When the Moon sign lord, which is a form of Viṣṇu, also becomes the ātmakāraka (a form of Bhairava Śiva – aṣṭamūrti), then a merger of the Viṣṇu and Śiva principles occurs. This is taught as the jñāna-miśra-bhakti by the pañca sakhā of Jagannāth path. This path is not in sthula oṁkāra (auṁ औं) and instead is in the silent nāda (⌣) that is Maheśvara and is thus, without sound. The chitta takes the nirbīja samādhi route and refuses to succumb to any spoken mantra.

In both these charts the śubhapati is also the ātmakāraka indicating an evolution in the spiritual path of the Harihara liṅga since śubhapati is also ātmakāraka.

The second similarity is in the tattva level of the ātmakāraka.

• Sanjay Rath Sat-AK→Cp rises to vāyu tattva.
• Viṣṭi Larsen Rāhu-AK ⇋ Mo » is like Ra-Vi and rises to vāyu tattva level.

Śubhapati as ātmakāraka is sufficient condition to take the Harihara-liṅga path causing the manas to follow the kevala yoga path → Maheśvara nāda. However if the ātmakāraka is also retrograde, it is fighting to reverse this whole creation path [see examples of Ramakrishna, Prabhupāda]. And in addition, when it rises to the tattva level then its objective is to go to the spiritual-sky called ‘dharma-megha’ » ⑩ chitta: dharma-megha samādhi.

Note that an important principle related to parivartana has been used. In the second chart, the Rāhu-AK continues in Karkaṭa but the parivartana yoga causes it to struggle to rise to the vāyu tattva showing exemplary strength but only after the parivartana. So long as a native unconsciously resists the parivartana, this rise if delayed. But in the first chart Śani-AK is already in the tattva level at birth. It is very interesting to note that this is in the Jagannāth rising (Makara ♑) and Jagannāth sleeping (Karkaṭa ♋) axis. One was reborn in the land of Jagannāth and the other was reborn far away across the oceans. Yet exactly in October 2002 the mighty Jagannāth brought them to together to initiate the vedāṅga jyotiṣa journey.

So, who were these two souls? Many years earlier Viṣṭi had asked me for a name for his publications, teachings and things to be done – we chose a name that would be so familiar to him – Rama [a shorter form of a name he had in a past life]