances and relationships of a native have their root in past karmic links.
But, the close family relationships such as parents, spouse, children and co-borns affect the native at the first level and hence, they need to be primarily examined, so that these relationships are better understood and necessary care is taken to foster the same and if required, suitable precautions are exercised for maintaining a better social relationship. Most often, we may need to check even the friendly relationships between two persons or servant-master relationships as well, because many times they also play key roles in either helping or troubling a person which results in creating far-reaching impacts in life. However, as already mentioned, rinanubandha between close family relationships are only being discussed in this write-up, so as to restrict it to a reasonable length.
Rules for assessing Rinanubandha
Rinanubandha between two individuals is an esoteric issue and a complex one as well. Understanding it astrologically necessitates a sound knowledge and a clear understanding of many secret principles of Vedic Astrology together with an exposure to Karma theory. By definition, rinanubandha is bondage between two individuals. As such, we need to necessarily employ the horoscopes of both of them, in assessing their rinanubandha. After a thorough study of the classical principles of horoscopy, it has been found that if any of the following combinations is present in the birth charts of the two natives, then we may conclude that there is rinanubandha between them in their present birth:
áAs a general rule, if the three focal points of a horoscope (i.e., Ascendant, natal Moon-sign and natal Sun-sign) of two individuals are SAME or in mutual angles or trines, then surely some rinanubandha is said to exist between the two. There are 6 conditions possible as follows:
áAscendant of one to/from the other
áNatal Moon-sign of one to/from the other
áNatal Sun-sign of one to/from the other á
áAscendant of one to/from the natal moon-sign of the other
áAscendant of one to/from the natal Sun-sign of the other
áNatal Moon-sign of one to/from the natal Sun-sign of the other. Not only that, any inter-link among the lords of these three signs or among the Ascendant lord, Sun and Moon of the two individuals would also means that there is some sort of rinanubandha.
áRinanubandha is also said to exist under the following conditions:
áThe lords of the above mentioned signs are in mutual trines or angles
áThe sign dispositors of the above mentioned signs are in mutual trines or angles á
áThe Navamsa signs of the above mentioned signs are in mutual tines or angles
áThe lords of the above mentioned signs are in mutual exaltation/debilitation signs
áThe stellar dispositors of the lords of the above mentioned signs are having mutual sambandha (5 types of relationships as per Phaladeepika ch.15, sl.30) among them
The lords of the above mentioned signs are in the stars of their sign dispositors.
áOut of the many conditions possible as detailed above, more the number of such inter-links more strong would the bondage between the two.
If the Rinanubadha is through angular placements, it indicates a mutual dependency while their placements in trines indicate a mutually beneficial relationship getting fostered for the welfare of both the individuals. A mixture of both would obviously mean a well forged relationship for both mutual support and prosperity.
áIn Mela –Meli
á(Kannada) (Ch.9) by Sri. B.G. Acharya, the following slokas have been provided by the author for assessing the rinanubandha between the prospective bride and the groom, while checking compatibility of horoscopes for marriage.
These slokas list out the conditions in which rinanubandha is said to exist:
“Lagnaadipo vaa madanaadipo vaa yaatoyadheeye bhavane amsake vaa Tatkshetrajaatam pravadeth kalatram pumso anganaayaascha pathim tathaiva”
The sign occupied by the lagna lord or 7thálord of one falls in the lagna or Chandra Rasi of another;
áThe lagna or Moon of one occupying the signs of navamsa dispositors of lagnalord or 7thálord of another.
áThe lagna or Moon of one occupying the stars of ásign dispositor of lagnalord or 7thálord of another
áNavamsa of 7tháhouse of one becomes the Lagna of another.
“Bharyaadipasthitham Kshetram Bharyaayaa janmabham viduh:
Tasyochcham Tasyaneecham vaa tadamsam vaatha nirdheesheth”
áThe lagna or Moon of one occupying the exaltation or debilitations signs of the rasi dispositor of lagna lord or 7thálord of another.
áThe lagna or Moon of one occupying the exaltation or debilitation signs of navamsa dispositors of lagna lord or 7thálord of another
áThe lagna or Moon of one occupying the signs of planets posited in lagna or 7tháhouse.
áThe planet posited in lagna or 7tháhouse of one occupying the lagna or 7tháhouse of another.
áIf the longitudinal difference between the Venus of one to another is within 90 degrees there are chances of marriage materializing between such pair.
áIf the longitudinal difference between the Venus of one to another is from 90 degrees to 120 degrees, there are chances of marriage materializing between such pair after much efforts.
áIf from the sign occupied by the Venus of male chart the sign occupied the Venus of female chart falls in 6tháor 8tháhouse, then marriage will not materialise between such a pair.
(Incidentally, these points may also be used for checking the rinanubandha between the couple, who are already married in order to get a better insight into their relationship).
áIn addition to the above, it may be noted that significant additional clues could certainly be obtained from Saptamsa, Navamsa and Dwadasamsa on rinanubandha between the native and his children, spouse and parents respectively.
If we check the horoscopes using the above rules, we would be able to know clearly whether rinanubandha exists or not between two individuals. But, it is not enough, if we only know that there is rinanubandha.Once the presence of Rinanubandha is confirmed, then other questions arise, such as whether the pending rinas would get dispensed within the present birth or not, what is the nature of pending rinas, who owes to whom, etc. As the possibilities in respect of these factors are person-specific and are not common to both of them (as the combinations present in the individual charts differ from one another), their personal horoscopes need to be examined separately for knowing these information.
Horoscope: Pandit Jawaharlal Nehru
Horoscope: Smt. Indira Gandhi
Examining the Rinanubandha between the natives of Horoscope 1 & 2 (Father & Daughter)
1 is the horoscope of Pandit Jawaharlal Nehru
áand Horoscope 2 is that of Smt. Indira Gandhi
. The following four points are easily noticeable in these two charts:
1) The Ascendants of both horoscopes are same i.e., Cancer.
2) The Sun signs of both the horoscopes are same i.e., Scorpio.
3) The Moon Signs of the horoscopes are not only in mutual angles, but also in 1/7 axis.
4) The lords of Ascendants are aspecting each other mutually.
These striking interlinks between the horoscopes testify the fact that there was a strong bond of Rinanubandha between the two natives as father and daughter.
Assessing the nature of Rinanubandha
In Horoscopes 1, Lord of Rinasthana, Jupiter (which is also the lord of 9tháhouse signifying luck and prarabda in this life), is occupying its own house in 6tháand is conjoined with Ketu which is in own star (moola 4thápada) and goes to Cancer Navamsa, which happens to be the natal Ascendant of both the natives. Jupiter aspects the 2ndáand10tháhouses along with Ketu. This indicates that the native has some pending Rina to be dispensed with in this life, through the significations of Jupiter, 2ndáand the 10tháhouse. Mars, the Yoga karaka (lord of 5thá& 10th) to Cancer Ascendant, is occupying the 3rdáhouse (effort) and is aspecting both Rinasthana (6th) and its lord Jupiter (also 9thálord) apart from the 9tháand 10tháhouses. Thus, Jupiter goes under the benefic influence of Mars, which resulted in the birth of a karma putri
áwho was his only legal heir, as well as his political successor. It is a widely known fact that the native was well supported by his daughter, both in his personal and professional fronts, and their relationship was mutually favourable to each other.
In Horoscopes chart 2, Lord of rinasthana Jupiter (who is also the lord of 9tháhouse signifying luck and prarabda in this life) is occupying 11tháhouse (6tháto 6th) and is retrograde and Vargottama there in a friendly star (Rohini 2ndápada), whose lord Moon is the lord of Cancer which happens to be the natal Ascendant of both the natives. Its sign dispositor Venus is occupying the 6tháhouse along with Rahu. This parivarthana paved way for the fulfilment of her goal in politics and ensured success, for which she was groomed into by her father. She has the distinction of being the only female Prime Minister of this country so far and also the second longest-serving Indian Prime Minister after her father. But, the native’s rina in respect of her children is a mixed-bag, which we shall discuss when we examine Horoscope 2&3 together.
Who owed to whom ?
In Horoscopes 1, Jupiter is posited in own house and receives the benefic aspect of 5thálord Mars. Hence, the native had received his due from his child. In Horoscope 2, 9thá&6thálord Jupiter is occupying 11tháhouse in parivarthana with 11thálord and is aspecting both 5tháhouse and also lord of Ascendant Moon. Hence, the native received her due from her father. Thus, it was a give and take relationship, and both were mutually benefitted by each other.
Horoscope-3: Sri. Sanjay Gandhi :
Examining the Rinanubandha between the natives of Horoscopes 2 & 3(Mother & Son)
Horoscope 3 belongs to Sri. Sanjay Gandhi
, the younger son of Smt.Indira Gandhi.
1) The Ascendants of both the horoscopes are in mutual angles in 1/7 axis (Cancer/Capricorn).
2) The Ascendant lords are occupying 7tháhouse in both the charts. As such, they mutually occupy each other’s Ascendant i.e., the lord of Ascendant of chart 2 is in the Ascendant of Horoscope 3 and vice versa.
3) The Sun signs of both the charts are same i.e., Scorpio.
4) The Rasi dispositors of their Moon signs (Saturn and Sun) are in mutual trines in both the charts (Cancer and Scorpio).
These combinations confirm that both the natives had a strong bond of Rinanubandha, as Mother and Son.
Assessing the nature of Rinanubandha
In Horoscope2, the 2ndáand 5thálords have exchanged their signs (parivarthana) and 5thálord Mars is aspects 5tháhouse from 2ndáhouse. But, 5tháhouse is afflicted by the occupancy of 3rdáand 12thálord Mercury which also afflicts 2ndálord Sun. The aspect of retrograde 6th&9thálord (Jupiter) on 5tháhouse and its Parivarthana with Venus (4thá& 11thálord and badhaka to cancer Ascendant) adds fuel to the fire, creating problems from children. áá
In Horoscope 3, 6tháhouse is empty; but, aspected by Mars (lord of 4 &11). 6th&9thálord Mercury is occupying 11tháhouse (6tháto 6th), which is the Badhaka-sthana for the native. Mars (badhaka) aspects the Ascendant lord also. The inimical conjunction of Jupiter and Venus was also adversely influencing 4tháhouse by aspect. Jupiter also aspects rinasthana (6thá). As such, the native had a generally troubled relationship with his mother which was providential (9th). á
The role of Badhaka-sthanas and their lords may be specifically noted in both the horoscopes. In horoscope 2, the lords of rina (6th) and badhaka (11th) sthanas have exchanged their signs and are afflicting the 5tháhouse (putra sthana). In chart 3, the rasi dispositor of badhaka lord is afflicting the 4tháhouse with 4thálord Mars aspecting 6tháhouse and 6thá& 9thálord Mercury occupying the badhakasthana. These combinations have strained the relationship between the Mother and the Son. á
Who owed to whom ?
In Horoscope 2(Mother), áthe 6thálord Jupiter aspects 5tháhouse (12tháto 6thá- expending the rina) from Badhaka-sthana and 4thá& 11thálord Venus is afflicted in 6tháhouse. That means, the native had to give back her due to her children, in the form of badha from them by sacrificing her comfort (4) and fulfilment (11). In Horoscope 3(son), the 4thálord Mars aspects 6tháhouse and the Ascendant lord Saturn. Three planets - Jupiter (3rdáand 12thálord), Venus (5thá&10thálord) and Saturn (Ascendant and 2ndálord) are aspect the 4tháhouse. áThese combinations confirm that the native was destined to get back his karmic dues from his Mother. ááá
Horoscope 4: Smt. Maneka Gandhi (Daughterin-law of Indira Gandhi)
Horoscope 4 is the horoscope of Smt. Maneka Gandhi, who is presently a Minister in the Union cabinet and she is the wife of Sri.Sanjay Gandhi. Let us assess the rinanubandha between the natives of Horoscope 3 &4. áá
Examining the Rinanubandha between the natives of Horoscope 3 & 4 (Husband and Wife)
áThe Ascendants of both the charts are in mutual angles in 1/7 axis (Cancer/Capricorn).
The lord of Ascendant of chart 3 (Saturn) is in the Ascendant of Chart 4 and Ascendant lord of chart 4 (Moon) is occupying
an angle (4tháhouse) from the Ascendant of Chart 3.
áThe Sun signs of both the charts are in mutually angular house (4/10).
áThe Moon signs are in mutual trines (5/9) with respect to each other (Leo & Aries).
áThe birth stars of both the natives are ruled by the same planet i.e., Ketu.
These points substantiate the fact that both the natives had a strong bond of Rinanubandha.
Assessing the nature of Rinanubandha
Rahu and Ketu are in 5/11 axis in both the charts. Mars (the 5thálord) in chart4 is in a mutually angular house to Venus (5thálord) in chart 3 (i.e., samasaptaka). Hence, they had love marriage. In Horoscope 3, 6thálord Mercury & 8thálord Sun aspect 5tháhouse. In chart 4, 6thálord Jupiter and 4thá& 11thálord Venus (also badhaka) aspect 6tháhouse from 2ndáand 12tháhouses respectively indicating that some pending rina is to be dispensed in this life with regard to her family. The Moon in 8tháhouse in chart 3 without any benefic aspects and retrograde Mars in 8tháhouse in chart 4 have shortened their marital life, despite the aspect of Jupiter on Mars in chart, as it is the lord of Rinasthana also for chart4 and it has obeyed her Providence, in causing an early widowhood.
Who owed to whom ?
As already pointed out, the native of Horoscope 4 had to providentially pay back her karmic debts to the native of Horoscope 3.
As could be seen from the above discussion, Rinanubandha certainly existed among these natives, due to which they have become the family members of one of the most influential families in the history of Indian sub-continent. In conclusion, it is reiterated that rinanubandha among the family members can be clearly understood by an ingenious application and judicious interpretation of the combinations in the natal charts, and it is certainly possible to know astrologically, not only the nature of relationships, but also whether a native is destined to get affected or benefitted from them.