Library
The classical Vedic literature names hundreds of named yoga combinations, each a specific structural arrangement of planets across signs, houses and dignity states. The yoga library is the catalogue of these named structures. A chart that activates a named yoga carries the classical interpretive consequence the literature attributes to it. The chart that does not activate the yoga does not carry that consequence. Yoga detection is therefore the deterministic step that turns a chart into a structural reading. This note documents the principal yoga families Tempora's chart-side engine evaluates per chart per query date (the Pancha Mahapurusha pentad, the Raja and Dhana families, the Vipareeta variant, and the Gaja Kesari, Budhaditya, Chandra-Mangala and Kemadruma yogas), the classical sources each rule draws from, and how the yoga-firing report on a given chart is generated. A worked example on the India 1947 chart shows the yoga assessment on a chart whose structure is widely cited in mundane research.
1. Why Yoga Detection Matters
A Vedic chart is a state vector. Nine planetary positions, twelve houses, twenty-seven nakshatras, the lagna at the eastern horizon, the dignity status of every planet in every sign. From this state vector the classical sources read named structural patterns. The patterns have names. Each name carries a specific interpretive consequence the literature attributes to charts in which the pattern fires. The catalogue of named patterns is the yoga library.
The classical literature on yoga is extensive. The Brihat Parashara Hora Shastra runs to dozens of chapters on yogas. The Phaladeepika, Saravali, Jaimini Sutras, Mansagari and Brihat Jataka each contribute additional families. Across the corpus the catalogued patterns number in the hundreds. Many overlap. Some contradict at the edges. The discipline of building a research-firm-grade yoga library is to identify the structural patterns whose definitions are precise enough that any third party reading the same chart would agree on whether the yoga fires.
The discipline matters because yoga is the step that turns a chart from a state vector into a reading. A chart with Mars in Aries in the tenth house is structurally different from a chart with Mars in Cancer in the third. The classical sources name the first the Ruchaka mahapurusha yoga and attribute specific consequences (martial authority, command, discipline) to it. The chart with Mars in Cancer in the third is not Ruchaka; the classical reading does not attach. The deterministic yoga-firing decision is the gate that separates a structural claim from a free-form interpretive one.
For any named yoga in the library, the firing decision is deterministic: given the chart positions and dignities, the yoga either fires or it does not fire. The rule has classical sources. The classical sources give the rule its definition. The chart-side engine evaluates each rule against the chart and reports the firing state. Two independent practitioners running the same chart against the same library will produce the same firing report.
2. The Pancha Mahapurusha Pentad
The five Pancha Mahapurusha (five great-person) yogas are the most structurally clean in the classical library. Each is defined as one of the five non-luminary planets (Mars, Mercury, Jupiter, Venus, Saturn) sitting in its own sign or exaltation sign and additionally placed in a kendra (angular) house from the lagna or from the Moon. The five rules are named after the planet that produces them.
Ruchaka yoga (Mars). Mars placed in Aries, Scorpio (own signs) or Capricorn (exaltation), additionally in a kendra house (1st, 4th, 7th or 10th) from the lagna or Moon. Classical signification: martial command, physical strength, directness, the capacity to lead under pressure. Source: Saravali, Phaladeepika.
Bhadra yoga (Mercury). Mercury placed in Gemini, Virgo (own signs, with Virgo also exaltation), additionally in a kendra. Classical signification: intellectual clarity, articulate communication, commercial acuity, learning. Source: Saravali, Brihat Parashara Hora Shastra.
Hamsa yoga (Jupiter). Jupiter placed in Sagittarius, Pisces (own signs) or Cancer (exaltation), additionally in a kendra. Classical signification: wisdom, scholarship, righteousness, ethical authority, dharma-aligned action. Source: Phaladeepika.
Malavya yoga (Venus). Venus placed in Taurus, Libra (own signs) or Pisces (exaltation), additionally in a kendra. Classical signification: aesthetic refinement, artistic ability, partnership-orientation, cultural authority. Source: Saravali.
Shasha yoga (Saturn). Saturn placed in Capricorn, Aquarius (own signs) or Libra (exaltation), additionally in a kendra. Classical signification: discipline, structure, slow institutional building, mastery over masses or labour, perseverance. Source: Saravali, Brihat Parashara Hora Shastra.
The Pancha Mahapurusha library is among the cleanest to detect deterministically. Each rule requires only the planet's sign and the planet's house from the lagna (and additionally from the Moon, for the variant convention that admits Moon-kendra placement as well). No interpretive judgment enters the firing decision. The engine evaluates each chart against all five rules and reports the firing state in a single pass.
3. Raja Yogas: The Royal Combinations
The Raja yoga family is the largest and most diverse in the classical library. The defining structural feature is a combination of a kendra lord (the ruler of the 1st, 4th, 7th or 10th house) with a trikona lord (the ruler of the 1st, 5th or 9th house). When the kendra and trikona lords combine, mutually aspect or exchange signs, the chart carries the Raja yoga signature. The classical signification is elevation, social ascent, recognition and the structural conditions for substantial achievement.
Several variants of Raja yoga exist in the literature. The simplest is the conjunction variant: a kendra lord and a trikona lord sit in the same house. The mutual aspect variant requires the two lords to throw a classical aspect at each other (the seventh-house aspect each planet carries, plus the additional aspects Mars, Jupiter and Saturn carry). The Parivartana variant requires the two lords to exchange signs, where the kendra lord sits in the trikona lord's sign and vice versa. Each variant fires the Raja signature, with the Parivartana variant generally read as the strongest.
A subtlety is that the lagna lord is both the kendra lord (ruler of the 1st, which is a kendra house) and the trikona lord (ruler of the 1st, which is also a trikona house). The lagna lord on its own does not produce a Raja yoga; the rule requires a second planet whose rulership crosses the kendra-trikona boundary.
The classical literature names additional Raja yoga variants based on which specific kendra-trikona pair combines and the dignity state of each planet. The Tempora chart-side engine treats the family as a single rule with a sub-classification for which kendra-trikona pair fires, which variant (conjunction, mutual aspect, Parivartana) applies, and the dignity state of each contributing planet. The firing report lists the specific combination and the structural reading the combination supports.
4. Dhana Yogas: The Wealth Combinations
The Dhana yoga family is structurally adjacent to the Raja family but anchored in the wealth-significator houses (the 2nd, 5th, 9th and 11th). The defining feature is a combination of the lords of two of these houses, by conjunction, mutual aspect or sign exchange. The classical signification is the structural conditions for accumulated wealth.
The 2nd house in the classical literature signifies accumulated reserves and family wealth. The 5th signifies windfalls, intelligence-generated income and creative production. The 9th signifies inherited wealth, fortune and dharma-aligned prosperity. The 11th signifies income from external sources, gains and the conversion of effort into accumulated assets. Combinations among the rulers of these four houses each carry the Dhana yoga signature, with the specific reading colouring against which two houses combine.
An important subtlety in the Dhana library is that the second house carries an additional reading as a dusthana house (the 2nd from the 1st is a marak, a death-significator house in classical terms). The Dhana yoga involving the 2nd lord requires reading the chart's overall stress state to determine whether the wealth signature is structurally supported or compromised. The chart-side engine evaluates the Dhana family alongside the chart's overall structural stress to produce a reading that names both the wealth signature and any concurrent stress that qualifies it.
5. Vipareeta Raja Yogas: Strength From Adversity
The Vipareeta Raja yoga family is structurally counterintuitive. The defining feature is a combination among the lords of the three dusthana houses (the 6th, 8th and 12th). The dusthana houses are classically read as the houses of obstruction, transformation and loss respectively. The classical claim is that when the rulers of two of these houses combine, the negative significations of each cancel against the other and the chart carries an unexpected Raja signature anchored in the resolution of adversity.
The four named variants are widely attested:
Vimala yoga. The 12th lord placed in the 12th itself, or producing a self-contained 12th-house configuration. Classical reading: the chart carries the capacity to convert losses or expenditures into gain through structural discipline. The signification is unconventional but classical.
Harsha yoga. The 6th lord placed in the 6th itself, or in another dusthana. Classical reading: the chart carries the capacity to convert obstacles, opposition or service-driven labour into elevation. The signification is the resolution of adverse circumstances into structural achievement.
Sarala yoga. The 8th lord placed in the 8th itself, or in another dusthana. Classical reading: the chart carries the capacity to convert transformations or upheavals into achievement. The signification is anchored in the chart's resilience under structural stress.
The fourth Vipareeta variant in some classical lists is named under different conventions across sources (the Vimala-Harsha-Sarala triad is the core; some lists add a fourth or rename the variants). The Tempora engine reports all dusthana-lord combinations and classifies each against the classical naming where the convention is settled. Where the convention is unsettled, the engine reports the structural feature and names the variant ambiguity.
6. Gaja Kesari, Budhaditya, Chandra-Mangala and Kemadruma
Four additional yogas from the classical library carry interpretive consequence and are deterministically detectable.
Gaja Kesari yoga. Jupiter placed in a kendra from the Moon (in the 1st, 4th, 7th or 10th house counting from the Moon's sign). Classical signification: intelligence, scholarship, recognition, success that compounds across the life. The yoga is widely attested and structurally clean. The variant convention also requires Jupiter to be in dignity (own sign, exaltation, friendly sign or moolatrikona) for the yoga to fire at full strength.
Budhaditya yoga. Mercury and Sun in the same house, where Mercury is not combust (within the close orb of the Sun where its independent signification dilutes). Classical signification: intellectual brilliance combined with sovereign authority, the capacity to articulate position-of-power decisions clearly. The orb question (how close to the Sun before Mercury combusts) is read at the chart's natal positions per the engine's combustion rule.
Chandra-Mangala yoga. Moon and Mars in the same house or in mutual aspect. Classical signification: a structural drive that combines emotional intensity with martial energy. The reading is read for both elevating and stressful expressions depending on the dignity of each planet and the houses involved.
Kemadruma yoga. The absence of any planet in the houses immediately adjacent to the Moon (the 2nd and 12th from the Moon), and no planet other than the Sun in the same sign as the Moon. The classical reading is an absence-of-support yoga; the Moon is structurally isolated. The classical signification is hardship, lack of structural backing for emotional life. The yoga can be cancelled (Kemadruma Bhanga) by specific dignity-state conditions on the chart, which the engine evaluates as a sub-rule.
7. The Yoga-Firing Report
The Tempora chart-side engine evaluates each chart against the full yoga library and produces a firing report. The report names every yoga that fires, the specific structural feature that produces the firing, the classical source the rule draws from, and the dignity state of each contributing planet. For a chart that fires multiple yogas, the report names each yoga separately and lists the per-yoga structural feature without merging them.
The report does not weight the yogas. The classical literature is not unanimous on the relative strength of named yogas; some sources emphasise the Pancha Mahapurusha as structurally dominant, others emphasise the Raja yoga library, others emphasise specific Dhana or Vipareeta combinations as the chart's distinctive feature. The engine reports each yoga and leaves the per-chart reading to combine them. The reading layer is documented in subsequent notes.
What the report does provide is reproducibility. Two practitioners running the same chart against the same yoga library produce the same firing report. A claim that a chart's Hamsa yoga is the source of its structural elevation can be tested by recomputing the chart, verifying the Hamsa firing, and reading the chart against the classical Hamsa signification. A claim that a chart has no Hamsa yoga can be tested in the same way. The yoga library is the deterministic step that gates every downstream structural claim.
Every named yoga in the chart-side library carries a classical source attribution. The source is named in the firing report alongside the rule. Saravali, Phaladeepika, Brihat Parashara Hora Shastra, Brihat Jataka, Jaimini Sutras, Mansagari are the principal sources cited. A practitioner who wants to verify the rule definition can consult the named source. This is the discipline that distinguishes a research-firm yoga library from an informal interpretive practice.
8. Limitations
Three limitations are worth naming explicitly.
First, the unsettled-convention problem. Some yogas in the classical literature carry different definitions in different sources. The Kemadruma cancellation conditions, for example, are stated differently in different lists. The Tempora engine documents the convention applied to each rule and reports where alternative conventions would change the firing decision. The note discipline is to surface the ambiguity, not to hide it behind a single source.
Second, the reading-layer problem. A yoga firing is not a reading. A chart that fires Hamsa yoga is structurally elevated in the Jupiter signification, but the per-chart life expression of that elevation depends on the dasha period, transits, the chart's overall structural balance and the question being asked. The yoga library produces the structural input; the reading layer produces the per-chart interpretation. Confusing the two is the easy error.
Third, the orb-and-dignity precision problem. Several yogas (Budhaditya, the Pancha Mahapurusha variants that require dignity) depend on precise planetary positions and on the dignity-state convention applied. The engine documents the orbs used for combustion, the dignity tables for each sign, and the convention for friendly versus enemy signs. Different conventions produce different firing reports on edge-case charts. The convention applied is named in the report so any disagreement can be located precisely.
9. Implications for Research
The yoga library has three downstream consequences for the Tempora research register.
The first is for the chart-side engine's structural-promise layer. The yoga library is the rule family that produces the structural-promise reading on any chart. Whether a chart can hold the kind of elevation a forward-call claim depends on, or whether the chart is structurally compromised in a way that makes the call unsustainable, is read from the yoga firing report. The library is the source of the chart-side judgment that gates whether a published call is structurally supportable.
The second is for the canonical chart library. Each chart in the Tempora canonical library (the country founding charts, the market opening charts, the personality charts that anchor the public research register) carries a yoga firing report that documents the structural pattern the chart sits on. The firing report is fixed at chart computation; it does not change with transit. The structural-promise reading is therefore a baseline against which transit-modulated forward-call windows can be evaluated.
The third is for cross-research comparability. A Vedic research firm publishing a chart's yoga firing report creates a common ground with any independent researcher who reads the same yoga library against the same chart. Disagreements at the yoga layer are structural and resolvable. Disagreements at the reading layer are interpretive and require additional discussion. The yoga library is the layer at which the most progress on shared understanding is possible.
10. What This Note Establishes
The yoga library Tempora's chart-side engine evaluates is open and deterministic. The Pancha Mahapurusha pentad, the Raja and Dhana families, the Vipareeta variant, and the Gaja Kesari, Budhaditya, Chandra-Mangala and Kemadruma yogas each carry classical source attribution and deterministic firing rules. The library produces a per-chart firing report that two practitioners running the same chart agree on.
The reading layer that turns yoga firings into per-chart interpretations is the subject of subsequent notes. The structural-promise reading is the input to the forward-call discipline. The forward-call discipline depends on the chart-side reading being defensible against the chart, and the chart-side reading depends on the yoga firing report being reproducible. The library this note documents is the foundation that subsequent reading-layer work rests on.
All Tempora research notes are available at tempora.ltd. Readers who want to verify the yoga firing report on a specific chart can compute the chart against Swiss Ephemeris with True Pushya Paksha (per Note 002), apply the yoga library documented here, and reproduce the firing report independently. The library is open. The rules carry sources. The firing report is testable. The discipline depends on it.
11. Worked Example: The India 1947 Chart Yoga Firing Report
This section illustrates the yoga library on a specific chart. The chart is the Republic of India 1947 founding chart, cast for 15 August 1947 at 00:00 Indian Standard Time in New Delhi. The chart positions are documented in Note 003 and reproduced here for context. The yoga firing report is read directly from the chart positions against the library above.
Step 1: The chart positions
The India 1947 chart computed against Swiss Ephemeris with True Pushya Paksha ayanamsa carries the following sidereal positions for the planets that anchor the yoga library:
| Planet | Sign | Degree | Dignity |
|---|---|---|---|
| Sun | Cancer | 29.12° | Friendly |
| Moon | Cancer | 5.11° | Own sign |
| Mars | Gemini | 9.69° | Neutral |
| Mercury | Cancer | 26.50° | Enemy sign |
| Jupiter | Libra | 28.84° | Neutral |
| Venus | Cancer | 7.05° | Neutral |
| Saturn | Cancer | 19.99° | Enemy sign |
| Rahu | Taurus | 19.51° | Friendly |
| Ketu | Scorpio | 19.51° | Neutral |
The lagna for the chart at 00:00 IST New Delhi is Taurus, with Rahu sitting in the lagna sign. The Moon in Cancer makes Cancer the chart's Chandra lagna.
Step 2: Pancha Mahapurusha firing report
The Pancha Mahapurusha rules require each planet to sit in its own sign or exaltation sign, additionally placed in a kendra from the lagna or Moon. Reading down the pentad:
Ruchaka (Mars). Mars sits in Gemini, which is neither Mars's own sign (Aries or Scorpio) nor its exaltation (Capricorn). Ruchaka does not fire.
Bhadra (Mercury). Mercury sits in Cancer, which is Mercury's enemy sign. Bhadra does not fire.
Hamsa (Jupiter). Jupiter sits in Libra, which is Jupiter's neutral sign. Hamsa does not fire.
Malavya (Venus). Venus sits in Cancer, which is Venus's neutral sign. Malavya does not fire.
Shasha (Saturn). Saturn sits in Cancer, which is Saturn's enemy sign. Shasha does not fire.
The Pancha Mahapurusha pentad does not fire on the India 1947 chart. The chart does not carry the great-person structural signature in any of its five variants. This is a notable feature of the chart and consistent with the classical reading that the country chart is structurally a different shape from a personality chart that would carry one of the great-person signatures.
Step 3: Raja and Dhana yoga firing report
The Raja yoga family requires a kendra lord combined with a trikona lord. The lagna lord for Taurus is Venus. Venus sits in Cancer (the 3rd house from the Taurus lagna), with the Sun, Moon, Mercury and Saturn. Several combinations are in scope:
Venus (lagna lord, ruler of the 1st kendra and the 1st trikona) combined with the Moon (ruler of the 3rd, not a kendra or trikona house) does not fire a classical Raja yoga in the canonical kendra-trikona sense. The Sun, Mercury, Saturn each carry their own house-rulership combinations that need to be evaluated for kendra-trikona pairing.
Saturn is the lord of the 9th house (Capricorn) and the 10th house (Aquarius) from the Taurus lagna. Both are kendra-trikona houses (the 9th is a trikona, the 10th is a kendra). Saturn sits in Cancer in the 3rd, alongside the Moon. The Saturn-Moon conjunction therefore combines the 9th-and-10th lord with the lagna sign of the Chandra lagna. The classical reading evaluates this combination as a structural Raja yoga of the Saturn-anchored variant.
Mercury is the lord of the 2nd and 5th houses from the Taurus lagna. The 2nd is a Dhana house and the 5th is a trikona-and-Dhana house. Mercury in Cancer in the 3rd combined with Venus (the lagna lord) fires a structural Dhana yoga of the 2nd-and-5th-lord variant.
The chart fires multiple Raja and Dhana yoga combinations rooted in the Cancer stellium. The full firing report names each combination and the contributing planets. The structural reading is that the chart carries multiple structural-promise signatures anchored in the Cancer cluster, which is the chart's dominant structural feature.
Step 4: Vipareeta firing report
The Vipareeta family requires a dusthana lord combined with another dusthana lord. From the Taurus lagna, the 6th lord is Venus (ruling Libra), the 8th lord is Jupiter (ruling Sagittarius), and the 12th lord is Mars (ruling Aries). Venus in Cancer in the 3rd is not in a dusthana, so the standard Vimala-Harsha-Sarala self-placement variant does not fire on Venus. Jupiter in Libra in the 6th places the 8th lord in a dusthana, which fires a Sarala-variant signature. Mars in Gemini in the 2nd does not fire the Vimala variant on Mars.
The chart therefore fires a single Vipareeta variant (Jupiter as the 8th lord in the 6th, the Sarala configuration). The classical reading attaches resilience-under-stress to this configuration. The chart's capacity to convert structural transformations into structural achievement is the Sarala signature.
Step 5: Gaja Kesari, Budhaditya, Chandra-Mangala and Kemadruma report
Jupiter sits in Libra in the 4th house from the Cancer Moon. This places Jupiter in a kendra from the Moon, which fires Gaja Kesari yoga. Jupiter in Libra is in a neutral sign, so the firing strength is moderate rather than maximal, but the structural firing is clean. The classical signification attached to Gaja Kesari is intelligence and recognition, which is consistent with the chart's downstream reading.
The Sun at Cancer 29.12° and Mercury at Cancer 26.50° sit in the same house and within 2.62° of each other. Mercury within 12° of the Sun is classically combust. The chart fires Budhaditya yoga in the combust-Mercury variant, which the classical reading attaches a qualified intellectual-signature reading to (the intellect is structurally subordinated to the sovereign reading of the Sun). The yoga fires; the qualification is part of the firing report.
The Moon at Cancer 5.11° and Mars at Gemini 9.69° sit in adjacent signs, not in mutual aspect at the standard 7th-house orb. Chandra-Mangala does not fire on the standard convention.
The Moon at Cancer 5.11° has Venus in the same sign and Saturn in the same sign (both in Cancer). The 2nd house from the Moon (Leo) carries no planets in the chart, and the 12th house from the Moon (Gemini) carries Mars. The presence of Mars in the 12th from the Moon means the chart does not fire Kemadruma yoga; the Moon is structurally supported by the adjacent placement of Mars.
Step 6: Summary of the firing report
The India 1947 chart yoga firing report:
- Pancha Mahapurusha pentad: does not fire
- Multiple Raja yoga combinations rooted in the Cancer stellium (Saturn-Moon as 9th/10th lord with Chandra lagna; Venus combinations with stellium planets)
- Dhana yoga combinations on the 2nd-5th lord axis through Mercury and Venus
- Sarala (Vipareeta) on Jupiter as 8th lord in 6th
- Gaja Kesari on Jupiter in 4th from Moon (moderate strength, Jupiter in neutral sign)
- Budhaditya in combust-Mercury variant
- Chandra-Mangala does not fire
- Kemadruma does not fire (Moon supported by adjacent Mars)
The structural reading the firing report supports is that the chart carries multiple structural-promise signatures (Raja, Dhana, Sarala, Gaja Kesari) anchored in the Cancer stellium and the Jupiter placement, with the absence of the Pancha Mahapurusha pentad noting that the chart is structurally a country-founding chart rather than a personality chart that would typically carry one of the five great-person yogas. The classical reading the firing report supports is consistent with the country's long-arc structural-elevation history through the documented dasha periods of the chart (per Note 003).
The yoga firing report above is the deterministic output of the chart-side library applied to the India 1947 chart positions. Each named yoga is checked against its classical rule definition. Two practitioners running the same library against the same chart produce the same firing report. The library's rules carry classical source attribution (Saravali, Phaladeepika, Brihat Parashara Hora Shastra and adjacent sources) as named in Sections 2 through 6 above.
Chart positions verified against the canonical natal record archived alongside Notes 002 and 003.
The reader who wants to verify this worked example independently can do so against any Vedic computation stack that produces sidereal positions to a fraction of a degree and applies the yoga rules to the standard kendra-trikona convention. The chart inputs are 15 August 1947 at 00:00 IST in New Delhi; the substrate is Swiss Ephemeris with True Pushya Paksha (per Note 002); the rule definitions are the classical sources named in Sections 2 through 6 of this note. The firing report should match the summary above on any compatible stack.
11. Frequently asked
What is a yoga in Vedic astrology?
A yoga is a named structural arrangement of planets across signs, houses and dignity states that the classical literature attributes a specific interpretive consequence to. The classical sources catalogue hundreds of named yogas, each defined by a precise structural condition. A chart that meets the condition fires the yoga and carries its classical signification. A chart that does not meet the condition does not fire the yoga.
What are the Pancha Mahapurusha yogas?
The Pancha Mahapurusha (five great-person) yogas are the structural pentad named after the five non-luminary planets. Each requires the named planet (Mars for Ruchaka, Mercury for Bhadra, Jupiter for Hamsa, Venus for Malavya, Saturn for Shasha) to sit in its own sign or exaltation sign and additionally in a kendra (angular) house from the lagna or Moon. Each carries a specific classical signification anchored in the planet that produces it.
What is a Raja yoga?
A Raja yoga is a combination of a kendra house lord (ruler of the 1st, 4th, 7th or 10th house) with a trikona house lord (ruler of the 1st, 5th or 9th house). The combination can be by conjunction, mutual aspect or sign exchange. The classical signification of the family is elevation, recognition and the structural conditions for substantial achievement.
What is a Vipareeta Raja yoga?
A Vipareeta Raja yoga is a structurally counterintuitive combination among the rulers of the three dusthana houses (the 6th, 8th and 12th). The classical claim is that when the rulers of two dusthana houses combine, the negative significations cancel against one another and the chart carries an unexpected Raja signature anchored in the resolution of adversity. The named variants Vimala (12th in 12th), Harsha (6th in 6th or another dusthana) and Sarala (8th in 8th or another dusthana) each carry the classical signification.
How are yogas detected deterministically?
Each named yoga in the library carries a precise structural definition. Given the chart positions and dignity states, the yoga either fires or it does not fire. The chart-side engine evaluates each chart against the full library and produces a firing report that names every yoga in scope. Two practitioners running the same library against the same chart produce the same firing report.
Does a yoga firing mean a chart will achieve the yoga's signification?
A yoga firing is a structural input, not a final reading. The chart carries the structural condition the yoga attaches to. Whether the condition expresses in a given life depends on the dasha period, transits, the chart's overall structural balance and the question being asked. The yoga library produces the structural input; the reading layer combines it with the temporal scaffold and produces the per-chart interpretation.
Methods & Data
Tempora's calibration runs on the Swiss Ephemeris with the True Pushya Paksha ayanamsa by PVRN Rao. Lift figures are scored against a Monte Carlo baseline of 300 randomised draws per signature class.
Methodology: Calibrated lift · reconciliation condition discipline · Forward-call tracker