SAVol8June2010Indian.. - Saptarishis Astrology

Special Thanks
(In Alphabetical Order)
Anand Patil
A.V.Sundaram
Anuj Bahl
Bal Krishna Patel
Bhaskar Rao
Chandra Shetty
Dr. Vaish (Banaras)
Dr. Sanghavi
Jamnadas Ji (Banaras)
Narhari
Prabhakar Shukla
Prof Chandrama Pandey (Banaras Hindu University)
Prof. Ramchandra Pandey (Banaras Hindu University, ex-Jyotish
Head)
Prof.Chandramouli Upadhayay (Banaras Hindu University)
Late Prof P. K. Dongre
Rahul Mishra (Banaras)
Raja Rao
Rajesh Khambekar
Ravindra Kumar Gupta (Banaras)
Upendra Singh Bhadoriya
B.D.Vaghela
Vinay Patwardhan
Lorin Cerina (Croatia)
Nafisa Shaikh
Saptarishis Volunteer Team
(In Alphabetical Order)
Babaji
Bhushan. K
Babban Kumar Singh
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Shastry
Designers
(In Alphabetical Order)
Ajit Saini
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Copy Editors (In Alphabetical Order)
Andree Leclerc, Canada
A. K. Singh, India
Anup Das, India
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Dr.K.S.G.Saravanan, USA
DiNorah Nasturas, Canada
Lorin Cerina, Croatia
Rahul Vedi, Australia
Rushikesh Deshpande, U.K
Shahina Begum, U.K
Shanmukha, India
Shubhangi Naik, India
Sri Ganesh, India
Veneet Kumar, India
Venkat Ramana, India
Virendra Battu, India
Yenbeeyes, India
Grace & Inspiration
(In Alphabetical Order)
Alan Leo
Al-Biruni
Bepin Behari
C. G. Rajan
C. J. Krishnaswamy
C. S. Patel
C.E.O Carter
Chitnis
Dane Rudhyar
H.R.Shankar
Helena Blavatsky
J. N. Bhasin
Kepler
Lois Rodden
M. Khareghat
Meena
N. Sundara Rajan
Narendra Desai
Navathe
Ptolemy
P.S. Iyer
P.S. Sastri
Reinhold Ebertine
R. Lakshmanan
R.Santhanam
Richard Houck
S. Kannan
Sepharial
Seshadiri Iyer
Srikant Mehta
St. Germaine
V. Subramanium Shastry
Y. K. Pradhan
Translations & Proofing (In Alphabetical Order)
Anuj Bahl, India
Sai Krishna, India
Boiko Natali, Russia
Jagannadha Rao Eluri, India
N.Suryanarayan, India
Sriram Medapalli, India
Tushar Mestry, India

2 nd Anniversary
Saptarishis Astrology

Saptarishis Astrology Vol 8-June 2010
2 nd Anniversary Issue
CONTENT
No Article Author Page Pages
1 Vol 8 Publitorial Saptarishis Astrology 8 39
Western Astrology
2
Starry, Starry, Night - An Astrological Portrait of Vincent
van Gogh Andrew McDonald, England 47 10
3 BP Oil Spill In Gulf Constantine Semenov, Crimea 57 4
4 Fixed Stars: Interview with Diana K. Rosenberg Edith Hathaway, USA 61 61
Diana K. Rosenberg
5 Medusa's Head Diana K. Rosenberg, USA 122 15
6 An Ancient Horoscope Diana K. Rosenberg, USA 137 11
7 Tyson's Zodiac: Are There Really Fourteen Signs Diana K. Rosenberg, USA 148 7
8 Union Carbide & “The Mills Of God” Diana K. Rosenberg, USA 155 16
Robert Gover
9 Hyperinflation: Astrological Outlook 2010 Robert Gover, USA 171 11
10 Corporate Persons, Money and the Planets Robert Gover, USA 182 12
Luciano Drusetta
11 Extraterrestrial Astrology Luciano Drusetta, Italy 194 32
12 Orbital Astrology Luciano Drusetta, Italy 226 12
13 For the Application of Epistemology to Astrology Luciano Drusetta, Italy 238 5
14 Chronicle of a Debate Luciano Drusetta, Italy 243 8
15 Prediction, Providence & Power of ‘Self’ in Horary Deborah Houlding, U.K 251 22
16 Local Space Charts Christine Kaspers, Netherlands 273 7
17 Jupiter of SR in the Houses of the Solar Return Ciro Discepolo, Italy 280 7
Payam Nabarz
18 The Seven Planets Rite & How To Use it - Part I Payam Nabarz, England 287 10
19 The Seven Planets Rite & How To Use it - Part 2 Payam Nabarz, England 297 12
20 The Recreation of the Global Tree of Life Carl Johan Calleman, Sweden 309 3
in the Conscious Convergence
21 Astrology, Consciousness & Soul Tapan Das, Canada 312 7
22
Spiral Of Time And Comets In The Era Of Great Celestial
Conjunction
Sergey Smelyakov &
Jan Wicherink, Ukraine. 319 22
23 Plates Of Nephi Found T.Stokes, U.K 341 9
Indian Astrology

24 Vol 8 Publitorial Saptarishis Astrology 350 39
25 Saptarishis Astrology’s 2nd Annual FreeYagya Shastry, India 389 2
26 Fixed Stars: Interview with Diana K. Rosenberg Edith Hathaway, USA 391 60
27 Jupiter In Dual Signs Ashok Upadhaya, India 451 11
28 Vikriti Year 2010 - 2011 Chakrapani Ullal, USA 462 14
29
The Basis of the Vimshottari Dasha System found in Rig
Veda
Drs. Frans Langenkamp,
Netherlands 476 9
30 Astrology – The Guide Of Vastu Sunil Keshav Ghaisas, India 485 10
31 The Vedic Yearly Chart - New Moon In Pisces Steven Stuckey, USA 495 4
32 Clues From Ramayana & Timing Of Widowhood Shankar G. Hedge, India 499 8
33 Memoirs Of Shri Swamiji B.L. Parmar, India 507 4
34 Plates Of Nephi Found T.Stokes, U.K 511 2
35 Late Pravin Jagad’s Theory of Longevity Basilioli Sandro, Italy 513 18
Yenbeeyes
36 Saptarishis Nadi - Gemini Asc - Chart 5 Yenbeeyes, India 531 20
37 Saptarishis Nadi - Gemini Asc - Chart 6 Yenbeeyes, India 551 26
38 Krushna’s Ashtakavarga System Yenbeeyes, India 577 36
Abhishekha
39 The Logic Of Bhrighu Saral Paddhati-An Attempt Abhishekha, USA 613 8
40 A Comparative Study Of BSP Vs BCP Abhishekha, USA 621 8
41 The Mystery Of Planetary Deaths - 1 Abhishekha, USA 629 15
Saptarishis Astrology
42 Thy Notes - 3 Saptarishis Astrology 644 6
43 Bhrighu Chakra Paddathi -3 BCP & Vimshottari Dasa Saptarishis Astrology 650 13
44 Bhrighu Saral Paddati – 16 - Mars Reveals Saptarishis Astrology 663 13
45
Bhrighu Saral Paddathi - 17 - Rahus 9th aspect
Implementation Age Surasa & Friends, USA 676 13
Thy Experiments Towards Truth
46 The Sex Scandal Experiment Saptarishis Astrology 689 14
47 The Blue Lotus Technique Saptarishis Astrology 703 20
48 The How Of Death – A Clue. Saptarishis Astrology 723 22
49 Navamsa & Clue to Death – More Charts Saptarishis Astrology 745 7
50 Lomesha Degree Methodology Experiment Saptarishis Astrology 752 31
51 Preface to Secrets Of Shastiamsa Saptarishis Astrology 783 3
52 Secrets of Shastiamsa – I Saptarishis Astrology 786 11
53 Secrets of Shastiamsa – II, Bhrighu Chakra Paddathi (BCP) Saptarishis Astrology 797 5
54 Secrets of Shastiamsa – III, BCP cum BSP Saptarishis Astrology 802 7
55 The Exalted Jupiter’s Punch Saptarishis Astrology 809 13
Chandrashekhar Sharma
56 Late HaNamantasa Nemasa Katwe - 1 Chandrashekhar Sharma, India 822 5
57 Jyotish Phala Ratnamala Of Krishnamishra - 2 Chandrashekhar Sharma, India 827 33
58 Jyotish Phala Ratnamala Of Krishnamishra - 3 Chandrashekhar Sharma, India 860 26
Muhammad Imran
59 A New Look Into Dasanatha Muhammad Imran, Pakistan 886 16
60 When You Fall In Love Muhammad Imran, Pakistan 902 12
To Dr Raman With Love

Preface Saptarishis Astrology 914 2
61 On The System Of Bhrighu Pt. Ashutosh Ghosh, India 916 16
62 Nadi-Aroodam V. Venkataramana Rao, India 932 5
63 History & Origin Of Palmistry N. L. Desai, India 937 4
64 Esoterics Of The Pleiades - 1 T. S. Ramanujam, India 941 5
65 The Wonders of Nadi Astrology K. V. Venkataramanan, India 946 10
Andree Leclerc
66 The 6th House: Unfolding The Maze Andree Leclerc, Canada 956 9
67 The 8th House: Probing the Under-World Andree Leclerc, Canada 965 12
68 Padanadhamsa Dasa Iranganti Rangacharya, India 977 4
69 Dwara & Bahya in Jaimini Dasas
Iranganti Kalyan Raghavan,
India 981 5
70 New Method Of Horoscope Matching - Jaimini Style Jagdish Raj Ratra, India 986 22
71 Muhurta A concept to be amended as per Modern Times
Vijay ShriKrishna Jatakdar,
India 1008 7
72 Combinations of Power - Rahu & Ketu Joni Patry, USA 1015 35
73 The Fascinating Dashamamsha -2 K S Charak, India 1050 17
74 The Significance Of Birth Number In Horoscopes Acharya V. Kumar, India 1067 12
Veneet Kumar
75 The Original Lomasha Samhita - 1 Veneet Kumar, India 1079 47
76
Jaimini Sutras - 1 The Commentary of Venkatesha &
Balakrishnananda Saraswati Veneet Kumar, India 1126 30
Gayatri Devi Vasudev
77 Slimming Tips from Astrology Gayatri Devi Vasudev, India 1156 9
78 Definition of a Graha Gayatri Devi Vasudev, India 1165 7
79 The Enigma Called Arudhas – Part 2
Madhura Krishnamurthi Sastri,
India 1172 30
80 The Cosmic Harmony of Time & Space
Nunzia Coppola (Meskalila),
Italy 1202 17
81 Neecha Bhanga Rajayoga - A New Look O.P. Paliwal, India. 1219 6
82 Longevity & Life Span - Part 1 P.M. Gopalachary, India 1225 14
83 Using Kakshyas Effectively R.G.Krishnan, USA 1239 7
84 The Magic of Ashvagandha Rushikesh Deshpande, India 1246 4
Saptarishis Gurukul
Intro for Jataka Tatva 1
85 Sage Gautama’s Vidyashram Guru A.V. Sundaram 1251 8
86 Sage Bharadwaja’s Vidyashram Guru Ernst Wilhem 1259 4
87 Sage Kashyap's Vidyashram Guru Chandrashekhar Sharma 1263 7
88 Sage AngirasVidyashram Guru Daya Shanker 1270 7
89 Sage Jamadagni’s Vidyashram Guru Deepak Bisaria 1277 6
90 Sage Vashishtha's Vidyashram Guru Dr. K.S.Charak 1283 6
91 Sage Atris Vidyashram Guru Steven Stuckey 1289 7
92 Sage Bhrighus Vidyashram
Guru Dr. Suresh Chandra
Mishra 1296 4

93 Moon, Mind & Kemadruma Yoga Rajendra Rasiklal Shah, India 1300 9
94 Best Of AIAC Times AIAC, USA 1309 27
95 Shukra Nadi - 1 Vinodh Rajan, India 1336 6
96 Perils of a Wrong Muhurta - A Case Study Shanmukha, India 1342 10
97 Gulika – A Compilation A.G.Suresh Babu Shenoy, India 1352 21
98 Numerology in Astrology Ajitkumaar, Germany 1373 8
99 Characteristics of Different Ascendants Amitabh Tripathi, India 1381 8
100 The Punch of Hora & Sub Hora Venkat Ramana, India 1389 11
101 Observations of the Moon’s Nodes on the Personality Chiria, USA 1400 4
102 Jupiter Hampered by North Node
Babubhai N. Yodh &
B.D. Vaghela, India 1404 8
103 The Zodiac, Godhead & You Vic Di Cara, Japan 1412 4
104 Dnyaneshwari - Chapter 6 V.V.Shirvaikar, USA 1416 11
105 Nature & Characteristics of Signs Va. Da. Bhatt, India 1427 28
U.K.Jha
106 Arudha & Its Evaluation U.K.Jha, India 1455 10
107
What is the Correct Procedure for Computing Jaimini's
Chara Dasa U.K.Jha, India 1465 16
108
The Question of Calculating Dasa Period of Signs in Jaimini
Chara Dasa U.K.Jha, India 1481 6

Page 1 of 12
The Significance Of
Birth Number
In Horoscopes
By
Acharya V. Kumar, India.
Acharya V Kumar has been a
researcher in astrology with more than 11 of
his research papers being published in
various journals on Astrology & Vastu. His
journey started in 1989 & now he teaches
Astrology at AIFAS, Bangalore. He has
done M.A in Astrology and M.A in
Philosophy & Religion. He has received
several honors & in 2008 he was honored
as ‘ Pracharya In Astrology And Vaasthu’
by AIFAS, New Delhi through Bangalore
chapter II.
Astro-Numerology is the
method of examining the
significance of the interrelationship
between the horoscope
of a person and the various
Numbers calculated from his date
of birth. This method is based on
the fundamental belief that there
exists a link between both the
constituent methods of ‘Divination’
as the ultimate purpose of both
Astrology and Numerology is the
same. This article, based on the
author’s individual research, is an
effort to testify that belief.
In any horoscope the lord of
the Birth number happens to be one
of the most influential planets. It is
demonstrated here in, probably for
the very first time, the significant
role played in a native’s horoscope by
the planet ruling his Birth Number.
In order to make the
understanding easier, let us start with
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some of the basic principles of Astro-Numerology.
Basic Principles of Astro- Numerology
N
umerology as a system of prognostication is incomparable with
Astrology, for the latter is more evolved than the former. But, the
principles of Numerology could still be applied either exclusively or
in parallel with Astrology to get a better insight into prediction. For example,
the delineation of character, talents, mental tendencies, etc., are more easy with
Numerology than Astrology. In Astrology, although the general characteristics
of signs and planets which are used for delineating character, etc are well
defined, there is a necessity for synthesis of multiple influences which could
result in either a confusion or lack of clarity. But, in Numerology, each and
every number signifies certain unique characteristics, which are not modified by
any other influence.
The following basic points are to be remembered:-
1) The numbers from 1 to 9 are assigned lordships of 9 planets as follows: 1-
Sun, 2- Moon, 3- Jupiter, 4- Rahu (or negative Sun or Uranus), 5- Mercury,
6-Venus, 7- Ketu (or negative Moon or Neptune), 8- Saturn, 9- Mars. The
lordships shown in the brackets are suggested by some western authors on
Numerology. Although normally they are not preferred, because Vedic
Astrology does not recognize these planets, they do come-in handy at times in
actual practice.
2) The significations of each planet as per Astrology are attributed to the
respective numbers ruled by them in Numerology. For example, Sun is the
ruler of number 1 and hence number 1 signifies heat, light, creativity,
Government, leadership quality, etc. Similarly, Moon is the ruler of
number 2 and hence number 2 signifies motherly care, emotional attitude,
safety, security, etc & so on for other numbers.
3) Generally, the relationship among numbers such as compatibility, etc is
decided based on the natural friendship/ enmity among the planetary lords
ruling the numbers. For example, the numbers compatible with number 2
(ruled by Moon) are 1, 3 & 9 which are ruled respectively by Sun, Jupiter,

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and Mars. Other numbers are not compatible with number 2 because they
are ruled by either neutral or inimical planets.
4) The selection of favourable weekdays, favourable colors, favourable
Gemstones, etc are also decided based on the planetary lord of the Birth
Number and his natural relationship with other planets. For example, if
number 1 is the Birth Number of a person, his favourable weekdays would
be Sunday, Monday and Thursday which are respectively ruled by Sun,
Moon and Jupiter. Ruby ruled by Sun is his favourable Gemstone.
Favourable colors would be Red, White and Yellow being the colors of
Sun, Moon and Jupiter respectively.
5) The character, talents and tendencies are analyzed based on the planetary
significations of Birth & Fate Numbers. Some authors have additionally
employed the Astrological Number and Name Number also. Readers are
requested to refer to any standard work on Astro-Numerology for details
regarding the determination of the Birth, Fate, Name and Astrological
Numbers for any person. A small example would suffice –
Birth Date: 23 rd March, then add 2 +3 = 5 is Birth number.
Birth Date: 11 th June, then add 1+1=2 is Birth number.
Fate Number: 23 rd March 1959, then add 2+3 (date) + 3 (month) + 1+9+5+9
(year) = 32, reduce to single digit 3+2 = 5, so 5 is the Fate Number
Fate Number: 1 st Nov 1959, then add 0 + 1 (date) + 1 + 1 (month) + 1+9+5+9
(year) = 27, reduce to single digit, 2+7= 9, so 9 is the Fate Number
These rules are usually employed by almost all the practitioners. As
there are different systems in Numerology, depending up on whether one is
adopting the Chaldean, Pythagorean, Hebrew-Kabalah, Chinese or any other
system, the above rules would be subject to certain modifications besides
adding some more.
Additional rules for prediction
In addition to the above points, the following significant findings through the
author’s research are highly useful in prediction.
1) The character, talents and tendencies inherent in a person are influenced
greatly by all the four Numbers i.e., Birth, Fate, Name and Astrological

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numbers, the first two being more predominant than the rest. If a
particular number repeats among these, then its impact is further more
pronounced.
2) If three or more of the above four numbers is the same, then a sort of
eccentricity is noticed in the behavior of the individual in the areas
pertaining to the ruling Number.
3) Birth number is the most favourable number for an individual. The
Name number needs to be synchronized well with Birth number for
better success in life. In the absence of the same, significant hurdles in
progress are noticed in many cases.
4) For deciding compatibility among numbers, two different methods can
be employed. Both the methods work equally well.
First Method: This is similar to the grouping of planets in Astrology.
Numbers 1, 2, 3 & 9 belong to one group while 4, 5, 6, 7 & 8 belong to
another group. The numbers within a group are mutually friendly to
each other and are either inimical or neutral with numbers belonging to
the other group.
Group A 1 2 3 9
Group B 4 5 6 7 8
Second Method: The higher or lower harmonics of a number are
compatible to it. For example, 2, 4 & 8 are compatible with 1. Similarly,
6 and 9 are compatible with 3.
5) If both Birth number and Fate number belong to the same group as per
above groupings, both talents and luck are mutually supportive to the
progress of the individual. If they fall in different groups, it indicates
strenuous efforts and final results not commensurate with the quantum
of efforts.
6) The Birth number indicates the opportunities to be grabbed for success
while the Fate number indicates the direction in which the life would
progress and also the repetition of significant events in one’s life. For

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example, in selecting a suitable profession, Birth number indicates the
inclination or aptitude to a particular type of profession while the Fate
number indicates different fields in which one is capable of succeeding.
7) In some cases, the most influential planet in the horoscope happens to
be the lord of the Birth number.
8) In the horoscope, an intimate connection (by conjunction, aspect or
exchange) exists between the rulers of both Birth and Fate numbers at
Sign/ star level.
9) In many cases, the lord of Birth number significantly influences the
Lagna sign/ Star lord or the Rasi sign /Star lord or becomes the Star lord
of the longitude of Lagna.
10) If the Birth and Fate numbers are same, its planetary lord gets extra
strength like Digbala or Vargottamamsa.
11) Usually, if the Birth Number for a native is one among the numbers 2, 4, 7
& 8, the native meets with certain unhappy or unfortunate moments in
life, irrespective of other planetary influences in the horoscope. Such natives
experience a sort of instability and uncertainty in their lives.
Thus, it is concluded that the lord of Birth number happens to be one of
the most influential planets in any horoscope.
Case Studies
Let us take up a few case studies for illustration of the above principles.
Case no.1: Horoscope of a Male
Birth Details:
D.O.B: 01-11-1959,
T. O.B: 06.24 PM,
P.O.B: Bangalore, Karnataka, India
Relevant Details in Numerology:
Birth No. is 1 (Sun) and Fate no. is 9 (Mars)

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Analysis:
Sun, the lord of Birth number 1, is conjoined with lord of ascendant Mars and
4 th lord Moon in 7 th house. Sun is aspecting the ascendant. Sun is in
parivarthana (exchange of house) with Venus. Both the planets Mars and Sun
(being the lords of Fate and Birth numbers respectively) simultaneously
influence both the Moon-sign and the Ascendant of the individual.
The ascendant lord Mars being posited in 7 th house aspects 10 th house as well.
This combination satisfies principle nos. 5 to 9 enumerated above. As a result
of these combinations, the native is employed in Government service and is
presently working as an officer. Both Sun and Mars are falling in the same
group. This has greatly helped the native to attain the status of an officer
although he joined the service in a lower post.
The native has worked as an office- bearer in the Officers’ Association. He is
highly active, possesses creative skills and leadership qualities which are
signified by Sun and Mars.
Thus, in this case, lords of both Birth and Fate numbers have become the
most important planets for the native.

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Page 7 of 12
Case no.2: Horoscope of a Male
Birth Details:
D.O. B: 23-06-1960
T. O.B: 08.40 AM
P.O.B: Kolar Gold Fields (KGF), Karnataka, India
Relevant Details in Numerology:
Birth No. is 5 (Mer) and Fate No. is 9 (Mars)
Analysis:
Mercury, the lord of Birth number 5, is posited in the Ascendant itself. It is
possessing Directional strength (Dig Bala) also.
The native is born in Mrigasira star whose lord is Mars. Mars is the lord of
Fate number 9. For Cancer Ascendant, Mars is the Yoga karaka. Mars is
posited in own house in 10 th house with Digbala. He is aspecting both the
Ascendant and Mercury, the lord of birth no.5 who is posited in the
Ascendant.
As a result of this, the native is well placed in Government service. He is very
knowledgeable, bold and dashing. His nature of work involves frequenting
touring and dealing with customers for product evaluation and technical
certification.

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Page 8 of 12
As the lords of Birth number & Fate number are not friendly to each other,
the native’s job poses him frequent difficulties and is not a smooth-sailing
one.
Thus, in this case also lords of both Birth and Fate numbers are
interconnected and are most influential planets in the horoscope.
Case no.3: Horoscope of Mahatma Gandhiji
Birth Details:
D.O. B: 02-10-1869
T. O.B: 08.35AM
P.O.B: Porbandar, Gujarat, India
Relevant Details in Numerology:
Birth No. is 2 (Moon) and Fate No. is 9. (Mars)
Analysis:
Moon, the Lord of birth number, is well placed in Own house in 10 th . Natal
Moon’s star lord Mercury is posited in the Ascendant with Dig Bala and
conjoined with the Ascendant lord Venus and the lord of Fate number Mars.
Mars aspects 4 th and 7 th houses from the ascendant. Thus, in this horoscope,
the lords of both the Birth and Fate numbers are powerfully influencing the
four Kendra sthanas.

1075
Page 9 of 12
As a result of Moon in own house in 10 th and influenced by Rahu and Ketu,
Gandhiji has engaged himself fully in the welfare of others sacrificing his life
for the upliftment of the society at large exercising motherly care for all
human beings. He has not been able to involve in any work of material
benefit for his individual self. Also, the lack of self confidence in practicing
law in the early years of his life is due to the same planetary influences.
As the lords of Birth and Fate numbers are from the same group, despite all
the odds and the challenges he faced, Gandhiji was fully involved and
dedicated in his endeavors and seems to have enjoyed his role as a freedom
fighter.
Thus, in this case the lord of Birth number has very powerfully influenced the
native.
Case no.4: Horoscope of a Female
Birth Details:
D.O. B: 22-01-1961
T.O.B: 02.20AM
P.O.B: Hubli, Karnataka, India
Relevant Details in Numerology:
Birth No. is 4 and Fate no. is 4

1076
Analysis:
Page 10 of 12
Rahu, the lord of Birth and Fate numbers, is posited in 10 th house alone in
Purvabhadra star whose lord is Venus. Rahu is vargottama in the chart.
Venus is the lord and also karaka for 7 th house. The conjunction of Ketu with
Venus and the aspect of vargottama Rahu have denied marriage to the native.
But, the native enjoys a good profession in Government sector. As already
pointed out, No.4 is alternatively ruled by negative Sun.
In this case, Rahu becomes the strongest planet of the horoscope. As such, the
native’s behavior was marked with eccentricities due to the influence of Rahu
and she is unpopular even among her colleagues. (Refer point no.11 above)
Case no.5: Horoscope of Dr. B V Raman
Birth Details:
D.O. B: 08-08-1912
T.O.B: 07.43 P.M
P.O.B: Bangalore, Longitude 77º36´, Latitude 12º58´
Relevant Details in Numerology:
Birth No. is 8 (Saturn) and Fate no. is 2 (Moon)

1077
Analysis:
Page 11 of 12
Natal Ascendant is Aquarius. It is a sign ruled by Saturn who is the lord of
the Birth number of the native.
Lord of Birth Number Saturn is conjoined with the lord of fate number
Moon, in 4 th house. This conjunction takes place in the Janma Rasi of the
native.
Planet Saturn signifies research. 4 th house signifies knowledge and education.
The planet Moon, signifies movement with the masses & is exalted in his
chart. As a result, Dr. Raman excelled himself in Astrology (old-knowledge
signified by Saturn) with a thorough research-oriented mindset.
The conjunction of Saturn and Moon in Taurus, an earthy sign, has made Dr.
Raman as one of the pioneers and an acclaimed exponent in the field of
Mundane Astrology. Also it has facilitated his quest for truth through
research and paved way for formulating his own Ayanamsa which he
advocated as the correct one till he breathed his last. This sort of
fastidiousness is also a characteristic influence of the Saturn- Moon
combination.
As the lords of Birth and Fate numbers are from different groups, the native
had a challenging career throughout his life. In order to get Astrology
recognized as a Science, he was many times at ‘verbal war’ with others who
criticized Astrology and made all out efforts in propagating the science not
only through ‘The Astrological Magazine’ but also by founding ‘The Indian
Council of Astrological Sciences’, a national organization for the propagation
of Astrology and allied Sciences.
Thus, in this horoscope also, the lord of Birth number has played a very
powerful role in shaping the nature and the destiny of the native.
Conclusion:
As could be seen from the above discussion, the Birth and Fate numbers
of a person play a very important role in their lives. The planetary lords of

Page 12 of 12
both these numbers have a strong interlink in the horoscopes. Such interlinks
create far-reaching impacts in the lives of the individuals.
1078

1079
The Original
Lomasha Samhita - 1
Translated
By
Veneet Kumar, India
Copy Editor: Chandrashekhar Sharma
A ‘Mission Saptarishis’ Initiative
I am a Sanskrit enthusiast and am still
trying to get a good grip over this divine
language. With whatever little knowledge
I have of this language I have tried to
present a faithful translation.
Preface
Readers are requested to not mix this
work with that of what Ashok Kumar
& Anup Das are doing. That was not
in manuscript form whereas this is in
manuscript form and hence in order to
differentiate we call this Lomasha Samhita
‘Original’. Special attention must be paid to
the lineage of the rishis mentioned in this
work with reference to how Jyotish
knowledge was disseminated, this is the first
time something so authentic has come out.
Not to forget that this would be the oldest
Jyotish document ever found. One can be sure
that certain interpolations might have crept in
when this work would have been copied
several times over several centuries and this
should not be forgotten yet the basic essence
would not have changed. Readers will find
hidden clues in this text which are not found
in other works. The coming out of this work
marks a new era in Jyotish bringing us closer
to the Saptarishis and the content of it is very
dear to our heart. We salute the man who
gave us this manuscript, did not want his
name revealed even though he paid for it and
said give it out free to everyone – Publisher,
Saptarishis Astrology.

1080
Introduction
This article presents the Sanskrit text of Lomasha Samhita (LS) along with its English
translation. This work is also called Shashtisahasri which indicates that the entire samhita
contains about sixty thousand shlokas. This makes the entire text about two and a half times
the size of Ramayana and more than half the size of the largest epic - the Mahabharata! But
unfortunately the full text is not yet available with us. What we have here is only the first
utthana containing ten chapters and about six hundred shlokas.
The original manuscript of this text is available at the following URL on the SA website:
http://www.saptarishisastrology.com/download/Manuscripts/LomashSamhitaSwamisStudent10Chapters.pdf
The samhita is set as a conversation between sage Lomasha and his disciple Sujanma. Amongst
these ten chapters, the first five do not deal with astrology directly but rather present an
interesting background against which sage Lomasha begins to teach Sujanma. The actual
astrological content begins from chapter six.
The text mentions Lomasha to be the creator of the most ancient scripture of Jyotisha (2.11 to
2.16). In fact he is said to have received this knowledge from Brahma even before the
celebrated Parashara. Even sages like Narada, Bhrigu and Vasishtha are said to have acquired
this knowledge after Lomasha (2.12).
What follows below is a brief overview of the ten chapters.
Chapter No.
Chapter Contents
Chapter 1
Greatness of the name of Rama
Chapter 2
Origin of the knowledge of Jyotisha
Chapter 3
Story of the twins of king Kirtidhwaja
Chapter 4
Going of Sujanma to the ashrama of Lomasha to study Jyotisha
Chapter 5
Lomasha begins to teach Jyotisha to Sujanma. Description of the avataras of planets
as gods and living beings
Chapter 6
Rashis, Divisional charts, Shodashavargas and other basic stuff

1081
Chapter 7
Vishwaka Balas, Correction of lagna
Chapter 8
Chapter 9
Chapter 10
Longevity estimation and some other topics
Yogas related to the birth of illegitimate children. Results of the placement of the
lords of various houses in different houses. Description of various kinds of
dashas
Miscellaneous topics related to predicting happiness and sorrow in one’s life
This text contains many things which are not found elsewhere. For example LS 9.106
onwards specifies twenty two kinds of dashas amongst which dashas like Khetakrama,
Rashikrama, Bhagkrama etc are not found in BPHS. Special y0gas for illegitimate children are
presented in chapter nine which again seem unique to this text. A new method for longevity
estimation is presented in chapter eight. Chapter ten contains special ways to time
important events in one’s life.
Interestingly many shlokas in Lomasha Samhita (LS) are similar to those found in Brihat
Parasara Hora Shastra (BPHS). One may compare LS 5.19 onwards with BPHS 1.6 onwards,
LS 5.39 onwards with BPHS 2.1 onwards, LS 6.2 onwards with BPHS 4.2 onwards and LS 7.1
onwards with BPHS 7.10 onwards. These are just tentative examples and in general one will
find many more shlokas which are either identical or are very similar.
There are some conflicts between the two texts at some places as well. For example in the
case of Vimshottari dasha LS recommends that is should be used if lagna is in the hora of Sun
in the dark fortnight or in the hora of Moon in the bright fortnight (LS shlokas 9.112
onwards). BPHS does not mention any such restriction 1 . The description of the Vimshottari
dasha is also slightly different from that found in BPHS since according to LS one can count
from either Ardra or Krittika depending upon other factors. Another difference is found in
the description of the Shashthayani Dasha (LS 9.137 onwards). LS says that this dasha should
be used when Sun is the lord of the ascendant while BPHS states that the dasha should be
used when Sun is in the ascendant. One more difference is with respect to the names of
deities of the Shashtiamsha (D-60 divisional chart). The list given in LS 6.53 to 6.59 and that
1 Editor Chandrashekhar’s Comments:
Chandrashekhar’s Comments: As a matter of fact BPHS does mention the fact of Vimshottari having
to be used when birth is in the hora of Sun is in dark fortnight or hora of Chandra in bright fortnight
thus:
sE;a k«:[e=kRhaeraya< cNÔhaeragte iste, dhnaTSv]RpyRNt< g[yeÚviÉhR
saiñä kåñëe'rkahoräyäà candrahorägate site| dahanätsvarkñaparyantaà gaëayennavabhirharet ||
However the variation of counting from Ardra as indicated in LS, when such is not the case, does not
appear in BPHS.

1082
given in BPHS 6.34-6.39 does not match exactly. There are a few more differences which the
reader will find between the two texts.
While all care has been taken to produce a precise translation but no human endeavour can
be foolproof. Therefore in case some errors have been missed and are observed by the
learned readers, they are kindly requested to bring them to our attention so that we can
improve the translation further.
Salutations to Sri Rama
Chapter 1
I bow down to the gracious Rama whom the gods Shiva, Indra and others meditate upon day
and night and by whose playful act the entire (world) is created.
Sri Lomasha said: Once in Naimisharanya, all the sages beginning with Shaunaka, who were all
very learned, asked with due respect, the seated Suta the following.
O the destroyer of the darkness of ignorance! O the one with a brilliance of million Suns!
The obstruse path of karma has been spoken by you earlier.
(A man) is born as a vipra by the virtue of his karma. He is a kshatriya by the virtue of his
karma. By the virtue of his karma he is born as a vaishya. Also he becomes a shudra etc by the
virtue of his karma.

1083
This entire world, whatever it is, exists because of karma. How can the good and bad karma
done in the previous lives be known
O lord! O the benefactor of beings! Dispell this doubt of mine. O Suta! Speak the excellent
story. You deign tell me everything.
The sage said: After hearing the words of the sages, Lord Lomaharshana Suta began to speak
to them.
Sri Suta said: Listen all sages, a supreme and astonishing secret, a conversation between
Parvati and Shiva, which bestows the fourfold objectives (dharma, artha, kama and moksha).
Parvati spoke to Shankara, the god of gods, the teacher of the world, who was seated on the
peak of mount Kailasha, for the benefit of the world.
O god of gods! O Mahadeva! O omniscient one! O supreme lord! Earlier I have heard several
kinds of mantras and tantras from you. (I have heard about) all the dharmas of living beings
and all their conducts and practices.
Now I desire to listen (to the answer of the following question). What is that secret tattva
which is decidedly the most secret amongst the secrets, which is relevant to both this world
as well as the afterworld, which is easily understood without much effort, which is well
proven and which is accomplishable by ordinary men as well

After hearing the words of Parvati, Virupaksha 1 , the teacher of the world, Bharga 2 , spoke to
the daughter of the mountain, words which bestow success in all endeavours.
Sri Shiva said: You are blessed indeed! You have done meritorious deeds because of which
your mind is (asking) such (a question). You have asked for the benefit of the world hence I
am answering you.
The name of Rama is a secret supreme and auscipicious. It confers all kinds of successes and
it is enunciated in all sacred texts.
O the one with a beautiful face! It is by the grace of his name that I am omniscient. There is
nothing in the three worlds which is superior to the name of Rama.
Wherever are present the two syllables of the word Rama, there is Vaikuntha 3 . Those who
worship other gods rejecting Rama, they suffer torments in the hell named Kumbhi for a
thousand divine years.
The one who, either knowingly or unknowingly, utters the two syallabled word Rama, his
sins committed in this birth as well as those committed in previous births are destroyed in a
moment. The entire universe is situated in Rama and Rama is situated in everything.
1 An epithet of Shiva meaning that which is formless () but is still endowed with eyes () or sense
organs.
2 Another epithet of Shiva meaning that which is effulgent.
3 The abode of Vishnu.
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1085
Just like Kalpavriksha is supreme amongst trees, just like a Vaishnava is supreme amongst all
men, just like the Ganga is supreme amongst all rivers, just like the ocean is supreme
amongst all water bodies, just like the Sun is supreme amongst all planets, just like the vrata
of Ekadashi is supreme amongst all vratas, just like Prabhava is supreme amongst all the
samvatsaras, just like Uttarayana is supreme amongst the two ayanas, just like Spring is
supreme amongst all seasons, just like the month of Margashirsha is supreme amongst all
months, just like the tithi ruled by Vishnu is supreme amongst all tithis, just like Sunday is
supreme amongst all days, just like Pushya is supreme amongst all constellations, just like
Harshana is supreme amongst all the yogas, just like the Brahm shines forth in all Vedas, just
like Abhijit is supreme amongst all muhurats, just like Kashi is supreme amongst all cities, just
like the Himalayas are supreme amongst all mountains, just like the cow is supreme amongst
all animals, just like Gold is supreme amongst all metals, just like sanyaasa is supreme
amongst all ashrams, just like Brahmana is supreme amongst all varnas, just like I am supreme
amongst all servants and Vishnu is supreme amongst all lords, just like the letter A is
supreme amongst all letters, just like the number one is supreme amongst all numbers, just
like knowledge is supreme amongst all possessions, just like taking the refuge of Vishnu is
supreme amongst all religious duties, just like the desire for bhakti of the Lord is supreme
amongst all desires, just like Saayujya is supreme amongst all kinds of muktis similarly the
word Rama is supreme amongst all words.
Therefore, O beloved one! Perform devotion to Rama by all efforts. There is no one except
Rama who takes (men) beyond the ocean of samsara.

1086
O Goddess! Thus I have spoken the supremely astonishing secret to you. It should be kept
hidden by you using all your efforts, through which you will certainly obtain prosperity.
||Thus ends the first chapter entitled "The Enunciation of the Supreme Secret" in the
conversation between Shiva and Parvati in the first part of Lomasha Samhita of sixty
thousand verses.||
Chapter 2
Suta said: After listening to the nectar of the fame of Rama, the supreme secret, Parvati
asked lord Nilalohita 1 again.
Parvati said: O lord! I am convinced that the name of Sri Rama, the embodiment of all the
sacred texts, that you have mentioned, is the supreme tattva.
Tell me, O Trilochana 2 ! O lord! Why do men of evil intellect worship other gods rejecting
the god of gods Rama
1 An epithet of Shiva meaning the one who has a purple hue.
2 An epithet of Shiva meaning the one who has three eyes.

1087
Shiva said: O Shivaa! Whatever is the nature of the samskaras of the previous births,
according to that is the conduct of an individual, which in turn generates the kind of form
(which the individual worships), whether it is evil or auspicious.
The entire universe is subservient to karma. Some (jivas) have acquired the status of Brahma,
Indra etc while some, like those who are insects etc, are ruined.
(A man) is born as a Vipra by the virtue of his karma. He is a Kshatriya by the virtue of his
karma. By the virtue of his karma he is born as a Vaishya. Also he becomes a Shudra etc by
karma.
Parvati said: O the lord of all! O the ocean of mercy! Have mercy and tell me how shall the
learned men come to know about the karma of previous birth
Shiva said: The intelligent people will know about the karma of the previous birth through
the planets, signs, (divisions like) navamsha etc, aspects and the strengths and weaknesses of
aspects.
Parvati said: O lord of the lords! O Mahadeva! O the one who confers benefits upon the
devotees! O the one who rides on a bull! Who is the knower of the karma and the saviour
(from samsara) in addition to you
O ocean of mercy! Who is the speaker/expounder of the subject of karma Who is the
author/practitioner O lord of the lords! Tell me this that who has revealed the (subject
dealing with the) sins

Shiva said: The one and only Madhusudana 1 is the knower of time, the knower of karma and
the saviour. I am the expounder of the subject of karma and sage Lomasha is the
author/practitioner.
After him (this knowledge was acquired by) Bhrigu, Vasishtha and others and by Narada and
other sages. Lomasha, the son of Vishnu, appeared in the beginning of creation.
Earlier Lomasha created a wonderful treatise. He taught it to his disciple Saumateya 2 , a
brahmana.
After that all men, gods, sages and dwijas acquired this knowledge. From Lomasha, the son of
Sumati, after him the son of Aatreya, Chyavana and Jaigishavya. After that Shakti and
Parashara. After that Harita and Vaiklavya. And then after that Brihaspati, the lord of speech.
Bharadwaja, Maandavya, Garga and others then obtained it one after the other. They were
taught the details after (their teachers had) formed an opinion through their own
interpretations.
Special Note on Shloka 12:
Following is a discussion between Editor Chandrashekhar Sharma & Translator Veneet Kumar
CS: If I remember right druhina means Shiva ro Vishnu. Atmaja can be both son and originated from
Intellect. Brahma is also referred to as Adya. Thus the shloka could mean that Brahma revealed this
science to Lomasha, Bhrigu VasiStha Naraada and other sages. This translation needs to be checked
properly, as Narada Samhita says:
äMha=cayaeR visóae=iÇmRnu> paElSTylaemzaE, mrIicri¼ra Vyasae nard> zaEnkae É&gu>.2.
bramhä'cäryo vasiñöho'trirmanuù paulastyalomaçau|
1 An epithet of Vishnu meaning the one who slayed the demon named Madhu.
2 Literally the son of Sumati.
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1089
maréciraìgiarä vyäso näradaù çaunako bhruguù ||2||
Cyvnae yvnae ggR> kZypí prazr>। AòadzEte gMÉIra Jyaeit>zaôàvtRka>.3.
cyavano yavano gargaù kaçyapaçca paräçaraù' ,
añöädaçaite gambhérä jyotiùçästrapravartakäù||3 ||
Thus this may indicate that it was revealed to all these sages in times gone by, by Brahma. This is also
supported by King Kirtidhvaja’s twin case. The sages make a prediction and Saumateya is not able to
make prediction and hence leaves to get instruction from Lomasha. So he could not have taught the
sages the science of Jyotisha.
VK: I have reinterpreted the verses to mean that Lomasha was the first to acquire the knowledge of
Jyotisha. Then the knowledge was acquired by various sages but after Lomasha. I think this
interpretation is correct.
CS: Something is wrong here as Atreya itself means son of Atri, so why nandana I think what is said
that as Lomasha taught this to the Son of Sumati, so did the other rishis told the science with their own
interpretation with detailed description.
VK: I am not sure about . Could it refer to the grandson of Atri
Parvati said: At what time was this text created At which place What was the reason for
its creation O lord of lords! O the one dear to men! Please tell this to me.
Shiva said: Lomasha codified this treatise in the twenty first Krita yuga, when fourteen days
were left for the completion of the one thousand and eighth year, in the Prabhava samvatsara,
in the month of Magha, on the fifth day of bright fortnight, on a Friday, when Moon was in
the Pushya constellation and consequently there was an auspicious yoga 1 .
Beginning with that day, for ten days Lomasha, the one meditating on the Self, spoke this
treatise to the son of Sumati.
1 Chandrashekhar’s Comment: The sage is perhaps indicating shubha yoga (23 rd of the 27 yogas) being
operative.

1090
Where the goddess Ganga, the destroyer of sins, is herself present, where Nara and
Narayana are present, the place having the name Badrikashrama, there itself he taught this
wonderful treatise. Knowing it men will attain to the supreme worlds.
Parvati said: Who was Sujanma And why did he study the treatise O Lord! Have mercy
and tell me. I want to know in detail.
||Thus ends the second chapter in the conversation between Shiva and Parvati in the first
part of Lomasha
Samhita of sixty thousand verses.||
Chapter 3
Suta said: After hearing the words of Parvati, the knower of the truth of everything, Shiva,
spoke again to the daughter of the mountain for the benefit of the entire world.
Shiva said: O Goddess! Listen. I shall tell a secret story - the story of the king of Vanga,
which is the destroyer of all sins.
In the Krita Yuga there was a powerful king by the name Kirtidhwaja. He was a knower of
dharma, veracious, mindful of former favours and of rigid vows.

1091
O Shivaa! He had friendship with Indra. He also had friendship with Yama, Varuna and
Kubera.
O Goddess! He had (good) sons, he possessed wealth, he had (good) subjects, was devoted to
dharma and was of virtuous conduct. While he was ruling this way, all obstructions related
to his kingdom were subdued.
He had two wives named Kamala and Kirana. Both were of virtuous conduct, had attractive
looks and were devoted to their husband.
The elder wife Kamala bore two sons in the same year, the same month, the same tithi, vaara
etc, in the same constellation, in the same yoga, in the same lagna and at the same time. 1
Even though the two princes were born at the same time they were different in terms of
appearances. There were respectively dark and fair, lean and obese, short and tall. One was
extremely virtuous, charitable, pious and veracious while the other was sinful, extremely
short tempered and devoted to slandering and falsehood.
Seeing those two sons and the astonishing ways of God, the king was very much surprised
and was depressed with worry.
1 SA Publisher: Shows the uniqueness of the text as probably this is the first time an ancient text speaks
of twins birth, predicting on twins is still a dilemma to modern astrologers

1092
He then referred to various texts created by the sages but even then his worry did not
subside. He frequently thought, "What is this"
At this time a group of sages arrived in front of the king. Vasishtha, Kaushika, Garga,
Kaashyapa, Maathara, Kratu, Pulaha, Simala, Shukla, Jaabaali, Devala, Bhrigu, Shaunaka,
Naarada, Vyaasa, Paulastya, Atri, Parashara 1 - these and many others. All of them were
proficient in all subjects.
Seeing the group of sages the king stood up and with a pleased mind he washed their feet,
offered water for drinking and conducted other formalities.
He asked the enlightened sages who were seated comfortably and had rested, "O Masters!
By seeing you I have purified my body."
"The great should protect the weak. They go to their houses out of respect. You are all
dedicated to samadhi and concentration of mind and are the supreme refuge of all. Therefore,
O great sages! Let my doubt be removed."
Having said this, the king showed the two birth charts of his sons to those sages who were
adept in the knowledge of time.
1 It is interesting to note that eighteen names are mentioned here. Traditionally also there are said to be
eighteen pravartakas or propounders of astrology.

1093
O beautiful woman! Then all those sages, after seeing the two auspicious charts, planets,
signs, divisions like navamsha etc which were identical with respect to year, month etc they
thought them to belong to one individual.
In them Jupiter and Moon were placed in the ascendant Pisces, Mars in Aries, Saturn in
Aquarius, Sun in Leo, Venus in Libra, Rahu in Gemini and Mercury in the seventh house
with all planets in identical Navamshas.
()
“One with this configuration will be endowed with virtues, will be intelligent, famed,
physically strong, a chakravarti king, wealthy, compassionate to all beings, a king of kings, a
wielder of bow, destroyer of all enemies, of fair colour, shall have a conduct in accordance
with dharma, tall, healthy and shall help others (or shall have many helpers). He will have
the thread ceremony at the age of eight, marriage at the age of twelve, son at the age of twenty
eight. At the age of seventy there will be a huge war in the battlefield. There itself he will die
and because of this attain heaven 1 . In the month of Magha, on the twelfth day of the bright
fortnight, on a Sunday, when the Sun will rise in the sign of Capricorn he will die by the
weapon named Kalastra.” Having said this all the sages then became quiet.
1 Death in the battlefield immediately takes a Kshatriya (warrior class born) to heaven.

1094
After hearing the words of the sages the king then spoke to them them, “O Saumyas! This
result pertains to one son. It does not apply to the other.”
“Tell me the reason for that. The years, months etc are identical but the second son is very
sinful, of a bad character, a coward in battlefield, devoid of knowledge, short tempered, dark
in colour, short in height and extremely merciless. All you intelligent sages should think
about this properly.”
Hearing these words of the king the sages then spoke to him words for his satisfaction.
The sages said: Listen, O King! O greatly fortunate one! Vishnu (is the cause of) the
blossoming of the lotus of dharma. I am telling you the means through which your worry
shall cease.

Where is Sumati, your purohita, who is born in the lineage of Bhrigu Call him and ask. He
will tell everything.
By the boon granted by Brahma he is capable of telling about twenty one previous lives and an
equal number of future lives.
Hearing these words of the sages the king then instantly summoned his messenger and sent
him to his (the purohita’s) house.
The messenger having arrived there saw his son. He asked that high souled one, "Where has
your father gone"
Hearing these words of the messenger he said to him "My father has attained to the five
tattwas 1 at the junction of Ganga and the sea. Who are you Where do you live What is
your work here Whether it is good or bad, tell me as it is."
The messenger said: I am the messenger of the king of Vanga. I stay there itself. Know me,
the one who has come in your presence, to have the name Kandura. O learned one! I have
been sent by him (the king). Listen to what he has said.
“Bring the knower of karma, the one possessing true knoweldge, Sumati or his son by
properly mounting him on this chariot.”
1 That is he has died.
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1096
Therefore, O great Brahmin! Come with me now itself. After hearing these words uttered by
the messenger, the excellent dwija Saumateya, acceeding to the messenger's request, mounted
the chariot instantly. Going with a pleased mind he, along with the messenger, reached
Vanga from Anga in one night.
O Shivaa! Then all the men - brahmins, kshatriyas etc on hearing the arrival of the vipra,
stepped out of their houses along with clothes and ornaments with a derise to see the vipra.
The messenger said everything to the king in the assembly as it is. Then the king, having
got up, bowed his head and then provided the dwija a seat and washed his feet, offered water
for drinking and conducted other formalities.
The king asked the excellent vipra, who was seated comfortably, his well being. The vipra
blessed the king by saying "May you live long!" and after asking his welfare mentioned the
demise of his father.
||Thus ends the third chapter entitled "The Arrival of the Vipra
Vipra" in the conversation
between Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.||
Chapter 4

1097
Shiva said: Then the pious king offered a place to stay for the vipra. When the vipra was
staying there one day an assembly was convened by the king.
Sages like Vasishtha etc and kings arrived. Subahu, Dandaka, Shalya, Chitraketu, Videhaja (son
of Janaka, the king of Mithila), Virabahu, Sushena, Nrika, Suhlada, Korana, Ratnagriva,
Riputapa, Padmaksha, and Simhagarjana. The four ministers Harshana etc also arrived there.
Harshana, Bharata, Shalvara and the learned Ashwajangha.
The pleasant assembly (of the great sages and powerful kings) was convened by the king in
the month of Margasirsha, on the fifth day of the dark fortnight when Moon was in the
Pushya constellation and Jupiter was in Capricorn in the ascendant.
Then the king Kirtidhwaja summoned the son of Sumati in the assembly delightedly. Sujanma
arrived there.
The intelligent king, after seeing Sujanma, the knower of dharma, the son of Sumati, having
arrived, folded hands and spoke the following to him.
The king said: Salutations to you, O king of the dwijas! Salutations to you, O the one who
knows about the karmas of previous births! O Saumateya! O the one who is everything! O the
one who knows everything! Salutations to you.

1098
After praising him in this way the king offered a seat. The best of the vipras sat down. Then
the king Kirtidhwaja spoke to Bharata, “O Minister! Quickly bring the two horoscopes of my
two sons from my home.”
After hearing these words of the king, Bharata, the best of ministers, went to his home,
picked up the two horoscopes and returned there. He gave the horoscopes of the two sons to
Sujanma, the son of Sumati. Then Bharata sat down there on the right hand side of the king.
The king, who had a good intellect and who was the propagater of dharma, spoke to the vipra,
“To whom do these two horoscopes belong What shall be the result Tell, O knower of
karma! Which result will accrue in which year What is the story of their previous lives
Tell, what shall be the life span What shall be the colour What shall be the appearance
What shall be the nature O son of a Daivajna! Speak after analyzing everything. ”
After hearing this question of the king, the son of Sumati spoke the following to the king
with embarrassment as well as fear.
The Vipra said: O King! Listen to my words which I speak in front of you. If there is any
other topic related to any other subject, I shall tell you that. O King! Jyotish, the informant of
the karma, has not been studied by me. O King of kings! Poetry, Grammar, Polity, Mimamsa,

1099
the scriptures of Dharma, Samkhya, Paatanjala 1 , Vedanta, Literature, Cookery, Medicine,
Agriculture, Saamudra 2 and Shaakuna 3 have been studied by me. O the King of the Earth! O
Highly Fortunate one! I do not know Jyotisha.
O Gauri! Hearing these words of the vipra the king became angry with him and spoke the
following words to the Janaka who was subsiding on the (money earned from the) people. 4
The King said: O Vipra! Shame on your birth! Shame on your knowledge! Shame on your
race! You do not know Jyotisha which is a part of the Vedas, which helps in performance of
religious duties as prescribed by the Vedas. The vipras who do not know Jyotisha do not
attain to heaven. Those vipras go to hell just like the arrows shot from hand 5 . Who know
even half a shloka or one fourth of a shloka of Jyotisha, those vipras attain to the immutable
Purusha, they do not take birth again in the world. This Jyotisha is the indicator of the vratas
(religious observances). It is the direct cause of dharma. Jyotisha is the indicator of
Samkranti 6 , of Parva and of auspicious and inauspicious time. It is the path treaded by the
ones who attain liberation. Jyotisha is the means for dharma. All gods including Brahma and
Rudra take recourse to Jyotisha. Those who revile Jyotisha suffer torments in the hell named
1 Yoga.
2 Predicting based on the physical characteristics of the body.
3 Study of omens.
4 Chandrashekhars Comment: I think janakaM lokaMbrihataM means the king spoke to Sujanma.
5 In the descriptions of battle scenes in Sanskrit texts it is often mentioned that the arrows pierced the
body of the opponent and entered into the earth or patala. That is what is being alluded to here.
6 When Sun enters into a new sign it is called a Samkranti.

1100
Kumbhi for eleven thousand years. In the beginning of creation the essence of Jyotisha was
taught to Brahma by Vishnu. Jyotisha is the supreme tattva. It destroys the suffering of the
beings. This scripture reveals everything - the past, future as well as the present. It grants
spiritual perfection and is the cause of liberation. O the best of Vipras! This science is
relevant to both this world as well as the future world because it follows the placement of
the planets. It is like a wife 1 in the house of a vipra.
After hearing these words, to protect his life from the king, Saumateya said the following
words which however did not bring peace to the mind of the king.
O King! Listen to my words. O observer of good vows! What you have said is indeed true.
But when I commenced to study the science of Jyotisha, at that time my father attained to
the five tattwas (that is he demised). Because of this reason I have not read the science.
Hearing these words of the vipra, the king, who was extremely righteous and compassionate
towards all beings, said to him, “Pardon my offence”, bowed his head to the vipra and went
for his afternoon prayers.
O Vipra! After giving blessings to the king the vipra went to a place called Badarikashrama,
where there is Ganga, where Nara and Narayana are present, to study Jyotisha.
1 CS: I could be wrong but do not find any reference to the wife of vipra here. What is said that in this
loka the grahas are as if staying in the house of vipra.
VK: जन in shloka 29 means wife. It may mean that just like a man cannot do his dharma without a wife
similarly a vipra cannot do his dharma without the knowledge of Jyotisha.

1101
After seeing an auspicious place he saw there the pleasant and auspicious hermitage of
Lomasha, which was surrounded by various trees and creepers, which were occupied by
groups of sages and which were surrounded by various birds and animals.
||Thus ends the fourth chapter entitled "The Arrival of the Vipra in the ashrama of
Lomasha" in the conversation between Shiva and Parvati in the first part of Lomasha
Samhita of sixty thousand verses.||
||
Chapter 5
Shiva said: The vipra reached that ashrama slowly. Lomasha, the son of Vishnu, resembling the
Vedas (that is looked like the incarnation of knowledge), appeared there and Saumateya
bowed down to him.
Then the sage spoke the following words to the best of the dwijas, “O Dwija! Who are you
Whose son are you Where are you going For what reason have you come here Tell me
this in detail.”
Hearing these words of the sage the dwija said the following.

1102
Vipra said: “In the lineage of Bhrigu there was a highly acclaimed brahmin by the name of
Sumati. O knower of dharma! I am his son. I live in Anga. There is a king of Vanga by the
name of Kirtidhwaja. O sage! My pride was shattered in his house for the sake of Jyotisha. I
have come here to learn the essence of the principles of Jyotisha. O illustrious one! Have
mercy on me! I am distressed. Grant me refuge.”
Hearing the words of the dwija, the highly compassionate sage spoke words which were
pleasant and brought solace to the dwija.
The sage said: “O Brahmin! I shall teach you. Forsake your invincible worry. Jyotisha, the
eyes of the Vedas, is worshippable in every way by the brahmins. O the one with good vows!
There is an auspicious muhurata in the month of Magha, on Thursady, the fifth day of the
bright fortnight when Moon is in the Pushya constellation. Wait for one month. Then I shall
definitely teach you.”
Shiva said: Hearing these words of the sage, the dwija became elated and considered himself
blessed. Then that best of dwijas bowed his head down to the sage, got up and spent his time
there itself. He constantly dedicated himself to the service of his teacher and followed his
orders. Eating fruits and roots, he stayed there itself.

1103
When one month had passed in this way and the muhurata had arrived, Sujanma, the knower
of all dharmas, having rejected greed, worldly comfort etc with a pleased mind bowed down
to his guru again and again and worshipped him as per injunctions with the following
mantra - “O the Sun who destroys the darkness of ignorance! O the one who takes away the
sorrow of ones who bow down to him! O the lion amongst sages! O the one whose eyes are
filled with compassion! Be pleased. Salutations always to him who is the Lord, who is of the
nature of consciousness, who is the abode of supreme happiness, who is the teacher, who
destroys the darkness of ignorance.”
His having spoken thus, the pleased sage, the best amongst the knower of tattvas, taught the
auspicious Jyotisha which is the essence of the shastras.
After saluting Vishnu wearing white robes, Saraswati wearing white robes, after saluting
Panchajanya (the conch of Vishnu) and the lute (of Saraswati) - the two by which this entire
universe is pervaded, after bowing down to the Sun, the lord of the planets and the cause of
the origin of the world, I shall speak (Jyotisha) the eye of the Vedas, as heard from the mouth
of Brahma.
Chandrashekhars Comments: Veena is lute, it is also one of the words that indicates seven planets and
here that must be the meaning.
VK: Both the conch as well as the lute symbolize sound. I feel that instruments which represent sound,
which is the means of instruction, are being saluted here.
The knowledge of Jyotisha should be given to the one who is peaceful, devoted to his teacher,
straightforward, who shall stay for long (to acquire the entire knowledge) and who believes in
God. Then one shall certainly obtain merit. It should not be given to the student of another
teacher, to the one who is an atheist and to the one who is crooked. If this knowledge is given to
such a disciple then sorrows appear day after day – there is no doubt about this.
()
Vishnu is the non-dual, unmanifested, beginningless, powerful, lordly, pure, constant, lord of
the world, devoid of the gunas (in the unmanifested form), comprised of the three gunas (in

1104
the manifested form), the cause of the world, glorious, unlimited in form and endowed with
affluence. Through merely a part of his power he creates, sustains and destroys the world.
()
Three-quarters of that God are indestructible. The knowers of the tattvas know it along with
the remaining quarter which is called Pradhaana (or Prakriti).
Commentary:
mentary: One may want to compare what is being said in these verses with the following two
verses from the celebrated Purusha Sukta of the Rig Veda:
“This much is only the greatness of the Purusha. The Purusha himself is much greater than it. One quarter of the
Purusha is the entire group of living beings. The remaining three quarters are imperishable and exist above in the
sky. The Purusha ascended above with three quarters of its part. One quarter of its part manifested here in the
tangible world. From this one quarter the entire universe, along with conscious and unconscious entities, came into
existence.”
The reference in the sukta is to the beginning of creation when the Purusha divided itself into two parts.
From one-fourth part the visible and perishable world of living and non-living beings came into
existence while the remaining imperishable part ascended above. These are the two parts of Vishnu being
spoken of in this shloka. The shloka says that the enlightened beings possess full knowledge of both
these parts.
Vishnu, in the form which is manifest as well as unmanifest, is known as Vasudeva 1 . The
unmanifested Vishnu is endowed with two kinds of energies while the manifested Vishnu is
endowed with three kinds of energies and is infinitely powerful.
The energy named Shri is dominated by Sattva, the energy names Bhoo is dominated by Rajas
and the third energy called Nila is dominated by Tamas.
1 Chandrashekhar’s comment: I think what is meant is that the unmanifest form of the Lord is called as
Vishnu and the manifest one is called Vasudev.

1105
Inspired by the energy Shri, Vishnu divided himself four-fold. He assumed four forms (the
three additional ones) named Sankarshana, Pradyumna and Aniruddha. (That is He retained
one imperceptible form of himself and assumed three others forms which were respectively
conjoined with the three shaktis. And thus he became perceptible.)
Lord Vishnu, accompanied by the power Tamas, became Sankarshana. He became Pradyumna
accompanied by Rajas and Aniruddha accompanied by Sattva.
( )
Mahattattva emerged from Sankarshana. Ahamkara emerged from Pradyumna. From Aniruddha
emerged the form of Brahmahamkara.
All energies are present in all forms but each form is dominated by its own power.
Ahamkara divided itself three-fold and permeated everything. Saatvika, Rajasik and Taamasik
– these were the three divisions of Ahamkara.
The gods emerged from Vikara (sattva), the sense organs emerged from Tejas (Rajas) and the
five elements sky etc emerged from Tamas together with their own powers.
Vishnu, accompanied with the power Shri, always protects the world; accompanied by the
power Bhoo he creates and accompanied by the power Nila he destroys.
( )
The Supreme Soul resides in all the beings. O Brahmin! 1 Whatever exists is situated in the
Supreme Soul.
1 CS: The word is BrahmasthitaM. So perhaps what this means is that whatever exists in this loka is the
absolute one that is the Parmaatmaa.

1106
The two parts (jiva and paramatma) are situated in all beings. In some the jiva part dominates
and similarly in some the paramatma part dominates.
All the planets like Sun etc and gods like Brahma, Shiva etc – these and many others are
dominated by the paramatma part.
And their powers or consorts like Lakshmi etc are also dominated by paramatma part. In the
powers or consorts of other (gods) the jiva part should be known to be dominant.
Shiva said: Hearing this, Sujanma, the best amongst dwijas and adept in asking questions,
succumbed to a doubt and spoke again to that sage.
()
Vipra said: Were the incarnations of Vishnnu like Rama, Krishna etc also constituted of the
Jiva part O lord of sages! Tell this to me.
The sage said: O Vipra! Rama, Krishna, Nrisimha and Shukara – these were purnavataras (that
is contained only the paramatma part). Others were accompanied by the jiva part.
The unborn Supreme Soul has many avataras. Janardana (an epithet of Vishnu meaning
exciting or agitating men) in the form of planets grants the fruits of karma to the beings.
VK: This verse is also found in BPHS 1.21 Where the word is used to address the disciple. This
also makes more sense. So I have corrected this verse based on BPHS.

1107
These incarnations of Vishnu were born from the planets in sequence for the sake of
destroying the power of demons, for enhancing the power of gods and for establishing
righteousness. Rama was an avatara of Sun, Krishna of Moon, Nrisimha of Mars, Buddha of
Mercury, Vamana of Jupiter, Parashurama of Venus, Kurma of Saturn, Shukara of Rahu and
Meena of Ketu. The remaining avataras were also born from the planets.
The avataras which have a predominance of the paramatma part are called Khecharas (that is
gods, literally meaning moving in the sky) and those which have a predominance of the jiva
part are called Jivas.
From the planets Sun etc the paramatma part emerges and the avataras like Rama, Krishna etc
come into existence. After their work is over they always merge there itself (in the
respective planets from where they emerged). The jiva parts of the planets emerge and
human beings etc come into existence. They also merge there itself (in the respective planets
from where they emerged). And they (the planets) merge into the Avyakta (the unmanifest).
O Vipra! I have said to you that in which everything is, was and shall be. The one who
knows this shall acquire omniscience.
Without knowing this, one cannot know Jyotisha in any way. Therefore it must be read,
especially by Brahmins.

1108
The dwija who does not know the science of Jyotisha and blames it, he suffers in the hell
names Raurava and is born blind in another birth.
Shiva said: Having instructed in this way in the beginning, lord Lomasha, the son of Brahma,
commenced to speak the Jataka formally.
||Thus ends the fifth chapter in the conversation between Shiva and Parvati in the fi
of Lomasha Samhita of sixty thousand verses.||
Thus ends the fifth chapter in the conversation between Shiva and Parvati in the first part
Chapter 6
The sage said: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Saggitarius,
Capricorn, Aquarius and Pisces – know these twelve signs to be the limbs of Janardana as
time personified, which is the unmanifest form of Vishnu.
Head, face, the two hands, heart, chest, hip 1 , abdomen, private parts, the two thighs, the two
knees, the two ankles and the two feet are the limbs signified in sequence by the twelve
houses beginning with the ascendant.
1 Chandrashekhar’s comment
Chandrashekhar’s comment: Though Kati does mean hips, KatiH means waist and that is more appropriate
here, looking at physiology of Kalpurusha.

1109
The signs beginning from Aries are movable, fixed and dual; cruel and gentle; male and
female in a cyclic sequence. Pitta (bile), Vata (air), Tridosha (mixed) and Kapha (phlegm) are
the tempers of the signs in a cyclic sequence.
Aries is red in colour, has a large body, is four-footed, is strong during the night, resides in
the east, belongs to the kingly class, resides on mountains, is dominated by the Rajas guna,
rises with its back, is dominated by the fire element and has Mars as its lord.
( )
Taurus is white in colour, has Venus as its lord, is tall, is four-footed, is strong during the
night, resides in the south, resides in villages, belongs to the class of businessmen, is
dominated by the earth element, is dominated by the Rajas guna and rises with its back.
Gemini rises with its head, indicates a pair of humans (male and female) holding a mace and
a lute, resides in the west, is dominated by Tamas guna, is two-footed, is strong during the
night, resides in villages, belongs to the vraja (shudra) class, is dominated by the air
element, has an even body, is light green in colour and has Mercury as its lord.
Cancer is pale pink in colour, roams on earth 1 , belongs to the Brahmin class, is strong during
the night, is many-footed, resides in the north, has a bulky body, is dominated by Sattva
guna, is dominated by the water element, rises with its hind quarter and has Moon as its
lord.
1 CS: Vana means forest or distant lands. So roaming on the earth may not be correct translation.
VK: It is and not . So roaming on earth could be appropriate though BPHS says in 4.10.

1110
Leo has Sun as its lord, is dominated by Sattva guna, is four-footed, belongs to the kshatriya
class, is dominated by the fire element, rises with its head, has large limbs, is pale in colour,
resides in the east and is strong during the day.
Virgo roams on mountains, it is strong during the day, rises with its head, has limbs of
medium size, is two-footed, resides in the south, represents a vaishya that is the business
class, is a virgin holding grains and fire, is multi-coloured, is dominated by the air element, is a
virgin, is dominated by Tamas guna, it represents the stage of childhood and has Mercury as
its lord.
Chandrashekhars Comments: It should be noted that allotment of elements to rashi differs in different
astrological texts, hence the difference between the elements allotted to Rashis in Lomasha Samhita and
BPHS. Some are of the opinion that beginning from Aries they are of the order Fire, Earth, Air and
Water, in a cyclical fashion till it ends on Pisces being of water element (Parashara). Others opine that
it is Fire, Air, Earth and Water that is the correct order. I am personally of the opinion that the elements
are as follows: Aries-Fire, Taurus-Earth, Gemini-Earth (Rudrabhatta's opinion) Cancer-Water, Leo-
Fire, Virgo-Earth, Libra-Earth, Scorpio-Earth and fire, Sagittarius-Fire, Capricorn-first half-Earth and
second half-Water, Aquarius-Air and Pisces-Water.
( )
Libra rises with its head, is strong during the day, is black in colour, is dominated by Rajas
guna, resides in the west, roams on the earth, is a killer, belongs to the shudra class, has a
medium sized body, is two-footed, has Venus as its lord, has small limbs, is many-footed,
represents a Brahmin and is dominated by the water element. 1
1 CS: There is something wrong in the word Ghati and it happens to be GhaTi then this could mean one who is
ever busy, which may be more appropriate. There is certainly something wrong with the word as the word in the
manuscript is pashcimendudacaro. And acharo would mean one who does not move. Again the du in Indu is
dIrgha so it may mean udacaro and could relate to the jataka liking to raom around inleaps and bounds. This does
suit the chara nature of Tula Rāshi. Then pashcimendu means that it is powerful in the west, which makes more
sense.
VK: This shloka also occurs in BPHS 4.15,16 where Mr. Santhanam has translated as mischevious or
destructive. BHPS also says instead of .

1111
Scorpio resides in the north, is strong during the day, is tawny in colour, resides in water
and land, has a hairy body, has sharp limbs and has Mars as its lord.
Saggitarius rises with its hindquarter, has Jupiter as its lord, is dominated by Sattva guna, is
golden in colour, is strong during the night, is dominated by the fire element, belongs to the
class of warriors, is two-footed in the beginning and four-footed in the end, has even sized
limbs, holds a bow, resides in the east, roams on earth and is full of spiritual valour.
Capricorn is lorded by Saturn, is dominated by Tamas guna, is dominated by the earth
element, resides in the South, is strong during night, rises with its back, has large limbs, is
variegated in colour, roams about in forests and lands, its first half is four-footed and the
second half is footless and moves about in water.
()
Aquarius is represented by a man holding a water-pot, is brown in colour, has a body of
medium built, is two-footed, is strong during the day, resides in the middle of water, is
dominated by the air element, rises with its head, is dominated by Tamas guna, belongs to
the shudra class, resides in the west and its lord is Saturn.
()
Pisces is represented by two fishes joined at their tail and face, is strong during the day, is
dominated by the water element, is dominated by Sattva guna, is pure, roams in clean water,

1112
belongs to the Brahmin class, is footless, has a medium body, resides in the north, rises with
both head and hind quarters and its lord is Jupiter. Thus I have mentioned the characteristics
of the signs.
A full sign has thirty bhagas for ascertaining finer results. Sixteen vargas have been spoken
by Brahma, the forefather of the world. I shall now explain them to you, O Saumateya! So
listen (carefully).
Kshetra (D-1), Hora (D-2), Dreshkana (D-3), Turyansha (D-4), Saptamsha (D-7), Nandamsha
(D-9), Dashamsha (D-10), Suryamsha (D-12), Shodashamsha (D-16), Vimshansha (D-20),
Vedabahuamsha (D-24), Bhamsha (D-27), Trimshansha (D-30), Khavedamsha (D-40),
Akshavedamsha (D-45) and Shashtiamsha (D-60).
Ar Ta Ge Cn Le Vi Li Sc Sg Cp Aq Pi
Ma Ve Me Mo Su Me Ve Ma Ju Sa Sa Ju
D-1
Signs 1 3 5 7 9 11 2 4 6 8 10 12
Deva (15) Su Su Su Su Su Su Mo Mo Mo Mo Mo Mo
Pitri (15) Mo Mo Mo Mo Mo Mo Su Su Su Su Su Su
D-2
1 2 3 4 5 6 7 8 9 10 11 12
Ma Ve Me Mo Su Me Ve Ma Ju Sa Sa Ju
Su Me Ve Ma Ju Sa Sa Ju Ma Ve Me Mo

1113
Ju Sa Sa Ju Ma Ve Me Mo Su Me Ve Ma
D-3
()
The khestra is ruled by that planet who is the lord of that sign. Sun and Moon are the lords
(of a Hora) in odd signs. In even signs their order is reversed. The Pitris are the deities of the
Moon’s hora while Devas are the deities of the Sun’s hora.
Hora is half of a sign. Dreshkana is one-third of a sign. Lords of the own sign, fifth sign and
ninth sign are the lords of the three Dreshkanas in odd as well as even signs. Narada, Agastya
and Durvasa are the deities of the Dreshkanas in movable and other signs.
Signs 1 2 3 4 5 6 7 8 9 10 11 12
1 st
Sanaka
Ma Ve Me Mo Su Me Ve Ma Ju Sa Sa Ju
7-30
2 nd
Sananda
Mo Su Me Ve Ma Ju Sa Sa Ju Ma Ve Me
15
3 rd
Sanatkumara
Ve Ma Ju Sa Sa Ju Ma Ve Me Mo Su Me
22-30
4 th
Sanatana
Sa Sa Ju Ma Ve Me Mo Su Me Ve Ma Ju
30
D-4

1114
()
Beginning with the sign itself, the lords of the four quadrants are the lords of the Turyamshas
in signs beginning with Aries. Sanaka, Sanandana, Sanatkumara and Sanatana are their deities
in sequence. Now Saptamsha is being described.
Signs 1 2 3 4 5 6 7 8 9 10 11 12
1 st
4-17
2 nd
8-34
3 rd
12-51
4 th
17-8
5 th
21-25
6 th
25-42
7 th
30
Ma Ma Me Sa Su Ju Ve Ve Ju Mo Sa Me
Ve Ju Mo Sa Me Ma Ma Me Sa Su Ju Ve
Me Sa Su Ju Ve Ve Ju Mo Sa Me Ma Ma
Mo Su Me Ma Ma Me Sa Su Ju Ve Ve Ju
Su Ju Ve Ve Ju Mo Sa Me Ma Ma Me Sa
Me Ma Ma Me Sa Su Ju Ve Ve Ju Mo Sa
Ve Ve Ju Mo Sa Me Ma Ma Me Sa Su Ju
D-7
In odd signs begin with own sign and in even signs begin with the seventh sign. In odd signs
(the deities of the divisions are) Khshara, Ksheera, Dadhi, Aajya, Ikshu-Rasa, Madya and
Shuddha-Jala. In even signs begin with Shuddha-Jala in reverse order.
Signs 1 2 3 4 5 6 7 8 9 10 11 12
1 st Ma Sa Ve Mo Ma Sa Ve Mo Ma Sa Ve Mo

1115
3-20
2 nd
6-40
Ve Sa Ma Su
Ve
Sa Ma Su Ve Sa Ma Su
3 rd
10-00
4 th
13-20
5 th
16-40
6 th
20-00
7 th
23-20
8 th
26-40
9 th
30-00
Me Ju Ju Me Me Ju Ju Me Me Ju Ju Me
Mo Ma Sa Ve Mo Ma Sa Ve Mo Ma Sa Ve
Su Ve Sa Ma Su Ve Sa Ma Su Ve Sa Ma
Me Me Ju Ju Me Me Ju Ju Me Me Ju Ju
Ve Mo Ma Sa Ve Mo Ma Sa Ve Mo Ma Sa
Ma Su Ve Sa Ma Su Ve Sa Ma Su Ve Sa
Ju Me Me Ju Ju Me Me Ju Ju Me Me Ju
D-9
(Now Navamsha is being described.) In moving signs being with the own sign, in fixed signs
begin with the ninth sign and in dual signs begin with the fifth sign. Devas, Nri (humans)
and Rakshasas are the deities (of the amshas) in signs beginning with movable signs.
In odd signs the lords of the Dashamsha begin with the own sign while in even signs they
begin with the ninth sign. Their deities are now being mentioned. In odd signs the Dikpalas

1116
beginning from the east – Indra, Agni, Yama, Rakshasa, Varuna, Maruta, Kubera, Ishana,
Padmaja (or Brahma) and Ananta. In even signs the order is reversed.
The lords of the Suryamshas (D-12) begin with the own sign. Ganesha, Ashwini Kumaras,
Yama and Ahi are the deities (in a cyclic order).
()
Lords of Shodashamshas begin from Aries, Leo and Sagittarius in movable signs, fixed signs
and dual signs, respectively. Brahma, Vishnu, Isha 1 and Bhaskara (Sun) are the deities in odd
signs while in even signs the order is reversed. Now I shall tell you the lords of the
Vimshamshas.
( ) ( )
In movable signs begin from Aries; in fixed signs begin from Saggitarius and in dual signs
begin from Leo. In odd signs the deities are 1. Kali 2. Gauri 3. Jaya 4. Lakshmi 5. Vijaya 6.
Vimala 7. Sati 8. Tara 9. Jvalamukhi 10. Shveta 11. Lalita 12. Balagamukhi 13. Pratyangira 14. Shachi
15. Raudri 16. Bhavani 17. Varada 18. Jaya 19. Tripura and 20. Sumukhi. In even signs the deities
are 1. Daya 2. Medha 3. Chhinashirsha 4. Pishachini 5. Dhumavati 6. Matangi 7. Bala 8. Bhadra 9.
Aruna 10. Anala 11. Pingala 12. Chuchuka 13. Ghora 14. Varahi 15. Vaishnavi 16. Sita 17. Bhuvaneshi
18. Bhairavi 19. Mangala and 20. Aparajita. These are the twenty deities of the divisions
spoken by Brahma.
()
Lords of the Siddhamshas begin from Leo in odd signs and Cancer in even signs. In odd signs
(for the divisions) beginning from Leo the deities are Skanda, Parshudhara (ie Parashurama),
1 Chandrashekhar’s comment: Isha is also one of the names of Lord Shiva and he is indicated here.

1117
Anala, Vishwakarma, Bhaga, Mitra, Maya, Antaka, Shiva, Govinda, Madana, Bhima. In even
signs (for the divisions) beginning with Cancer the deities begin from Bhima in the reverse
direction.
Divisions of Bhamsha begin from Aries in Aries, from Cancer in Taurus, from Libra in
Gemini and Capricorn in Cancer. (For other signs) the lords of Bhamshas are identical to the
lords of the Bhamshas of the sign in trine from it. Deities of the Nakshatras are the deities of
the Bhamsha. (The lords of the Bhamshas are in the same order as those of the Nakshatras.
Thus they begin from Dasra, Yama, Agni etc and end at Pusha for odd signs and reverse for
even signs.)
In the odd signs the lords of the Trimshamshas are Mars, Saturn, Jupiter, Mercury and
Venus. The divisions are of size five, five, eight, seven and five. They are reversed in even
signs. Vahni (Agni), Samira (Vayu), Indra, Dhanada (Kubera) and Jalada (Varuna) (are the
deities).
The lords of the forty divisions in odd signs begin from Aries. Vishnu, Indra, Marichi,
Tvashta, Dhata, Shiva, Sun, Yama, Yakshesha, Gandharva, Kala and Varuna (are the deities in a
cyclic fashion). In even signs the divisions begin from Libra along with their ruling lords.
()
The lords of the Akshavedamsha begin from Aries in movable signs, from Leo in fixed signs
and from Saggitarius in dual signs. The lords are Brahma, Shiva and Vishnu in movable signs,
Shiva, Vishnu and Brahma (in fixed signs) and Vishnu, Brahma and Shiva (in dual signs).
()

1118
()
The lords of the Shastyamsha begin from the sign itself. (In odd signs the deities are) 1. Ghora
2. Rakshasa 3. Girvana 4. Kubera 5. Rakshasa 6. Kinnara 7. Bhrashta 8. Kulaghna 9. Visha 10.
Barhina 11. Maya 12. Preta 13. Purisha 14. Varuna 15. Indra 16. Kala 17. Ahi 18. Candra 19. Komala
20. Padma 21. Achyuta 22. Brahma 23. Shankara 24. Deva 25. Ardha 26. Kali 27. Nasha 28.
Kshitisha 29. Kamalakara 30. Mandaja (or Gulika) 31. Mrityu 32. Kala 33. Davagni 34. Ghora 35.
Yamaghanata 36. Brahma 37. Amrita 38. Purnanishakara 39. Vishadagdha 40. Kulanta 41. Mukhya
42. Vamshakhshaya 43. Utpaata 44. Kaala 45. Saumya 46. Komala 47. Shitala 48. Karaladamshtra
49. Chandrasya 50. Pravina 51. Kalapavaka 52. Dandabhrita 53. Nirmala 54. Saumya 55. Krura 56.
Atishitala 57. Amrita 58. Payodhi 59. Bhramana and 60. Chandrarekha. 1 The deities for the even
signs are in the reverse order. Thus the Shodashavargas have been elaborated.
O Saumateya! I shall now speak about the kinds of vargas. Listen. Shadvarga, Saptavarga,
Dashavarga and Shodashavarga - (these are the kinds of vargas).
If there is a combination of Vargas in the Shadvargas then Kimshuka etc yogas manifest. By
two combinations Kimshuka, by three Vyanjana, by four Amara, by five Chatra, by six
Kundala and by seven Mukuta.
Chandrashekhar’s comment: Combination of Varga means when a planet occupies identical Vargas in
Varga charts.
1 The list of these sixty deities in BPHS is a little different from what is mentioned here. The list is reproduced
here for comparison 1. Ghora, 2. Rakshasa, 3. Deva, 4. Kuber, 5. Yaksh, 6. Kindar, 7. Bhrasht, 8. Kulaghna, 9. Garal, 10.
Vahni, 11. Maya, 12. Purishak, 13. Apampathi, 14. Marutwan, 15. Kaal, 16. Sarpa, 17. Amrit, 18. Indu, 19. Mridu, 20. Komal, 21.
Heramba, 22. Brahma, 23. Vishnu, 24. Maheshwara, 25. Deva, 26. Ardr, 27. Kalinas, 28. Kshitees, 29. Kamalakar, 30. Gulika, 31.
Mrityu, 32. Kaal, 33. Davagni, 34. Ghora, 35. Yama, 36 Kantak, 37. Suddh, 38. Amrit, 39. PurnaMoon, 40. Vishadagdha, 41.
Kulanas, 42. Vamshakshaya, 43. Utpat, 44. Kaal, 45. Saumya, 46. Komal, 47. Sheetal, 48. Karaladamshtr, 49. Moonamukhi, 50.
Praveen, 51. Kaalpavak, 52. 2ndnayudh, 53. Nirmal, 54. Saumya, 55. Krur, 56. Atisheetal, 57. Amrit, 58. Payodhi, 59. Brahman,
60. MoonaRekha (InduRekha)

1119
()
In the Saptavargas and Dashavargas yogas named Parijata etc arise. By two combinations
Parijata, by three Uttama, by four Gopura, by five Simhasana, by six Paravata, by seven
Devaloka, by eight Brahmaloka, by nine Shakravahana and by ten Shridhama. Now
combinations in Shodashavarga shall be explained.
()
By two combinations, Bhadraka, by three Kusuma, by four Nagapushpa, by five Kanduka, by
six Kerala, by seven Kalpavriksha, by eight Chandanavana, by nine Purnachandra, by ten
Uccaihshrava, by eleven Dhanvantari, by twelve Suryakanta, by thirteen Vidruma, by fourteen
Shakrasimhasana, by fifteen Goloka and by sixteen Srivallabha. The various kinds of
(combinations in) Vargas has been explained.
Being in one’s exaltation sign, moolatrikona, own sign, signs ruled by the lords of kendras
from one’s Arudha should be considered for the vargas by a wise man. In the Saptavarga signs
belonging to one’s Adhimitra should also be considered (as being capable of causing good
yogas).
Planet which are combust, defeated by other planets, debilitated, weak, placed in malefic
houses, in a state of sleep, associated with malefics, at the stage of death and in the house of
one’s Adhishatru – these destroy the yogas.
()

1120
Planets beginning with Sun (that is Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn)
attain full exaltation at degrees 10 (Ar 10), 33 (Ta 3), 298 (Cp 28), 165 (Vi 15), 155 (Vi 5) 1 , 357 (Pi
27), 200 (Li 20). They become full karakas when in deep exaltation.
Aries, Taurus, Capricorn, Virgo, Cancer, the last sign (that is Pisces) and Libra are said to be
the signs of exaltation of planets beginning with Sun (that is Sun, Moon, Mars, Mercury,
Jupiter, Venus and Saturn).
Leo, Taurus, Aries, Virgo, Saggitarius, Libra, Aquarius are said to be the moolatrikona signs
of the planets beginning with Sun (that is Sun, Moon, Mars, Mercury, Jupiter, Venus and
Saturn).
Planets attain debilitation at the signs seventh to the previously mentioned signs of
exaltation. At signs seventh to the mulatrikona they are in a duhkona that is an inauspicious
trine.
Jupiter, Moon and Mars are friends of Sun. Mercury and Sun are friends of Moon. Jupiter,
Moon and Sun are friends of Mars. Venus and Sun are friends of Mercury. Mars, Sun and
Moon are friends of Jupiter. Saturn and Mercury are friends of Venus. Mercury and Venus
are friends of Saturn. Venus and Saturn are enemies of Sun. Mercury is an enemy of Mars.
Moon is an enemy of Mercury. Mercury and Venus are enemies of Jupiter. Moon and Sun
are enemies of Venus. Mars, Moon and Sun are enemies of Saturn. Moon is excluded from
this list. The planets left should be known to be neutral. This is the description of natural
relationships between planets.
1 There seems to be an error in the shloka. Jupiter’s exaltation spashta should be 95 (Cn 5) instead of 155
(Vi 5).

1121
Planets placed in the second, twelfth, third, eleventh, fourth and tenth are temporary
friends. Planets placed in the other houses are temporary enemies.
A friend and a friend become Adhimitras (bosom friends). A friend and a neutral become
friends. A friend and an enemy become neutral. A neutral and an enemy become enemies.
An enemy and an enemy become Adhishatru (extremely inimical) and completely destroy
the results (of each other).
Lagna, Hora, Dreshkana, Navamsha, Dwadashamsha, Trimshamsha – these are called the
Shadvargas. Including Saptamsha they are called Saptavargas. Including Dashamsha,
Shodashamsha, Shashtiamsha they become Dashvargas. This has been said by Brahma. The
Shodashvargas have already been mentioned before.
Additionally the ascendant, fourth house, seventh house and tenth house are called Kendras.
The ascendant, fifth and ninth houses are called Konas. The sixth, eighth and twelfth houses
are called Duhsthanas and also Trikas.
Houses beginning from the ascendant are called Tanu, Dhana, Sahaja, Bandhu, Putra, Ari,
Yuvati, Randhra, Dharma, Karma, Labha and Vyaya respectively. (Results) should always be
studied from them by the learned men.
The physical body, bodily complexion, bodily marks, kinsmen, character, virtues (and vices)
etc and happiness and sorrow of the body should be adjudged from the first house.

1122
Wealth, fame, joy, speech and friendship should be adjudged from the second house.
Siblings, servants, physical strength, zeal, courage, patience, spiritual valour, obstinacy etc should
be adjudged from the third house.
Happiness and sorrow, treasure, lands, houses, happiness from the mother, wealth of the
father, water, vehicles and undertakings should be adjudged from the fourth house.
Knowledge, mantras, intellect, policies, son and steadfastness should be adjudged from the
fifth house.
Enemies, sores, laziness, four-footed (animals), captivity, fear, maternal-uncle, luck of the father
and wealth of the son should be adjudged from the sixth house.
Wife, quarrels, business, courage of the son, success of efforts, disputes and knowledge of the state
of the person who has gone away or is in travel should be derived from the seventh house.
Legacy, longevity, fortresses, regaining of lost items, mental worries, wealth of the wife and debt
should be adjudged from the eighth house.
Luck, amorous pleasures, grandchildren, dharma and adharma should be adjudged from ninth
house.

1123
Kingdom, growth, wealth of the father, karma, fructification of merits, mudra (seal of
authority), honour, virtues, villages and parents should be adjudged from the tenth house.
Profits, son’s wife, wealth and friends shoud be adjudged from the eleventh house.
Long-standing illness, sorrow, confinement, ignominy and expenditure should be adjudged from
the twelfth house. I have spoken this in brief according to your intellect.
() ()
( )
Now I shall mention something special as I have heard from the mouth of Brahma. Father
can also be adjudged from the ninth house as well as from the house ninth to the Sun.
Whatever is adjudged from tenth and eleventh houses that should also be adjudged from the
houses tenth and eleventh to the Sun. Whatever is judged from the fourth, first, second,
eleventh and ninth houses that should certainly be judged from fourth, first, (second)
eleventh and ninth from the Moon. Whatever is adjudged from the house third to the
ascendant, all that should also be judged from the house third to Mars. Results of the sixth
house should also be considered from the house sixth to Mercury. Results of fifth house
should also be considered from the house fifth to Jupiter. Results of the seventh house
should also be considered from the house seventh to Venus. Results of the eighth and
twelfth houses should also be considered from the houses eighth and twelfth to Saturn.
( )
Now I shall speak something else as well. Listen, O son of Sumati! Whatever result is to be
studied from a house, it should also be studied from the lord of that house.

1124
However distant is the house containing the lord, count that much ahead from the lord. The
house obtained should be known to be the pada of the original house. The good and evil
results should be studied from it as well.
()
Now I shall speak about the things that are to be studied from the various Shodashavargas.
The knowledge of the body is to be studied from the Lagna (D-1), wealth etc from the Hora
(D-2), happiness from brothers from Dreshkana (D-3), luck from Turyamsha (D-4), sons and
grandsons from Saptamsha (D-7), wives from Navamsha (D-9), power and position from
Dashamsha (D-10), parents from Dwadashamsha (D-12), happiness and sorrow as well as
vehicles from Shodashamsha (D-16), religious activities from Vimshamsha (D-20), academic
acheivements from Vedabahuamsha (D-24 also called Siddhamsha), physical strength from
Bhamsha (D-27), evils from Trimshamsha (D-30), auspicious and inauspicious things from
Khavedamsha (D-40) and everything from Akshavedamsha (D-45) & Shashtyamsha (D-60).
Wherever (in whichever house) the planet in a malefic Shashtiamsha is placed, there shall be
destruction. This cannot be doubted just like Brahma’s words cannot be doubted. Wherever
the planet in a benefic Shodashamsha is placed, there shall be growth and nourishment. This
cannot be doubted just like Brahma’s words cannot be doubted.
Thus I have described to you the details of the Shodashavargas. After studying the Varga
Vishwabalas of the houses like ascendant etc or of the houses in which the planets of interest
are placed at the time of birth or at the time when the query has been posed, the good or evil
results should be pronounced without hesitation.

1125
||Thus ends the sixth chapter titled “Description of the
the Signs” in the conversation between
Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.||
To Be Continued…………..

1126
Jaimini Sutras - 1
The Commentary
Of Venkatesha &
Balakrishnananda Saraswati
Translated
By
Veneet Kumar, India
Copy Editor: Chandrashekhar Sharma
I am a Sanskrit enthusiast and am still
trying to get a good grip over this divine
language. Though I am not an astrologer but
I do have basic knowledge of this science &
Jaimini Astrology which enabled me to
understand and execute this translation.
Saptarishis Astrology Publisher:
Our Copy & Sanskrit Editor Shri
Chandrashekhar Sharma opines that ‘Venkatesh
has given some different interpretation of how to
draw up Pada lagna and Varnadas than what is
generally accepted. It can be pointed out that he
does not seem to apply KaTaPaYadi system of
decoding to the sutras that gives how to calculate
pada if it falls in the 4th etc. Elsewhere too he
gives interpretations based on both KaTaPaYadi
system and meaning of words as understood
normally. This gives a wider perspective to the
knowledge contained in the sutras of Jaimini.’
It gives us great pleasure to introduce Veneet
Kumar who has done this translation selflessly.
Most important part of his submission was that it
was done in a timely and systematic manner.
This contribution by him to the World Jyotish
Community only displays what a true vidyakaraka
should do - use his God given ability to
help mankind. He has a humble knowledge of
Sanskrit which he has used so that lovers of
Jaimini Astrology can study various
commentaries. May this similarly encourage the
young & uncorrupted hearts. If readers know any
regional language or Sanskrit they are requested
to come forward for translation. All of us should
only pray & bless people like Veneet with - ‘May
Ego & Selfishness - the destroyers of astrologers
never touch the Knights of Astrology’

1127
Introdu
ntroduction
ction:
Not much is known regarding Venkatesha whose commentary has been presented
here. The other commentator Balakrishnananda Saraswati was a contemporary of
Venkatesha and was in fact his guru as Venkatesha himself says in the opening
verses (verse number three, second half). Although the manuscript does not say so but it is
known from other sources that the name of Venkatesha’s commentary is Bhava-
Kaumudi.The two commentaries on the Jaimini sutras presented here have been assembled
from the following manuscripts donated by Shri Ravindra Bhagawat which are available on
the Saptarishis Astrology website:-
1. http://www.saptarishisastrology.com/download/Manuscripts/JaiminiS
utras-VenkateshVyakhya0To25.zip
2. http://www.saptarishisastrology.com/download/Manuscripts/JaiminiS
utras-BalkrishnandSaraswati0To50.zip
3. http://www.saptarishisastrology.com/download/Manuscripts/JaiminiS
utraNeelakanthaCommentary.pdf
4. http://www.saptarishisastrology.com/download/Manuscripts/Jaiminiy
aSutraVrittibyBalkrishnanandSaraswati1to50Manuscript.pdf
Both the commentaries are mostly in prose form except for a few quoted shlokas. These
shlokas are italicized in the English translation for easy identification.
A lot of the text is common between the commentary of Balakrishna Saraswati and that of
Venkatesha. As for the parts which are different, some of the differences are nothing more
than small grammatical improvements in Saraswati’s work which hardly have any impact
on the meaning of Venkatesha’s text while other differences are in the form of inclusion of
additional explanatory material in Saraswati’s work. These have all been appropriately included
in this article. Venkatesha’s text is maked in red while the additional text in Saraswati’s
manuscript is presented in blue.
While assembling the text from these manuscripts the text common to all the manuscripts
was chosen as it is while the text which varied in these manuscripts was chosen so as to
provide a smooth semantic flow as well as maximize the information conveyed. In a few
places the text in the manuscript was incomplete because of missing pages etc. At some of
these places the missing verses seemed to have been borrowed from standard texts and they
have been patched with proper notes at these points while at other places where there was no
hint the missing pages have been indicated in the article. While all effort has been made to
ensure that the translation is precise and error free but in case some errors have escaped
notice and are observed by the learned readers they are kindly requested to bring it to our
attention.

1128
Jaimini Sutras – Venkatesh Vyakhya
Salutations to Ganesha. Let there be prosperity.
1. She washes the lotus feet of Vishnu everyday; then again she plays on the head of Shiva; she
energizes men even those devoted to sinful acts; merged with the Yamuna she grants the fourfold
objectives (dharma, artha, kama and moksha); let that mother of Bhishma, born out of earth, the
ornamet of mountain (Ganga) be for your prosperity.
2. Who have practiced the vast net of scriptures; whose immense fame has washed away the ill
influence of the Kali age; who have meditated on the feet of Shiva, which are also known as Brahm;
the feet of Lord Brahma are victorious on this earth.
3. Having the name Shrutinaresha, that is the one versed in the scriptures; famed by the name of
Abhinava Dravidaarya, that is the new aacharya of Dravidas; may the distinguished yati and teacher
Balkrishna reveal knowledge in front of me.

1129
4. I, by the name of Venkatesha, the son of the daughter of Shri Gangadhar; whose name is famed in
the south; who has a firm practice in the scripture of Jyotisha; having saluted the feet of Gauri and
Shiva elaborate upon the Jaiminiya Jataka through intelligible words.
Sutra – 1.1.1
With the sutra upadesham etc begins the Jataka which is a collection of the sutras of Jaimini.
Its small exposition now begins.
Whatever is instructed is called an upadesha, an instruction. Here instruction means a secret
(something which is not very clearly mentioned and hence needs elaboration). Auspicious
and inauspicious indications are present (in one’s horoscope) according to ones karma. We
shall elaborate upon them. This is what this Resolution Sutra 1 states.
Sutra – 1.1.2 and 1.1.3
1 Resolution sutra is the sutra at the beginning of a text stating its objective.

1130
Each of the twelve signs cast aspects only on some of the twelve signs. They do not cast
aspects everywhere. This is what is indicated by the two sutras.

1131
Riksha means signs, Aries etc. All signs aspect the opposite signs. For a sign one of the sixth,
eighth and seventh sign is the opposite sign. How does the sixth, eighth or seventh sign
become the opposite sign This should be known from the cyclic placement chart. This chart
shall be shown ahead.
Bha means sign. All signs aspect the two signs which are placed in the neighbourhood. Thus
each sign aspects three other signs – this meaning is established. For cardinal signs
neighbouring signs are fifth and eleventh in-order; the same become third and ninth in offorder.
Similarly the opposite sign in cardinal signs is the eighth in-order and the same is
sixth in off-order. In fixed signs sixth is the opposite sign in-order and the same is eighth in
off-order. Neighbouring signs in fixed are third and ninth in-order and the same are
eleventh and fifth in off-order. For mutable signs the opposite sign is seventh and
neighbouring signs are fourth and tenth in both order as well as off-order. This has also been
said in the Vriddha-Karikas by the following two shlokas:
Mutable signs aspect mutable signs, fixed signs aspect cardinal signs and cardinal
signs aspect fixed signs; excluding the sign situated in the neighbourhood each sign
aspects three signs. A fixed sign aspects cardinal signs excluding the second sign; a
cardinal sign aspects fixed signs excluding the last sign; a mutable sign aspects mutable
signs excluding itself; this is the tradition.
This means the cardinal sign Aries aspects Leo, Scorpio and Aquarius excluding the
neighbouring Taurus. Cancer, excluding the neighbouring Leo, aspects Scorpio, Aquarius
and Taurus. Libra, excluding the neighbouring Scorpio, aspects Aquarius, Taurus and Leo.
Capricorn, excluding the neighbouring Aquarius, aspects Taurus, Leo and Scorpio. Taurus
in off-order, excluding the neighbouring Aries, aspects Capricorn, Libra and Cancer. Leo
also in off order, excluding the neighbouring Cancer, aspects Aries, Capricorn and Libra.
Scorpio, in off-order, excluding the neighbouring Libra, aspects Cancer, Aries and
Capricorn. Aquarius, excluding the neighbouring Capricorn, aspects Libra, Cancer and
Aries. Gemini aspects Virgo, Saggitarius and Pisces. Virgo again aspects Sagittarius, Pisces
and Gemini. Sagittarus aspects Pisces, Gemini and Virgo. Pisces aspects Gemini, Virgo and
Sagittarius.
Here the description of the aspects of the signs could have been paraphrased for brevity but
they are each mentioned separately to emphasize that the second and twelfth signs should
not be considered as the neighbouring signs but only the ones mentioned in the shlokas
should be considered as the neighbouring signs. Therefore also the dual number in
paarshvabhe restricts the incorporation of more than two signs as the neighbouring ones.

1132
Sutra – 1.1.4

1133
The aspector-aspected relationship defined with respect to the signs is extended over to the
planets by the following sutra.
Planets placed in the cardinal, fixed and dual signs also aspect the signs in the same way as
the signs in which they are placed. Just like a sign aspects three other signs similarly the
planets positioned in a sign also aspect the planets positioned in the other three signs in the
previously described manner (that is planets in cardinals aspect those in fixed etc). It is
mentioned in the Vriddha-Karikas:
A planet in a fixed sign aspects the one in a cardinal sign; the one in a cardinal sign
aspects the one in a fixed sign; the one in a dual sign aspects the one in a dual sign;
excluding the one placed in the neighbouring sign. Planets in the fixed signs aspect
those in the cardinal signs; planets in the cardinal signs aspect those in the fixed signs;
planets in the dual signs aspect those in the dual signs.
Therefore the planets aspect in the same way as the sign in which they are placed. Rest is as
described earlier. (That is planets in Aries aspect planets in Leo, Scorpio and Aquarius etc.)
Now we describe the cyclic placement chart. Dual signs are in the corners. The remaining
signs are placed in the form of a square bed as follows - Aries and Taurus are in the upper
side, Cancer and Leo are towards the right, Libra and Scorpio are in the lower side and
Capricorn and Aquarius are in the left side – this is what the experienced men say. But in
practice from the viewpoint of dual signs, according to chaturasre ghatanaanaa, that is similar
signs should be placed square to each other, circular placement should be known to be better
for this sutra (in which the four cardinal signs, the four fixed signs and the four dual signs
are all placed at the four corners of a square from each other).
Just like sutras are joined together for the sake of brevity similary by omitting cha this sutra
could have been shortened for efficacy. But by this reading of the present sutra
tannishthastadvachcha the cha here stands to include those aspects of planets which are
mentioned in other standard texts. It is said

1134
Saturn, Jupiter, Mars and other planets aspect positions tridasha, trikona, chaturasra and saptama
with increasing quarter strength.
Tridasha means third and tenth and is the first position. Trikona means fifth and ninth and is
the second position. Chaturasra means fourth and eighth and is the third position. And
saptama means seventh and is the fourth position. In the first three positions each position
includes two signs. And in each of these four positions the strength of the aspect increases in
Square Placement
Circular Placement
Cardinal etc signs aspect the above
mentioned signs from themselves
Cardinals aspect in-order 5|8|11 signs
Fixed aspect off-order 5|8|11 signs
Dual aspect both in-order and offorder
4|7|10 signs
Cyclic Placement Chart
the sequence one-fourth, half, three-fourths and full. But if one thinks that this sequence of
increasing strengths of aspects is obeyed by all planets then it is not so. Rather this sequence
of strengths is to be conjoined with the later mentioned sequence of planets to determine the
strength of the aspect of each planet. Therefore for Saturn the sequence of increasing
strength of aspect is trikona, chaturasra, saptama and tridasha. For Jupiter the sequence is
chaturasra, saptama, tridasha and trikona. For Mars the sequence is saptama, tridasha, trikona

1135
and chaturasra. For the remaining planets the sequence is tridasha, trikona, chaturasra and
saptama. These four positions mentioned in the shloka should be looked in the circular
placement chart. This meaning of the shloka is obtained from tradition.
Sutra 1.1.5
Just like different kinds of aspects have been mentioned to ascertain specific results similarly
to take us further tawards ascertaining specific results Jaimini mentions something called an
Argala.
From the result-giving object under study, whether it is a planet or a sign, Daara, Bhaagya
and Shoola houses cause Argalas - this is the meaning. In this text the standard sequence
KaTaPaYadi is frequently employed and should be used to decode some terms. While using

1136
this sequence when a number greater than twelve is encountered multiples of twelve should
be rejected and the remainder should be considered.
Five letters beginning from Ka, Ta, Pa and eight beginning from Ya should be known by the
intelligent people.
Therefore sarvatra savarnaa bhaavaa rashayashcha na grahaah according to these sutras it is
clearly indicated that everywhere in this text the signs and houses which are occupied by
planets should be decoded using KaTaPaYadi sequence. (Using this sequence the meaning of
Daara, Bhaagya and Shoola is four, two and eleven respectively.) Thus those positioned in the
fourth, second and eleventh houses cause argalas. If there is a planet positioned in the house
then the aspects should also be considered along with the argala. In this way for all signs, by
proper counting, planets in the fourth, second and eleventh houses are argala causing planets.
If there is one argala causing planet then the argala is mild; if two, then medium; if three,
then full. Another way to interpret the sutra is by breaking it up as
daarabhaagyashoolastaargalaa nidhyaatuh. This means that entities in the fourth, second and
eleventh from the nidhyatri, that is from any sign are argalas. This argala is of two kinds –
that caused by auspicious planets and that caused by inauspicious planets.
Sutra – 1.1.6, 1.1.7, 1.1.8

1137
Now Jaimini mentions a fourth kind of argala.
If there is a connection of the kaama house, which is of the third house, by virtue of aspect,
shadvarga, conjunction etc. with three or more malefic planets then the third house also
becomes an argala. It should be noted that only when the third house has a malefic connection that
there is an argala not when it is under the influence of auspicious planets. In the fourth, second and
eleventh houses argala is present in both cases when auspicious influences are present as well
as when malefic influences are present.
Another interpretation of the sutra could be that when the argala present in the third house
is influenced by three or more malefic planets then it becomes endowed with strength. That
is it becomes unobstructed. Thus argala in the third house influenced by three or more
malefic planets is unobstructed while argala in the third house created by one or two malefic

1138
planets as well as argalas in the other three houses whether created by auspicious or by
malefic planets can be obstructed – such seems to be the meaning. Because the argala in the
third house influenced by three or more malefic planets is unobstructed and because it is
different in character from the other argalas, this sutra has been separately created. Hence
now the obstructing factors for the three argalas in the daara etc houses are being mentioned.
For the argala in fourth the house in the tenth; for the argala in second the house in the
twelfth and for the argala in eleventh the house in the third – these are the three opposing
factors for the three argalas. That is they are the destructors of the respective argalas. For the
argala in the third house created by one or two malefic planets the eleventh house should be
known to be the obstructor. The opposing factors of the opposing factors are mentioned in
the next sutra.
Not the ones at a lesser degree or weaker than them. This means if the planets in the tenth,
twelfth, third and eleventh houses are at a lesser degree or are weaker than the respective
planets in the fourth, second, eleventh and third houses then the planets in tenth etc houses
do not oppose the argalas in fourth etc houses. That is they do not obstruct the argala.
Jaimini will describe the calculation of the strength of planets in the future sutra. Jaimini
will also mention greatness or smallness by virtue of degrees through the sutra aatmaa etc.
This argala and the opposing argala have been elaborated in the Vriddha Karikas.
Argalas from houses placed second, eleventh and fourth from the planet/house under study is called
auspicious argalas while argalas from twelfth, third and tenth are known as opposing argalas.
Argalas from the houses, aspecting planets, from the result aspecting planets and from the
result giving planets which are in the second, eleventh and fourth houses are called auspicious
argalas. Argalas from the result giving planets and from houses casting aspects or houses
containing planets which are in the twelfth, third and tenth houses are known as opposing
argalas. An argala which opposes the auspicious argala is only known as an opposing argala.
Or else the shloka could be interpreted as follows - argalas in the second etc houses from the
aspector that is the result giving sign are auspicious argalas and those in the twelfth etc
houses are opposing argalas.
Sutra – 1.1.9, 1.1.10

1139
Now again Jaimini shows another kind of argala.
In trines, that is in the fifth and ninth houses, argala, opposing argala and invalidation of
opposing argala are identical to the previous description. That is they are as described in the
sutras daara etc and rishpha etc. Since the fifth house occurs first in sequence of fifth and
ninth and is placed closer to the daara that is the fourth house than the ninth house, and

1140
because ninth is the tritrikona (and not trikona) and because by the term trikona the fifth
house appears first, fifth is the place of argala. The ninth house is the place of opposing
argala – such is the right conclusion. Moreover, argala is created in the fifth house by both
auspicious and malefic planets and in the ninth house opposing argala is created. Argala
created by planets other than auspicious and malefic should be known to be identical with
earlier description. A distinction in the case of Ketu is mentioned in the next sutra.
For Ketu ninth house is the house of argala. Argala related to Ketu is in the ninth house and
opposing argala is in the fifth house – such is the meaning. That is in the case of Ketu, out of
the fifth and ninth houses, ninth is the house of argala and fifth is the house of opposing
argala.
Or else another interpretation of the sutra could be that argala and opposing argala for Ketu
are opposite to that of the lagna. Thus tenth, twelfth and third are houses of argala and
fourth, second and eleventh are the houses of opposing argala – such is the meaning. Just
like, since the third argala is unobstructed so its sutra kaamasthaa etc. was created separately
similarly because of the special results of trines and because of vipariitam ketoh that is in
order to mention the inversion of argala in the trines in the case of Ketu the sutra
praagvattrikone was created separately.
1 2 3 4 5 6 7 8 9 10 11 12
5 10 6 8 1 9 11 4 12 2 7 3
8 7 9 11 10 12 2 1 3 5 4 6
11 4 12 2 7 3 5 10 6 8 1 9
Aspecting planets and signs
Aspected signs
2
4
11
3
5
12
4
6
1
5
7
2
6
8
3
7
9
4
8
10
5
9
11
6
10
12
7
11
1
8
12
2
9
1
3
10
Signs housing auspicious argala
12
10
3
1
11
4
2
12
5
3
1
6
4
2
7
5
3
8
6
4
9
7
5
10
8
6
11
9
7
12
10
8
1
11
9
2
Signs housing opposing argala
5 6 7 8 9 10 11 12 1 2 3 4
9 10 11 12 1 2 3 4 5 6 7 8
( )
Argala (Opposite for Ketu)
( )
Opposing argala (Opposite for Ketu)
Another meaning of the sutra could be that since in the sutra singular number has been used
for trikona hence only the fifth house is indicated. Therefore just like the argala in the third
house the argala in the fifth is also unobstructed. In this case the ninth house should not be
thought of as opposing this argala. vipariitam ketoh would mean that with Ketu as the lagna

1141
the ninth house would be an argala. In this case also the fifth house should not be thought of
as opposing this argala. The sutra should be considered to have been created separately
because this argala is unobstructed. Therefore like in the sutra daara etc argala is also created
from the fifth and ninth houses.
Or else another meaning of the sutra could be that argala in the fifth is not created only by
three or more malefic influences like the one in the third but rather by all kinds of influences
just like in the daara etc sutra – by auspicious, malefic as well as other influences, by one,
two, three as well as more planets. vipariitam ketoh For Ketu argala is opposite to the one for
lagna that is argala is created in the fifth by three of more malefic influences as in the third
house.
Or else another interpretation of the sutra could be that argala is created in the fifth by
counting in-order while for Ketu argala is created in the fifth by counting off-order.
Sutra – 1.1.11

1142
To ascertain special results Jaimini now begins the section on temporary significators.
Permanent significators are mentioned later.
Beginning with Sun and ending with Saturn – this is the group of seven; ending with Rahu –
this is the group of eight. Amongst these, whichever planet, by virtue of its kalaa etc
(degrees, minutes etc) is the most advanced that becomes the Atmakaraka. Kalaa means
divisions. Kalaa, vikalaa etc are the divisions of signs. Kalaa actually means sixteenth part.
But because it is synonymous with division hence the word kalaa here should be understood
as division of a sign (that is relative longitude). If the kalaas or degrees are equal then the
next division vikalaa or minutes should be used to decide the greatness. Here greatness
caused by the virtue of signs should not be considered – such is the tradition. (This means all
planetary longitudes should be measured relative to the respective sign of placement.) As has
been said in the Vriddha-Karikas:
One at the greatest degrees is the atmakaraka; one at the least degrees is the antyakaraka; one at an
intermediate degree is of intermediate significance; it is also called an upakaraka (sub-significator).
The one having greatest degree is the Atmakaraka; it is the king of the native – such is the
meaning. Other planets become sub-significators according to rules described later – this is
the meaning of the text.

1143
If two or more planets have the same longitude and a karaka is lost then permanent
significators should be used to ascertain respective results.
One could say that the sutra can be phrased as aatmaadhikah kalaadibhih nabhogoshtanaam for
the sake of brevity. But the word adhika has been used in the sutra. So to indicate that Rahu
becomes the atmakaraka by having the smallest longitude ashtanaam vaa has been mentioned
separately. How do we know this Because Rahu travels in opposite direction so it becomes
greater by virtue of having a smaller longitude. If the sutra were nabhogoshtaanaam then Rahu
would seem to contend for the post of the atmakaraka in the same was as other planets (that
is by having the largest longitude). When two or more planets contend for the post of
Brahma then according to the sutra raahuyoge vipariitah Rahu becomes the Brahma only when
it has the smallest longitude. This is mentioned in the Neelakantha commentary.
Or else when two or more planets have the same longitude and the seventh karaka is lost
then Rahu can be included. Therefore the secondary statement ashtanaam vaa has been added.
Or else as per the future sutra maatraa saha putram etc the eighth karaka shall be lost and in
that context separate inclusion of Rahu has been done here.
One may ask why Ketu has not been included through navaanaam vaa. The answer to that
would be that because Rahu and Ketu have the same longitude and so cannot be different
karakas. Hence ashtanaam vaa is appropriate.
If the Atmakaraka is debilitated or conjoined with malefics then it gives miseries like
bondage etc in its sub-periods. If it is exalted or conjoined with auspicious planets then it
frees the individual even if he is bound by other planets. Or else an adverse Atmakaraka gives
bondage in the world by its malefic influence.
A special point needs to be mentioned here. If Saturn has the largest longitude and is
retrograde then he shall remain the karaka for twenty-seven days. But not after that.
Beginning from itself upto the division occupied by the Moon - in this sequence the planet
which has greatest longitude or the planet which has the greatest longitude at that moment -
from that planet the results should be adjudged.
Sutra – 1.1.12

1144
Now Jaimini mentions the pre-eminence of the just described Atmakaraka.
The Atmakaraka is the lord of bondage and liberation. He is the king of the individual – this is
the meaning. Just like a world famous king is the authority for bondage and liberation that
is, he is the authority for putting one in jail and freeing one from jail and can put even his
sons and ministers in jail or free them from jail or pay them honour according to their good
or bad deeds; just like he distributes the fruits provided by his ministers similarly this
Atmakarka is also a king of the individual. He is the prime presider over happiness and sorrow.
Just like the ministers perform their tasks related to the kingdom only by following the king,
similarly the upakarakas (sub-significators) provide their results only in accordance with the
Atmakaraka. Just like when the king is displeased the ministers etc are unable to perform the works
of their friends etc and when the king is pleased then they are even able to do works against
their enemies similarly upakarakas give their results only in compliance with the Atmakaraka –
such a meaning should be derived.
Sutra – 1.1.13, 1.1.14, 1.1.15, 1.1.16, 1.1.17, 1.1.18, 1.1.19

1145
(Here pages are missing in the manuscript. Only later part of the shlokas was available which seemed
to be from Saravali. The former parts have been patched from this text.)

1146
….. (page missing in the manuscript.)
Now Jaimini mentions the Amatyakarak
By the virtue of coming just after the prime karaka in terms of possesing lesser degrees the
planet becomes Amatyakaraka. Amongst all the karakas the one which has the largest degree
becomes the king also known as the Atmakaraka. In the same sequence the one which is
lesser than it becomes the Amatyakaraka. Now Jaimini mentions the Bhratrikaraka.
By the virtue of coming just after the Amatyakaraka in terms of possessing lesser degrees the
planet becomes Bhratrikaraka. The planet which is lesser than the Amatyakaraka becomes the
Bhratra. Similarly is mentioned ahead. Now Jaimini mentions the Matrikaraka

1147
The planet having lesser degrees than Bhratri planet becomes the Matrikaraka. Now Jaimini
mentions the Putrakaraka
The planet having lesser degress than the Matrikara is the Putra – such is the meaning. Now
Jaimini mentions the Jnatikaraka
The planet having lesser degress than the Putrakara or lesser degrees than the Matrikaraka is
the Jnati planet. Because in the future sutra Putrakaraka is said to be identical with
Matrikaraka therefore Jnatikaraka is supposed to succeed the appropriate karaka here. Now
Jaimini mentions the Darakaraka
The planet having lesser degrees than Jnatikaraka becomes the Darakaraka – this should be
known. The cha in the end of the sutra indicates that for the sake of completeness not only
the Darakaraka but the permanent significator, pada and upapada should also be used to
ascertain results of wife.
(Now the concept of mutual karakaship is introduced. Pages containing initial part of the
shlokas were missing in the manuscript but the ending parts of the shlokas were available
from where it seemed that the shlokas were from Saravali.)
If planets are in their own sign or are in mulatrikona sign or are exalted and are also in Kendras then
they become karakas of each other. Acharya Hari says that they become karkas only when they are in
the Kendras. If in a Cancer ascendant, Saturn is in Libra, Jupiter and Moon are in the ascendant and
Mars and Sun are in Aries then these become mutual karakas. If planets are exalted or are in a
friend's house or are in their own sign then also they are called karakas. Chanakya says that Sun in
the tenth in the above example especially becomes a karaka. If a planet is in lagna, fourth house or
tenth house then also it becomes a karaka. Some say that planet in eleventh also becomes a karaka but
this is not the opinion of the sages. An individual born in a low caste will rise high in life through
karakas. An individual born in a royal family becomes a king without doubt.
This means that if planets are in their own signs, friend’s sign or are exalted and are also
mutually in angles then they become mutual karakas. Amongst them the planet in the tenth
becomes the king of karakas. By the term mutual karakas it is meant that they provide
benefitial results in each others’ dashas. Similarly planets in their own divisions (hora,
navansha etc) in mutual Kendras also become karakas. A special result is said for the lagna
which is also a Kendra. Planets in fourth or tenth houses are the karakas of the lagna even if
they are not in their own sign etc. But the planet in the lagna is not their karaka. Similar is
the situation with planets in the eleventh even if they are not in their own sign. If a planet is
in its own sign or is in a friend’s sign or is exalted but is not in the lagna and if a planet tenth

1148
to it is its permanent friend as well a temporary friend then irrespective of where this latter
planet is placed, the two planets, that is the one in tenth and the one in its own house
become mutual karakas. Similarly one should also bring to study all the special results related
to karakas mentioned in the other texts. Rest is easy. Now Jaimini mentions an option for
the Putrakaraka
Some acharyas speak of the Putrakaraka together with Matrikaraka. That is they say that the
two karakas are one and the same.
Here seven karakas beginning with the Atmakaraka and ending with the Darakaraka have
been indicated. Here if two planets have the same longitude and acquire same karakahood
other than Atmakaraka then since the seven planets beginning with the Sun are unable to
signify Atma upto Daara so for that purpose Rahu should also be accepted. This is what
ashtaanaam vaa means. If three planets contend for the same karaka position other than the
Atmakaraka then like Rahu, Ketu should not be considered because the sutra does not say
navaanam vaa. In this case the last karaka will be lost. Other aacharyas do not accept
Matrikaraka and Putrakaraka to be the same in this case. If four or more planets … (page
missing in the manuscript).
Sutra – 1.1.20, 1.1.21, 1.1.22, 1.1.23

1149
(page missing in the manuscript)…

1150

1151
Now Jaimini speaks about the permanent significators through sutra Bhagini etc. In the
beginning he mentions the Bhaginikaraka.
Aara, that is Mars, indicates sister – this is well known. Syala which is also indicated by
Mars means brother-in-law. Mars also indicates younger brother and one’s own mother. In
this way permanent significators mentioned in other texts should also be considered.
Example Moon should be known to be the significator of mother. ravishukrayoh praanijanakah
chandraarayorjananii apraaniyapi paapdrishtah this is mentioned in future sutras by Jaimini
himself wherein Moon is said to be the karaka for mother. Hence Sun is the karaka for father
– this is not mentioned here explicitly but is still to be incorporated from the later part of the
text. Now Jaimini mentions the Mercury as the upakaraka for maternal-uncles etc

1152
From the next planet that is Mercury relatives like maternal-uncles and maternal relations
or relations similar to mother should be adjudged. The term iti here indicates the significants
mentioned in the other texts. Rest is as described in the previous sutra. Now Jaimini
mentions Jupiter in terms of being a karaka for paternal grandfather etc
(Paternal grandfather, husband, children) should be known from Jupiter. Because of a
contradiction with the previous sutra where an Anityakaraka was mentioned for ascertaining
children this word eva emphasizes that Jupiter should also be used in this context. Now
Jaimini states Venus to be the karaka for wife etc.
Antevasin (literally – the one in the end) – because Jupiter has been mentioned in the
previous sutra this term can stand for both Jupiter as well as Venus. From the unmentioned
(and hence the right meaning of the term antevasin) Venus, wife, one’s own mother and
father, both in-laws, (maternal grandfather) and others significants mentioned in the other
texts, all these should be ascertained – this is the meaning.
(Page missing in the manuscript) These sutras bhaginyaaratah syaalah etc have been elaborated
upon by the ancients.
Ninth from Sun for father; fourth from the moon for mother; third from Mars for brother; sixth from
Mercury for maternal-uncle; fifth from Jupiter for son; seventh from Venus for wife; eighth from
Saturn for death - this is how father etc should be adjudged.
The word iti here stands to include those substances which are signified by Mars etc. which
are mentioned in other texts. They are mentioned here in brief.
Time and soul are signified by the Sun, mind by Moon, strength by Mars, speech by Mercury,
knowledge and happiness by Jupiter, lust by Venus and sorrow by Saturn. Sun and Moon are kings,
Mars is commander-in-chief, Mercury is prince, Jupiter and Venus are ministers and Saturn is
servant. Sun is reddish-black, Moon is white, Mars is not too dark red-white, Mercury is dark green,
Jupiter is white limbed, Venus is dark or black and Saturn is black. Colours copper red, white, deep
red, green, yellow, varigated and black are signified by the planets beginning with Sun; Fire, Water,
Kartikeya, Vishnu, Indra, Sachi and Brahma are the lords of the planets beginning with Sun.
Mercury and Saturn are neuters, Moon and Venus are females and the rest are males. Fire, earth,
ether, water and wind are presided over by planets beginning with Mars. Venus and Sun are lords of
brahmanas, Mars and Sun are the lords of kshatriyas, Moon is the lord of vaishyas and Mercury is
the lord of shudras. Moon, Sun and Jupiter are saatvik in nature, Mercury and Venus are raajasik
and Mars and Saturn are taamasik. Eyes brown as honey, body equal in height and width, dominated
by pitta and having less hair - this is the appearance of Sun. Small and round body, dominated by vata
and kapha, intelligent, sweet in speech and beautiful eyes - this is the appearance of Moon. Callous
sight, young, large hearted, pitta dominated, restless, slender waisted - this is the appearance of Mars.
Speaking multiple meanings, always interested in humour, dominated by pitta, vata and kapha - this is

1153
the nature of Mercury. Large body, brown hair and eyes, supreme intelligence, dominated by kapha -
this is the appearance of Jupiter. Happy, attractive appearance, beautiful eyes, dominated by kapha
and vaata, having black and curled hair - this is the appearance of Venus. Saturn is lazy, with
monkey-brown eyes, slender and long body, has tough teeth, tough hair on body and head and is
dominated by vata. Nerves, bones, blood, skin, semen, fat, marrow are respectively signified by
Saturn, Sun, Moon, Mercury, Venus, Jupiter and Mars. Temples, water bodies, fire places, places of
entertainment, treasuries, bed and godowns are respectively signified by Sun etc. Blankets, new
clothes, burnt clothes, wet clothes, medium clothes, tough clothes and torn clothes are respectively
signified by Sun etc. Copper, emerald, gold, brass, silver, pearl and iron are respectively signified by
Sun etc. Saturn, Venus, Mars, Moon, Mercury and Jupiter signify seasons beginning with spring.
They also signify seasons depending upon whose drekkana is in the lagna. Ayana (half-year), kshana,
day, seasons, months, fortnight and year are respectively signified by Sun etc. Bitter, salty, pungent,
sweet, sour and astringent are the tastes signified by the same planets. Mercury and Jupiter in the
east, Sun and Mars in south, Saturn in west and Venus and Moon in north - these are the directions in
which planets become strong. Moon, Mars and Sun are strong during night, Mercury is strong at all
times and remaining planets are strong during the day. Evil planets are strong in dark fortnight and
mild planets are strong in bright fortnight. Planets are also strong in their own years, own days, own
horas and own months. This is the description of the kalabala – strength based on time. The sequence
of natural strength of planets is Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun. Sun
generates trees with a strong center, Saturn generates foul trees, Moon generates trees with sap, Mars
generates thorny trees, Jupiter generates trees bearing fruits, Mercury generates trees which do not
bear fruits, Venus generates trees which bear flowers. Moon again generates trees which are sweet
and smooth and Mars generates bitter trees. Rahu signifies the chandala caste, Ketu signifies the
shudra caste. Snake dominated places are said to belong to Rahu, Ketu and Saturn. Multi-coloured
clothes are signified by Rahu and clothes with big holes by Ketu. The mineral of Rahu is Lead and of
Ketu is blue gem. Yellow cloth is signified by Jupiter, Venus signifies silk, Sun signifies red cloth,
white silk is signified by Moon, black silk by Mercury, red cloth by Mars. Saturn signifies multicoloured
and black robes, Rahu signifies torn and varigated clothers. Ketu signifies cloth having shape
and form. Venus signifies the Spring season, Mars and Sun signify Summer, Moon signifies rainy
season, Mercury signifies Winter, Jupiter signifies Hemanta and Saturn signifies Shishira. Rahu
signifies eight months and Ketu signifies three months. Rahu, Saturn, Moon and Mars are dhaatu
planets, Venus and Sun are moola planets and Jupiter and Mercury are jiva planets. All this is
mentioned in the texts.
In this way the significations of planets indicated in the other texts should also be brought to
study in this context.
Sutra – 1.1.24

1154
Now Jaimini indicates the natural strength of the planets
Manda means Saturn is the lowermost, the weakest amongst the seven planets beginning
with the Sun. Other planets beginning with Sun are weaker in succession – this should be
known. To determine the natural strengths of planets this sequence is mentioned by the
ancients – Saturn, Mars, Mercury, Jupiter, Venus, Moon and Sun are stronger in succession.
Another interpretation of the sutra could be derived by breaking it as mandah jyaayan
graheshu. All beings are subordinate to the planet which determines age and since Saturn is
the significator of the age of all affairs hence Saturn is superior – this is the meaning.
Or else another interpretation of the sutra could be that amongst the planets beginning with
Sun, Saturn is the oldest. Because in the sutra ekam dwau etc in the beginning of the chapter
where naisargik dashas are explained Saturn is the said to be the oldest that is has the longest
naisargik dasha duration and other planets are placed below it. Similarly in other texts also
because of being a significator of age and because of being vriddha that is the oldest in terms
of age Manda is indicated in the sutra graheshu etc.
(After mentioning the strongest planet the commentator now mentions the strongest
house.) Lagna should be known to be strong even if there are different kinds of karakas and
signs placed in the twelve houses of the chart. Lagna is the significator of body, of bodily
sorrow and happiness and of luck hence it is the root of everything. Other houses and
planets give results according to whether the lagna is strong or weak. Just like only when a
canvas exists that a painting can exist. Only whe n the person in the form of lagna exists
that the fruits of the other houses can come into existence.
If two, three or more planets contend for the same karaka position then how should one
decide Through their natural strengths.

1155
To Be Continued ……………

1156
Slimming Tips from
Astrology
By
Gayatri Devi Vasudev, India.
Earlier Published In ‘Modern Astrology’
Copies Can be Had from
http://shop.saptarishisastrology.com
Magazines Section
Mrs. Gayatri Devi Vasudev is the Editor of
Modern Astrology, the successor to Dr. B.V.Raman's
The Astrological Magazine which closed down in
December 2007 following her resignation from its
Editorship in June 2007. As Editor (January 1999 to
July 2007) of The Astrological Magazine, the world's
foremost and most authentic journal on Jyotisha or
Indian astrology, and earlier as its Associate Editor
Gayatri Devi Vasudev was actively involved with her
father--- its Founder and the Father of Modern
Astrology Dr. B.V.Raman,---- from 1972 to until his
death in December 1998, in his mission to bring
astrology into the comity of sciences. She continues his
mission. She is also the National Vice-President of the
Indian Council of Astrological Sciences founded by Dr.
B.V. Raman in 1984 to organize the study and practice
of astrology. Gayatri Devi Vasudev has authored many
books on astrology that include The Art of Matching
Charts, The Art of Prediction in Astrology, Advanced
Principles of Prediction, Clues to Interpreting Charts,
Practical Horary Astrology, The Story of Dr. B.V.
Raman for Children and How to Judge a Horoscope-
Volume II.
T
he beauty ideal of the present
times is the young taut slim body.
This ideal has so enamoured large
chunks of the urban population that it has
set into motion a relentless pursuit for the
perfect body. In the process a whole new
world of products and advertising has
emerged as a multi-crore industry doing
brisk business as never before. However,
this trend is far from congenial for both
the body and the mind. Many people with
perfectly normal, not perfect, bodies see
themselves as excessively heavy or
disgustingly thin and feel miserable. At
the other end of the spectrum are those
who are overweight and see themselves as
failures simply because they cannot fit into
the slim and beautiful image that social
pressure and the media cum advertising
world have created and extolled adnauseum
as the sole recipe for accomplishments of
every kind. This ideal of slimness has now
assumed the momentum of an ideology
which dictates that without a slim body,

1157
one is a misfit in society. Such is its power, that many have been driven to starving
themselves to death if only to lose those extra pounds. It has led to many suffering from a
serious distortion of one’s image resulting in depression, melancholia, dangerous levels of
jealousy and even suicidal tendencies. It has stolen away from them the peace and
contentment that comes from feeling comfortable with the body one has to live in.
Taking care of the health and wellness of the body is a desirable goal but excessive preoccupation
with how it should look is nothing short of a dangerous obsession and the surest
way to feeling wretched.
The horoscope which is an X-ray of what one brings with one at birth carries clues to the
kind of body one has to live with. It can show if one will be slim, reed thin, stout, fat, obese
or suffer from morbid obesity. Based on an understanding of the signs and planets involved,
one can identify the contributory factor to the kind of body promised by the chart. One can
then put in suitable effort to change it to some extent. However, the main thing the chart
does is to help one understand the wisdom of feeling comfortable in the body one has.
The signs and planets influencing the Ascendant are the primary determinants of the kind
of body one gets.
One of the most commonly occurring features in the charts of those severely overweight
is the preponderance of common signs. Such common signs can be Gemini, Virgo,
Sagittarius and Pisces.
There is a commonly held belief that a slim person’s metabolism is high and an
overweight person’s is low. But modern findings veneer towards the viewpoint that weight
is not necessarily directly linked to metabolism. Instead they attribute it to total calories
consumed being far in excess of total calories burned. But this statement is open to debate
for it must have been everyone’s experience at some time or the other to have come across
people who gorge themselves on food but appear emaciated and starved with not an inch of
extra flesh on them. Nor are they known to have exercised in any way at any time. Such
cases disprove the theories that excessive intake of calories leads to overweight. Though this
is true in part, it cannot apply to all as the above instance shows. Such reed thin people may
eat very well but also have a high metabolic rate which burns away the food they eat.
Therefore, there can be cases both of overweight linked to metabolism and also of those not.
Most classical works carry combinations for thin as also for fat bodies. They identify
planets and signs that can either show slimness or overweight as also those that give slender
beautiful bodies.
Jataka Tattwa (A-35), for instance, gives a list of watery signs,
MüMïükÉOæûhÉfÉwÉÉÍsÉiÉÑsÉÉÈ
xÉeÉsÉÉÈ zÉåwÉÉÈ zÉÑwMüÉÈ

1158
The signs Cancer, Aquarius, Capricorn, Pisces and Scorpio and Libra are termed jala or watery.
The rest are suska or dry.
That is, Aries, Taurus, Gemini, Leo, Virgo, Sagittarius have been shown as dry signs.
According to Jataka Tattwa (A-65),
qÉlSìÉMïüUÉÈ zÉÑwMüÉÉlSìÉcNûÉæ
xÉeÉsÉÉæ eÉsɤÉïaÉÉæ ¥ÉåerÉÉæ cÉ |
Saturn, Sun and Mars are termed dry or waterless planets. The Moon and Venus are called watery
planets. Mercury and Jupiter are water-resorters.
Chart 1: Gulzarilal Nanda: Born July 4, 1898 at 0h. 2m. at 32 N 34, 74 E 3 with a balance of
10 years 4 months 25 days of Venus Dasa at birth.
Ascdt
3‐16
Mars
28‐16
Sun 20‐49
Merc 25‐
01
Ketu 27‐05
Ascdt
Jup
sun
Merc
Ketu
Chart 1
Rasi
Ven
2‐14
Ven
Navamsa
Rahu
27‐05
Moon
19‐16
Sat
15‐48
Jup
11‐19
Mars
Rahu
Sat
Moon
Sun 20‐49
Merc 25‐
01
Ketu 27‐05
1
Ascdt
3‐16
Mars
28‐16 Rahu
27‐05
Moon
19‐16
Ketu
Merc
1
Ascdt
Jup
sun
Ven
Ven
2‐14
Jup
11‐19
Sat
15‐48
Mars
Rahu
Moon
Sat
Gulzarilal Nanda (Chart 1), one of our most honest and principled politicians, was slim
and reed thin. The Ascendant is the suska or dry sign Aries occupied by its ruler, the dry
planet Mars. No other planet, especially watery ones, influence the Ascendant Aries or its
ruler Mars resulting in a personality that never put on any weight.
Apart from Mars, Saturn is another dry planet. In fact, Saturn is the Karaka for an
emaciated-looking frame. Saturnine sign natives, that is, those born in Aquarius or
Capricorn, more particularly in the former, are relatively safe from putting on extra weight

1159
though Capricorn is defined as a watery sign. The rulership of Saturn is not without its characteristic
influence unless overridden by other weight-producing factors. Saturnine signs with Saturn influencing
the Ascendant directly, especially from dry and airy signs, usually works against putting on weight.
P.T. Usha, India’s golden girl as she was known in her heydays, is a good example of the
Saturnine check on overweight.
Chart 2: P. T. Usha: Born May 20, 1964 at 1h. 00m. at 11 N 30, 75 E 36 with a balance of 6
years 2 months of Venus Dasa at birth.
Ascdt
9‐23
Sat
12‐33
Mer 12‐44
Mars 17‐
13
Jup 17‐01
Chart 2
Rasi
Sun
6‐55
Rahu
12‐03
Ven
13‐15
Moon
22‐33
Sun
Sat
Ven
Rahu
Navamsa
Merc
Ketu
Ketu
12‐03
Ascdt
Moon
Mars
Jup
Mer 12‐44
Mars 17‐13
Jup 17‐01
Sun
6‐55
11
Ascdt
9‐23
Sat
12‐33
Ketu
12‐03
Sat
Ven
Rahu
Sun
9
Ascdt
Mars
Jup
Moon
Rahu
12‐03
Ven
13‐15
Moon
22‐33
Merc
Ketu
The Ascendant is the airy Aquarius in Chart 2 occupied by its ruler, the dry Saturn. The
Moon, a watery planet, aspects the Ascendant but being in Leo, a fiery dry sign and himself
aspected by the dry Saturn, his influence ceases to be weight producing.
The watery and dry signs produce corresponding kinds of bodies but Aquarius is more of
an exception under watery signs. Likewise, though Sagittarius figures in the list of dry signs,
its nature as a common sign contributing to girth takes control. Libra is a watery sign but
being airy, is not really over-weight producing.
There are also specific combinations (Jataka Tattwa) which show thin bodies.
i) zÉÌlÉcÉlSìÉæ qÉåwÉå SåWûMüÉzÉrÉïqÉç |
If Saturn and Moon occupy Mesha (Aries), the native will have an emaciated body. (C-13).

1160
ii) AlirÉåzÉå sÉÉpÉMåülSìaÉå uÉ¢åü SåWûMüÉzrÉïqÉç |
If the lord of the 12th occupy the 11th or a Kendra (quadrant) and be retrograde, the result is a slim
body. (C-14)
iii) sÉalÉåzÉÉÍkÉ̹iÉpÉåzÉÎx§ÉMåü SåWûMüÉzrÉïqÉç |
If the owner of the Rasi occupied by the Ascendant lord be in the 6th, 8th or 12th the body is slim.
(C-15).
iv) zÉÑwMüÉ…¡åû zÉÑwMüaÉëWåû SåWûMüÉzrÉïqÉç |
If a dry planet occupies a dry sign (on the Ascendant), it shows a thin body (C-16).
v) zÉÑwMürÉÑiÉåÅ…¡åûzÉå MüÉzrÉïqÉç |
If the lord of the Ascendant be conjoined with a dry (sign) planet, a thin body is the result (C-17).
vi) zÉÑwMüaÉëWû¤ÉæÅ…¡åûzÉå MüÉzrÉïqÉç |
If the lord of the Ascendant occupy a sign owned by a dry planet, it results in a thin body (C-18)
vii) sÉalÉåzÉÉÇzÉåzÉåå zÉÑwMåü MüÉzrÉïqÉç |
If the lord of the Navamsa occupied by the lord of the Ascendant be a dry planet, it shows a thin
body (C-19).
viii) zÉÑwrÉÉ…¡aÉæÈ mÉÉmÉæÈ MüÉzrÉïqÉç |
If malefics occupy dry signs and the Ascendant, it shows a thin body (C-20).
Chart 3: Film Star: Born November 2, 1965 at 2h. 30m. at 28 N 36, 77 E 12 with a balance of
3 months 5 days of Moon Dasa at birth.
Rahu
13‐54
Jup®
9‐05
Sun
Mars
Sat
Ven
Rahu
Sat®
18‐41
Moon
22‐59
Chart 3
Rasi
Ascdt
23‐13
Navamsa
Moon
Ven
3‐51
Merc 7‐33
Ketu
13‐54
Mars
28‐46
Sun
17‐17
Jup
Ketu
Ascdt
Merc

1161
Ketu
Merc
Sun
17‐17
Ven
3‐51
Merc 7‐33
Ketu
13‐54
Mars
28‐46
Moon
22‐59
5
Ascdt
23‐13
Sat®
18‐41
Rahu
13‐54
Jup®
9‐05
Jup
Sun
Mars
Sat
7
Ascdt
Ven
Rahu
Moon
India’s most successful film star currently, the native of Chart 3 has Leo rising with its
ruler Sun in a Venusian sign Libra and which has endowed the native with a charismatic,
not necessarily handsome, personality. The Ascendant Leo is a dry fiery sign and is aspected
by the dry planet Saturn from an airy sign Aquarius. The actor is slim and may need no extra
exertion to continue that way.
Though Libra and Aquarius are shown as watery signs in classical texts, they belong to
the airy triplicity of Gemini. Rarely do these signs produce heavy bodies unless overcome by
weight producing factors.
When airy and dry signs are predominant on the rising sign and dry planets influence the
Ascendant directly with no watery planets interfering, then one gets a trim figure and
physique. More often than not, when Aries, Leo, Libra and Aquarius are aspected by Mars
directly, such natives rarely put on weight. When these signs are aspected by Saturn, then
they are also slim but tending more towards thinness and a scraggly appearance. When
Venus is also involved in directly influencing the Ascendant by aspect or occupation, then
such natives would not only have no problem staying slim but also have proportionate wellformed
bodies. An example for such a body is the late Princess Diana (Chart 4).
Chart 4: Princess Diana: Born July 1, 1961 at 17h. GMT at 3 W 0, 53 N 0 with a balance of 2
years 4 months 24 days of Mars Dasa at birth.
Ketu
7‐50
Moon
2‐05
Jup®
13‐13
Sat®
5‐46
Ascdt
4‐16
Chart 4
Rasi
Ven
2‐27
Merc®
11‐21
Sun
17‐43
Rahu
7‐50
Mars
9‐43
Sun
Sat
Merc
Ven
Ketu
Jup
Navamsa
Moon
Mars
Rahu
Ascdt

1162
Jup®
13‐13
Sat®
5‐46
Ketu
7‐50
Moon
2‐05
8
Ascdt
4‐16
Ven
2‐27
Rahu
7‐50
Mars
9‐43
Merc®
11‐21
Sun
17‐43
Moon
Ketu
Merc
Ven
5
Ascdt
Sat
Sun
Mars
Rahu
Jup
The sign Scorpio rising has its ruler Mars in the dry, fiery Leo with Rahu. Mars is
aspected by Moon-Ketu who themselves are influenced by the airy sign Aquarius which
they occupy. Venus aspects the Ascendant which endowed the native with a tall, slim
attractive frame. The fact the aspect of Venus on the Ascendant is from his own sign Taurus added to
the beauty of the frame.
Chart 5: Jurist: Born January 16, 1920 at 0h. 45m. at 18 N 58, 72 E 52 with a balance of 18
years 8 months 4 days of Saturn Dasa at birth.
Ketu
01‐18
Sun
3‐04
Merc
20‐02
Ven 22‐14
Rahu 0‐18
Moon 3‐34
Chart 5
Rasi
Mars
2‐07
Ascdt
2‐48
Jup®
24‐11
Sat®
19‐55
Jup
Sun
Ven
Ketu
Navamsa
Merc
Ascdt
Mars
Rahu
Moon
Sat®
Merc
20‐02
Ven 22‐14
Rahu 0‐18
Moon 3‐34
Sun
3‐04
7
Mars
2‐07
Ascdt
2‐48
Jup®
24‐11
Sat®
19‐55
Sun
Ven
Ketu
7
Merc
Ascdt
Mars
Sat®
Rahu
Moon
Jup
Ketu
01‐18
In contrast is the native of Chart 5, a well-known brilliant jurist, whose appearance was
anything but good-looking. Bird-like and scraggly, he was also small-built. The Ascendant

1163
(in Chart 5) is the airy sign Libra occupied by the dry Mars and aspected by the even drier
Saturn from the fiery dry sign Leo. Thin and wiry, the native’s appearance belied his intellectual
brilliance.
Chart 6: Scientist: Born January 8, 1942 at 2h. 29m. (GMT) at 51 N 46, 1 W 15 with a
balance of 5 years 3 months 10 days of Sun Dasa at birth.
Ketu
24‐52
Ven
29‐05
Merc
5‐47
Sun
25‐12
Mars
6‐31
Chart 6
Rasi
Sat®
0‐15
Jup®
21‐07
Ascdt
5‐00
Rahu
24‐52
Moon
28‐16
Merc
Sat
Moon
Ascdt
Sun
Rahu
Navamsa
Mars
Ketu
Jup
Ven
Sun
25‐12
Ven
29‐05
Merc
5‐47
5
Ascdt
5‐00
Rahu
24‐52
Moon
28‐16
Sat
Moon
Merc
8
Ascdt
Sun
Rahu
Ven
Ketu
24‐52
Mars
6‐31
Sat®
0‐15
Jup®
21‐07
Mars
Ketu
Jup
Another example of such a personality is of a British scientist (Chart 6) whose discovery
of theories related to Black Holes brought him global recognition. Thin and gawky, he can
lay no claims to looks of any kind. The scientist is confined to the wheel chair after he was
struck by motor neurone disease. That apart, what is to be noted is the fact many people
confined to wheel-chairs tend to put on excessive weight, especially waist downwards. In
this case that has not happened. We may note the airy sign Libra rising is aspected by suska
Graha Mars from the dry fiery Aries.
In all cases where only dry and fiery factors influence the Ascendant, the natives in a way
are blessed with bodies that refuse to put on weight. Mars and Saturn are dry planets and
give high metabolic rates. So they do not help fat to accumulate. If Mars alone is the factor
causing a slim or thin body, then the natives are smart with trim waistlines. With very little
effort they can even develop muscular looks. If Saturn is the planet, then muscular looks are
next to impossible even with exercising with weights. On the other hand, since Saturn is

1164
sometimes a planet who does not exactly contribute to looks, he could give a tendency to a
nice little paunch even if the rest of the body is thin. Such natives need to consciously fight
this tendency through exercises that focus on the abdominal region.
Summing up, fiery and airy signs on the Ascendant make one naturally thin. The
influence by aspect or occupation of Mars or Saturn or of both on such an Ascendant adds to
the characteristic of staying thin. If Venus, under such circumstances, influences the
Ascendant, one is slim and attractive in build. If Mars alone aspects or occupies such an
Ascendant, then one has a good physique and an athletic frame. If Saturn alone is the planet
in such a position, one is thin and gawky. As always, afflictions mar the results. Favorable
influences enhance the results. In all these cases, exercise may or may not be necessary to
retain the slimness. If perchance, such natives tend to put on weight for any extraneous
reason – life style basically – simple exercises can help shed the extra pounds. The awareness
that one has such combinations as described above in the chart should make one realize that
one’s body is structured that way and very little effort, if any, is needed to stay that way. It
can be a blessing then but if they want to gain weight, they must work harder than others to
acquire a well-rounded figure.
But what of those with obese bodies Do they have a chance of reducing based on
astrological factors More of it at a later date.

1165
Definition of a Graha
By
Gayatri Devi Vasudev, India
Earlier Published In ‘Modern Astrology’
Available In Saptarishis Astrology
Book Shop
Mrs. Gayatri Devi Vasudev is the Editor of
Modern Astrology, the successor to Dr. B.V.Raman's
The Astrological Magazine which closed down in
December 2007 following her resignation from its
Editorship in June 2007. As Editor (January 1999 to
July 2007) of The Astrological Magazine, the world's
foremost and most authentic journal on Jyotisha or
Indian astrology, and earlier as its Associate Editor,
Gayatri Devi Vasudev was actively involved with her
father--- its Founder and the Father of Modern
Astrology Dr. B.V.Raman,---- from 1972 to until his
death in December 1998, in his mission to bring
astrology into the comity of sciences. She continues his
mission. She is also the National Vice-President of the
Indian Council of Astrological Sciences founded by Dr.
B.V.Raman in 1984 to organize the study and practice
of astrology. Gayatri Devi Vasudev has authored many
books on astrology that include The Art of Matching
Charts, The Art of Prediction in Astrology, Advanced
Principles of Prediction, Clues to Interpreting Charts,
Practical Horary Astrology, The Story of Dr. B.V.
Raman for Children and How to Judge a Horoscope-
Volume II.
Every science has at its base certain
established principles that are selfevident
truths and do not require
proof. Such axiomatic rules are accepted
without question. Euclid’s axiom, for
instance, that things equal to the same
thing are equal to each other is accepted
universally as true. In Jyotisha too, the
self-evident connection between human
life and celestial bodies is an axiomatic
principle. The celestial factors are
recognised as ad infinitum but for the
scheme of astrology, only 9 are considered
relevant. These 9 factors known as
Navagrahas (Nava + Graha) help in
unlocking the unknown in human life and
existence.
What is a Graha Is it the same as a
planet If yes, what about the Sun which is
a star What about Rahu and Ketu And
the satellite Moon In other words, what is
the definition of Graha And how is it
different from ‘planet’
Let us take a look at what the term
planet has meant so far, and again as
defined by the International Astronomical
Union in August 2006.
According to the Webster’s New
World Dictionary, the term planet originally
meant any of the heavenly bodies with
apparent motion (as distinguished from the
fixed stars) including the Sun, Moon, Mercury,
Venus, Mars, Jupiter and Saturn. Later it
became any heavenly body that shines by

eflected sunlight and revolves round the Sun, the major planets, in their order, from the Sun being
Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto. This definition does
not recognize the Moon, Sun, Rahu and Ketu as planets while Earth is a planet.
The I.A.U has now defined a planet as a celestial body that:-
a) is in orbit around the Sun;
b) has sufficient mass for its self-gravity to overcome rigid body force so that it
assumes a hydrostatic equilibrium (nearly round) shape;
c) has cleared the neighborhood around its orbit.
According to the I.A.U., the solar system consists of 8 planets Mercury, Venus, Earth,
Mars, Jupiter, Saturn, Uranus and Neptune. Pluto, once hailed sensationally as a planet
swimming in a sea of comets and ice-balls with an elongated off-killer orbit that occasionally
crosses Neptune’s orbit, now stands disqualified from planet-ship.
The planet as defined in modern astronomy cannot be equated with the Grahas of
astrology. The Navagrahas are the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu
and Ketu. In order to understand and grasp the exact connotation of the term Graha, we will
have to start at the very beginning which is trying to understand what astrology is and what
its content is. Jyotisha, like the word Dharma which really has no equivalent in English,
cannot be packed into a single English term. It has a wider connotation and is not astrology
(in the sense of predictive science as commonly understood) only, nor is it only astronomy
(a part of mathematics) but a conglomerate of both. In fact, it is best understood as applied
astronomy. Jyotisha is constituted of 3 branches of knowledge.
ÍxɱÉliÉxÉÇÌWûiÉÉWûÉåUÉÃmÉÇ xMülkɧrÉÉiqÉMüÇ |
uÉåSxrÉ ÌlÉqÉïsÉÇ cɤÉÑerÉÉåÌiÉÈ vÉÉx§ÉqÉlÉÔ¨ÉqÉç ||
Narada Samhita I-4
The excellent science of Jyotisha comprising of Siddhanta, Samhita and Hora as its three
sections is verily the eye of the Vedas.
Siddhanta is Ganita or mathematics which includes Gola or spherical astronomy. Samhita
deals with the application of Ganita (particularly Gola) to terrestrial phenomena such as
natural calamities, political developments etc., while Hora is the study of the correlations
between astronomical factors and individual lives. Jyotisha therefore is the study of
astronomical phenomena and their connection with terrestrial happenings. Understood in
this sense, the Graha factor in Jyotisha attracts a wider astronomical implication to itself
than the term planet.
According to Brihat Parasara Hora (Chap.I-5), which is accepted universally as the most
authoritative text on the subject and which is in the form of a dialogue between the teacher
Parasara and the disciple Maitreya,* to a question from the latter,
* This is as per Pandit Devachandra Jha’s translation published in Chowkambha Samskruth
Series, Varanasi. A more recent translation by Girish Chand Sharma has Maitreya asking,
1166

MüjÉÇ xÉ×̹ËUrÉÇ eÉÉiÉÉ eÉaÉiÉvcÉ sÉrÉÈ MüjÉqÉç
UuÉxjÉÉlÉÉÇ pÉÔÎxjÉiÉÉlÉÉÇ cÉ
xÉqoÉlkÉÇ uÉS ÌuÉxiÉUiÉç || I-4 ||
meaning, How was the universe created How will it come to an end Kindly tell me in detail
the relationship between those born on this earth and those existing in the skies
MüjÉqÉxrÉ ÌWû ÌuÉvuÉxrÉ mÉëpÉuÉÉåÅjÉ sÉrÉÉå pÉuÉåiÉç |
lÉpÉÈxjÉÉÌrÉaÉëWûÉhÉÉgcÉ pÉÔÍqɹmÉëÉÍhÉlÉÉ ÍqÉjÉÈ ||
Tell me, about the origin of the Universe and its dissolution. What is the relationship between the
Grahas that move across the skies (lÉpÉÈxjÉÉÌrÉaÉëWûÉhÉÉÇ) and living-beings on earth (pÉÔÍqɹmÉëÉÍhÉlÉÉÇ),
Parasara, the master, begins his explanation by saying (Chap.I-8),
xÉÔrÉÉï lÉiuÉÉ aÉëWûmÉÌiÉÇ eÉaÉÑSÒimÉÌiÉMüÉUhÉqÉç
… the lord of the Grahas (is) Surya or Sun who is behind the origin of the world….
In other words, the text starts with two facts of Nature. Parasara’s answer is conceded by
modern science and is that the Sun is the origin of the solar system including the earth. The
other fact of Nature, disputed by modern science, but only until it is rediscovered in the west
(and possibly by the west), concealed in Maitreya’s question is the axiomatic connections or
correlations between the celestial orbiters and denizens of earth (UuÉxjÉÉlÉÇÉ pÉÔÎxjÉiÉÉlÉÇÉ cÉ
xÉqoÉlkÉÇ).
It now becomes clear that the subject revolves round the Grahas or denizens of the skies.
At this stage, the implication would be a Graha can include planet (as in modern astronomy)
but not necessarily be limited to it for the generic term used is UuÉxjÉÉlÉÇÉ or
lÉpÉÈxjÉÉlÉÉÌrÉaÉëWûÉhÉÉÇ |
As the dialogue between the master and disciple progresses, Parasara gives more clues to
what Grahas are (Chowkamba version III-3, 4 and 5):
lɤɧÉÉhÉÉÇ aÉëWûÉhÉÉÇ cÉ rÉÉSØûvÉÏ lÉpÉÍxÉ ÎxjÉÌiÉÈ |
MüjÉÌrÉwrÉÉÍqÉ iÉÉqÉÉSÉæ vÉÉliÉcÉåiÉÉ ÌlÉvÉÉqÉrÉ ||
iÉåeÉmÉÑgeÉÉ lÉ uÉϤÉliÉå aÉaÉlÉå UeÉlÉÏwÉÑ rÉå |
lɤɧÉxÉÇ¥ÉMüÉxiÉå iÉÑ lÉ ¤ÉUliÉÏÌiÉ ÌlÉÉsÉÉÈ ||
ÌuÉmÉÑsÉÉMüÉUuÉliÉÉåÅlrÉå aÉÌiÉqÉliÉÉå aÉëWûÉÈ ÌMüsÉ |
xuÉaÉirÉÉ pÉÉÌlÉ aÉ×WûÎliÉ rÉiÉÉåÅiÉxiÉå aÉëWûÉÍpÉkÉÉÈ ||
I shall now speak of the Nakshatras and Grahas in the skies. Those that are visible in night in
the sky with their brightness and which are fixed without motion (lÉ ¤ÉUÎliÉ) are called
1167

Nakshatras. Other shining objects in the sky by virtue of their motion across the Nakshatras are
called Grahas.
Objects moving in the sky are called Grahas in contrast to the fixed Nakshatras. But not
all the several bodies orbiting the sky fall into the category of Navagrahas whose number is
restricted to 9.
The same version says (Chapter III-10),
lɤɧÉÉhÉÉÇ aÉëWûÉhÉÉÇ xÉÇ¥ÉÉ aÉëljÉÉliÉUÉSè oÉÑkÉæÈ |
¥ÉårÉÉ aÉëWû lÉuÉ mÉëÉå£üÉÈ xÉÔrÉÉï±ÉxiÉÑ UuÉcÉÉËUhÉÈ ||
Details of the Grahas and Nakshatras may be obtained through literature (on the subject). Of
the denizens of the sky, the Sun etc., are known as Nava Grahas.
iɧÉÉMïüpÉÉæqÉvÉlÉrÉÉå UÉWÒûMåüiÉÑ ÌlÉvÉÉÍkÉmÉÈ |
¤ÉÏhÉμcÉæiÉå xÉSÉ mÉÉmÉÉÈ mÉÉmÉrÉÑiÉÉå oÉÑkÉÈ ||
Of them, the Sun, Mars Saturn, Rahu, Ketu and waning Moon are always malefic. Also
malefic is a malefic-associated Mercury.
vÉåwÉÉÈ xÉÉæqrÉaÉëWûÉÈ xÉÎliÉ xÉÉæqrÉÉÅxÉÉæqrÉÉÈ
The remaining Grahas are benefics.
Slokas (III-11,12) identify the Navagrahas while at the same time making an astrological
classification into malefic and benefic ones.
Here, Parasara does not begin with the names of the Grahas but from what he says, it
may be concluded that the Navagrahas were common knowledge by his time and apart from
those named, include Jupiter, Venus, Moon as evident from the rest of the text where only
these 9 Grahas alone are constantly dealt with under different heads.
But the G.C. Sharma version Sloka (Chap.III-10) clearly lists them:
AjÉ UuÉåOûÉ UÌuÉcÉlSìÉå qÉ…¡ûsÉvcÉ oÉÑkÉxiÉjÉÉ |
aÉÑÂÈ vÉÑ¢üÈ vÉlÉÏ UÉWÒûÈ MåüiÉvcÉæiÉå rÉjÉÉ¢üqÉqÉç ||
(The Navagrahas) are the Sun, Moon, Mars, Jupiter, Venus, Saturn, Rahu and Ketu (in that
order).
This version too defines Nakshatras and Grahas (Chap.III-2, 3).
...AÉMüÉvÉå rÉÉÌlÉ SØvrÉliÉå
erÉÉåÌiÉïÌoÉqoÉÉlrÉlÉåMüvÉÈ ||
iÉåwÉÑ lɤɧÉxÉÇ¥ÉÉÌlÉ MüÉÌlÉÍcÉiÉç |
iÉÉÌlÉ lɤɧÉlÉÉqÉÉÌlÉ
ÎxjÉUxjÉÉlÉÉÌlÉ rÉÉÌlÉ uÉæ ||
Out of the many luminous bodies that are seen in the sky, some are called Nakshatras while
others are called Grahas. Those that have no movement and the places of which are fixed are
called Nakshatras.
1168

1169
The definition of a Graha (Chap.III-4) is simply shown as,
aÉcNûliÉÉå pÉÉÌlÉ aÉ׺ûÉÎliÉ xÉiÉiÉÇ rÉå iÉÑ iÉå aÉëWûÉÈ|
Those bodies that continuously move through the asterisms in the Zodiac are called Grahas.
The first characteristic of the Navagrahas therefore appears to be their motion against the
fixed nature of the other bodies in the sky, namely, the Nakshatras.
Both versions move on then to key words related to the different Grahas which are
descriptive in a symbolic sense and of relevance to interpretative work. Throughout, it is
only these specific Nava Grahas that find place in the text which therefore clinches the issue
of their number and identity.
Though the first seven Grahas 1 are visible bodies, Rahu and Ketu do not have a physical
body. But as Parasara puts it, the distinguishing feature of a Graha being motion, it is to be
assumed they find a place in the Navagraha scheme for that reason. If Rahu and Ketu are not
physical bodies, what are they then
The Moon’s path round the earth, when it is traced on the celestial sphere, is found to be a
great circle inclined at a small angle of about 5 0 9' to the ecliptic. The points where the lunar
orbit cuts the ecliptic are called Rahu and Ketu or the Nodes. The North Node is Rahu and
the South Node is Ketu. Also described as Chaya Grahas, they are associated with the
shadow effect produced on the solar or lunar axis discs at eclipse time 2 . The inference now is
that a Graha can be a celestial body or a geometrical point.
The Sun, Moon, Mars, Mercury, Jupiter, Saturn, Rahu and Ketu are the Nava Grahas.
The earth, a planet, is not included in the Navagraha scheme because the whole of astrology
revolves round the earth or the geocentric model. The solar system is heliocentric but the
frame of reference for astrological prognostication is shifted to the earth as the centre. It is
the geocentric longitudes of the Nava Grahas that are considered in erecting a horoscope
(the map of the skies for an observer on earth).
A Graha therefore becomes a factor (celestial) with an apparent motion round the earth.
In a relative sense, this is perfectly acceptable. The Sun, Moon, Mars, Mercury, Jupiter,
Venus, Saturn, Rahu and Ketu revolving round the earth are Grahas.
1 The word Graha is derived from the root Grhya meaning to grasp or receive and implying a force of
attraction or repulsion. By inference, it means a celestial body or geometrical point with a field of force.
2 A solar eclipse can occur only on New Moon day and a lunar eclipse, on Full Moon day. But such
eclipses do not occur every New Moon or Full Moon days. This is because for an eclipse to occur, not
only should it be a New Moon or Full Moon day but such a Moon should be close to either Rahu or
Ketu. In other words for a lunar eclipse, the Full Moon should be close to the ecliptic and hence, to one
of the Nodes in order to pass through the shadow of the earth. And for a solar eclipse, the same
conditions must be obtained on a New Moon day for the Moon’s shadow to fall on the earth.

The second criterion for a Graha is that it should orbit the earth.
There are innumerable bodies in the skies and as many and even more geometrical points
of the intersections of the orbits of these bodies and their Moons orbiting the earth. Why
then do they not qualify to be a Graha
The Sun, Moon, Mars, Mercury, Venus, Jupiter and Saturn are visible to the naked eye.
The presence of Rahu and Ketu, which are geometric points and therefore not visible,
becomes apparent vicariously by the shadows cast on the solar and lunar discs at eclipse
time. Uranus (Herschel), because of its immense distance of 19.18 Astronomical Units 3 from
the Sun is rarely visible to the naked eye and can be seen only through a telescope. Neptune,
even farther at 30.07 Astronomical Units is also not visible. So also, Pluto at 39.44 A.U.
Therefore, visibility, direct or indirect, to the naked eye is a distinguishing feature of a
Graha.
The Zodiac is an imaginary belt extending to about 8 0 on either side of the ecliptic or the
Sun’s apparent annual path with reference to the fixed stars traced on the celestial sphere 4 .
Pluto is inclined at 17 0 19’ to the ecliptic and is way beyond the Zodiac. All the Navagrahas
are within a latitude of 7 0 , including Rahu and Ketu.
The inclination of the orbit of the Graha to the ecliptic should be within the range of the
Zodiacal belt.
Celestial InclinationPeriod of
Factor to EclipticRevolution
(Approx)
Sun 0 0 365.2564 days
Moon 5 0 9' 27.33 days
Mars 1 0 51' 687 days
Mercury 7 0 00' 88 days
Jupiter 1 0 18' 11.6 years
Venus 3 0 24' 224 days
Saturn 2 0 30' 29.5 years
Rahu/Ketu 5 0 9' 18.6 years
3 The earth’s mean distance from the Sun — 92,600,000 miles — is known as one Astronomical Unit.
4 The fundamental premise on which modern astronomy proceeds is that the celestial objects, the stars,
the planets, the Sun and the Moon all appear to move on the surface of a large sphere. The section of
this sphere by any plane which passes through its centre is called a great circle. The center of this sphere
is an observer on the earth. The radius of the sphere is taken to be so large that the earth, whose radius is
about 3960 miles will almost be a point at the centre of this sphere. — A Text Book of Astronomy by V.G.
Ramachandran.
1170

Uranus 0 0 46'
Neptune1 0 07'
Pluto 17 0 19
84 years
164.8 years
247.7 years
The Navagrahas, in astrological assessments, are considered at two levels. The more
important is their positions as they obtain at birth or the natal horoscope. However, their
movements at any point of time with reference to the natal positions or Gochara positions
are also an important criterion in interpreting the horoscope and so the periods of their
revolution also assume significance. The Grahas have different sidereal periods of revolution
as shown in the Table. Though the Grahas are 9 in number, Jupiter and Saturn are
particularly important for predictive purposes. Their circuit of the Zodiac every 11.5 years
and 29.5 years respectively repeats more than 2 times during the optimum span of human life
marking benchmark years at such times in the life of an individual. On the other hand, the
periods of Uranus (84 years), Neptune (164.8 years), and Pluto (247.7 years) are so large they
cease to be relevant as they fail to cover even once the Zodiac and make contact with the 12
houses representing different sectors or areas of human life and activity in the optimum
span of human life. Therefore, these trans-Saturnine planets fail to make it to the grade of
Navagrahas and have no relevance to Hora. Grahas whose period of revolution fits into the
optimum span of human life, say 75 to 100 years, and whose transits can be correlated timewise
to the several stages of life like birth, growth, decay and death and the activities related
to these stages alone can be treated as being one of the Nava Grahas.
Summing up, a Graha in order to qualify for being a Navagraha must fulfil the following
conditions:
1) It should be a moving celestial body or a geometrical point with a field of force.
2) It should have an apparent orbit round the earth.
3) It should be visible, directly or indirectly, to the naked eye.
4) The inclination of its orbit to the ecliptic should be within the range of the Zodiac.
5) Its period of sidereal revolution should be such as to be relevant to the optimum span of
human life.
These criteria are just part of an initial attempt to understand the astrological concept of
Graha as differentiated from the term planet. They are deduced from the common features
identified in the Nava Grahas Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu and
Ketu. As more facts emerge that are common to the Grahas, their definition, or rather, our
understanding of it, too could change.
1171

1172
The Enigma Called
Arudhas – Part 2
BPHS Series
By
Madhura Krishnamurthi Sastri
Translation: Venkata Ramana, India
Readership Level: Very Advanced
A ‘Mission Saptarishis’ Initiative
Arudhas Of The Planets
One of the oldest authorities on Jaimini
Astrology, he graced the Astrological
Magazine in 1960s under immense
persuasion of Late Dr Raman and gave us
some rare jewels in Jaimini Astrology. At
the age of 80, he lives in a small town in
Andhra Pradesh. Incidentally not many in
India & West know that Andhra Pradesh
has been the land of Jaimini Astrology
after Banaras. Revered Sastriji leads a
strict Brahminical life along with being
very open minded & extremely humble.
His humility only shows his supreme
mastery over astrology. He and Iranganti
Rangacharya are considered as the
foremost authorities alive today in
Jaimini Astrology. Mr. Sastri has
supported Saptarishis Astrology right
from its inception stage.
यापितधे राशौ खेटा वनं िज।
ततपितथं रिशं खेटाढं ूचक्षते॥ ६
yasmādhyapatidhe rāśau kheṭā
ttadbhavanaṁ dvija |
tatastapatithaṁ raśiṁ kheṭāruḍhaṁ
pracakṣate || 6
िनथिभयो रेवं िवज्ञेयं सबलाविध।
िवगणपदं िवू तत फलं वदेत ्॥ ७
dvinathadvibhayo revaṁ vijñeyaṁ
sabalāvadhi |
vigaṇayyapadaṁ vipra tatastasya phalaṁ
vadet || 7
Translation: Count the number of
Signs/Rashis a planet is away from its
Rashi/Sign. From that Sign count the
same number of signs to calculate Arudha
of a Planet. For Calculating the Arudhas
of the Signs Scorpio and Aquarius* (these
two signs are owned by two planets viz.,
Mars, Ketu and Saturn, Rahu respectively)
and the Signs where one planet owns two
Signs the stronger of the two signs is to be
considered for counting.

1173
(Explanation)*: Arudha has to be calculated from the Planet which is stronger. According
to Krishna Mishra even if Rahu or Ketu are stronger Arudha should not be calculated with
reference to them.
बालकृ नंद ािम (bālakṛṣṇanaṁda svāmi) in his work on Jaimini says
महात ्याव ुरे महिमको रिशािमकरशेव ुररािशमर्हपद िमित वेिदतं। तऽ रिवचंियोरेकैक
रािशरेवपदम ् । भौमादीनां भौमािद ािमक रािशयं मेषा वृिकाक िमित पदयं वेिदतम ् ।
grahāt yāvaddure grahasvamiko raśitsvāmikaraśestavaddurarāśirgrahapada miti veditavyaṁ|
tatra ravicaṁdrayorekaika rāśirevapadam | bhaumādīnāṁ bhaumādi svāmika rāśidvayaṁ
meṣā vṛścikātmaka miti padadvayaṁ veditavyam |
Translation: Since the Sun and the Moon own one Sign in the Zodiac they get only one
Arudha. But the other planets own two Signs in the Zodiac and hence get two Arudhas.
This view gets negated from the Sloka “SABALAVADHI” (BPHS) which means for the
planets who own two Signs of the Zodiac Arudha has to be calculated from the Sign which
is stronger.
As the strength of the Signs is to be known for calculating Arudha for the planets, the
method for weighing the strength of Signs is given hereunder. The method being explained
is given by Somanatha in his treatise on Jaimini Sutras in II Chapter 3rdVerse. The
following are the methods given for finding the strength of the Signs as well as the Planets.
STRENGTH OF SIGNS (Somanatha Mishra):
बलाबल पिरज्ञानाय लक्षणं कथयित॥
balābala parijñānāya lakṣaṇaṁ kathayati ||
१ रािशनां महयुं ूथम बलं तऽािप साे ब मह युं।
तऽािप साे तु ंगनीचािद वैकेन। तऽािप साे न ैसगर्तः।
एवं कृ त बलं ूथमः॥
1. rāśināṁ grahayuktatvaṁ prathama balaṁ tatrāpi sāmye bahu graha yuktatvaṁ |
tatrāpi sāmye tuṁganīcādi vaikalyena | tatrāpi sāmye naisargataḥ |
evaṁ kṛta balaṁ prathamaḥ ||
२ अथ िितयं बलमुते
कारक चतुिवर्थबलपिरक्षण िमित िितयं बलं
चतुिवर्ध बलमिप पुवयो जनयैव बोम ्॥
2. atha dvitiyaṁ balamucyate
kārakasya caturvithabalaparikṣaṇa miti dvitiyaṁ balaṁ

1174
caturvidha balamapi purvoktayo janayaiva bodhyam ||
३ अथ िय बलम ्
चरिरोभय भेदेन कृ तं त कारकािप िं॥
3. atha ttiya balam
carasthirobhaya bhedena kṛtaṁ tacca kārakasyāpi draṣṭavyaṁ ||
४ अथ कारक तु ंगनीचािदकित िवकेन कृ त चतुथ बलम ् । एवम ्चतुिवर्ध बलमिप चतुथार्
िवक षोडशाधा कनीयम ्
4. atha kārakasya tuṁganīcādikalpita viakalyena kṛta caturthaṁ balam| evam caturvidha
balamapi caturthā vikalpya ṣoḍaśādhā kalpanīyam
अथ ूकरतरे बलपिरज्ञानम ्
atha prakaratarea balaparijñānam
१ ािम गुज्ञ ग्योगः ूथमः।
२ ािमन तािम गुज्ञ ग्योगो िितयः।
३ ािमन आौय कृ तृतीयः।
४ कारकपेक्षया कं टकिदषुििततुथः।
1. svāmi gurujña dṛgyogaḥ prathamaḥ |
2. svāminaśca tatsvāmi gurujña dṛgyogo dvitiyaḥ |
3. svāmina āśraya kṛtastṛtīyaḥ|
4. kārakapekṣayā kaṁṭakadiṣu sthitiścatuthaḥ |
एवं चतुथर्कृ त बलमिप चतुथार्िवक षोडशधा िवभ िनणर्यः कतर्ः। एवं पुवोभयभेदेन िऽंशधा
बलभेदः॥
evaṁ caturthakṛta balamapi caturthāvikalpya ṣooḍaśadhā vibhajya nirṇayaḥ kartavyaḥ | evaṁ
purvoktobhayabhedena dvatriṁśadhā balabhedaḥ ||
एवं बलपिरज्ञानं कृ ा बलािधकमेव लं गृीयत ् । साेतु लमेव। एवं गृहीतात ्लात ्दशानेयाः॥
इित॥
evaṁ balaparijñānaṁ kṛtvā balādhikameva lagnaṁ gṛhṇīyat | sāmyetu lagnameva| evaṁ
gṛhītāt lagnāt daśāścaneyāḥ || iti ||
Translation: The Sign with a Planet in it is powerful than the Sign which has no Planet.
In case Two Signs have got Planets, the Sign which has more Planets is stronger.

1175
When equal number of Planets are located in both the Signs then the Sign which has got an
exalted planet is powerful.
When the strength of the Signs is equal even after the Step (c) then the Natural strength of
the Signs should be considered.
(Natural strength of Signs):
Common (Dual), Fixed and Moveable Signs are powerful in the descending order.
Common > Fixed > Moveable
Note: Only in the case of Taurus and Libra (which are owned by Venus) there is a
possibility of getting each of them one exalted Planet (Moon gets exalted in Taurus and
Libra is the exaltation Sign of Saturn). For other Signs which are owned by Mars, Jupiter,
Mercury and Saturn one of the Signs owned by them can get an exalted Planet viz., Aries,
Pisces, Virgo and Capricorn respectively. However, this (two signs getting exalted planets)
is possible while calculating the Dasha periods as the strength of 1st House and 7th House or
1st House and 4th House or 1st House and 5th House or 1st House and 3rd House or 1st
House and 11th House, should be considered for computing different Dasha periods.
Strength of Planets:
1. When two planets are compared in strength a planet conjoined with another Planet is
powerful than the Planet which is not conjoined with any Planet.
2. When both the planets are conjoined with planets the Planet which has more number
of planets with it is powerful.
3. When strength of planet arrived as above is equal then the planet which is conjoined
with an exalted planet is powerful.
4. Even after the above consideration the strength of planets is equal then the Natural
strength of the Signs in which the planets located is to be considered.
5. The planet which is in the exaltation is more powerful than the other.
The other sources of the Strength for Signs come from the aspect of its own Lord, Jupiter or
Mercury.
For planets the aspect of Jupiter, Mercury gives strength.
A planet is strengthened depending on its placement in Moveable, Fixed and Common Signs
(natural strength of signs). Further, a planet is considered strong if placed in Kendra
(Square) from the Karaka.
Find out the strength of Signs for calculating the Arudha for the planets (who own two
Signs in the Zodiac), from the above method.

1176
Commentator’s Note: Most of the Scholars are in agreement with the above detailed
procedure for computing the strength of the Signs. Some Scholars considered the following
steps to find the strength of Signs.
ूकारांतरतोलं ज्ञेयं चतुिवर्धम ् ।
ूाितवेिशक मां ात ्बलं तििधरेषिह॥
prakārāṁtaratopyanyadbalaṁ jñeyaṁ caturvidham |
prātiveśika mādyaṁ syāt balaṁ tadvidhireṣahi ||
ीराशौ पुषाधीशः पुषरेीभनायकः।
यिदवतत तामबलंतु ूाितवेिशकम ्॥
strīrāśau puruṣādhīśaḥ puruṣarestrībhanāyakaḥ |
yadivarteta tannāmabalaṁtu prātiveśikam ||
Translation:
ीपुरांँयोर् येनितौ चेदिधनायकौ।
ूाितवेिशकनामैतथमं बलमुते॥
strīpurāṁśyorvya tyayenasthitau cedadhināyakau |
prātiveśikanāmaitatprathamaṁ balamucyate ||
A Different Source of Strength:
The Strength a Sign gets when a Masculine Sign has a Female Planet and a Feminine Sign
has a Male Planet in it is known as Exchange strength.
(Translators’ Note: Here it is not mentioned which sign should be considered as stronger in
such an event)
Regarding the primary strength, sloka “prative(de)sikah purushe” 2-3-12 is given in the
Jaimini sutras. This has been commented by some scholars as,
पुषे ओजराशौ ूाितवेिशकः पार्रािशवतपुरतः पॄतोवा ूाणाः बलवेन ूाण इुते
puruṣe ojarāśau prātiveśikaḥ pārśvarāśivartīpurataḥ pṝṣṭhatovā prāṇāḥ balavattvena prāṇa
ityucyate
Translation:
For Male sign, if 2nd or 12th sign has got planet in it the sign or the planet would be strong.
This is the primary strength.

1177
गुज्ञ ािमयोग ितीयं बलमूिहतम ्॥
gurujña svāmiyogaśca dvitīyaṁ balamūhitam ||
Translation:
When a Sign is conjoined with its lord, Jupiter or Mercury it is considered as stronger.
ािधप बलं मां राशीनांतु तृतीयकम ्
svādhipasya balaṁ grāhyaṁ rāśīnāṁtu tṛtīyakam
चतुथ पारदौबर्ं ािमनोयतलम ् ।
यिाशीशः कारकाु कं टकािदषुसंितः।
पूण मं तथांच बलं ततु तवेत ्
परतो बर्ला ैपार दौबर्मुते।
एतािम बलं राशेतुथ बलमुते॥
caturthaṁ pāradaurbalyaṁ svāminoyaccatadbalam |
yadrāśīśaḥ kārakāttu kaṁṭakādiṣu saṁsthitaḥ |
pūrṇaṁ madhyaṁ tathālpaṁca balaṁ tasyatu tadbhavet
parato durbalatvā dvaipāra daurbalyamucyate |
etatsvāmi balaṁ rāśeścaturthaṁ balamucyate||
Translation:
Considering the strength of the Sign Lord is the third strength.
When a sign is in Kendra (Square) to the Karaka it is considered most powerful than the
Sign which is in Panapara [succeedent (2, 5, 8, 11)] or Apoklima [cadent (3, 6, 9, 12)].
Source of Strength (कृ िमौ – फलरमाला)
kṛṣṇamiśra - phalaratnamālā
महापेताखगोबलीयान ् । तऽानेक महसंयुतम ् । साेचरािदबमतो बलीात ् । तऽािप साेतु
िनसगर्तात ् । एवं चतुथार्िप बलंच यों। योगे िवल सदैवसिः। मृतौतु सवर्ऽतु बर्लं िह
बलािदकं मातमं वदंित।
grahāvyapetātsakhagobalīyān| tatrāpyaneka grahasaṁyutatvam| sāmyecarādikramato
balīsyāt| tatrāpi sāmyetu nisargatassyāt | evaṁ caturthāpi balaṁca yojyaṁ| yoge vilagnasya
sadaivasadbhiḥ| mṛtautu sarvatratu durbalaṁ hi balādikaṁ grāhyatamaṁ vadaṁti |

1178
Translation:
Shri Krishna Mishra says that after deciding the strength of Signs as above, for the purpose
of predicting death, the Sign which is least powerful has to be considered as powerful.
Source of Strength (Nrisimha Suri)
In his book “JAIMINI SUTRA PRAKASIKA”, Shri Akumalla Narasimha suri, has given
the following steps to compute the strength of Signs.
जैिमिन सूऽाथर् ूकािशक (नृिसंह सूिर)
jaimini sūtrārtha prakāśika (nṛsiṁha sūri)
अथोते महाणांच राशीनं बलिनणर्यः।
महयोगु राशीनां महाणांचिदमं बलम ्॥
athocyate grahāṇāṁca rāśīnaṁ balanirṇayaḥ |
grahayogastu rāśīnāṁ grahāṇāṁcadimaṁ balam ||
Translation:
1. Planets which are conjoined with Planets are powerful. The Sign which has a Planet
in it is stronger than the Sign which has no Planet.
2. Planet/Sign which is conjoined with more Planets is powerful than the Planet/Sign
conjoined with less number of Planets.
साे बमहैयगमेतु तु ंगगैः।
क्षर्िमऽ िऽकोण संितैयग उते॥
sāmye bahugrahairyogastatsamatvetu tuṁgagaiḥ |
svarkṣamitra svatrikoṇa saṁsthitairyoga ucyate ||
Translation:
If the strength of the Signs is equal from (2) above the Sign with own, Friendly, Trinal or
Exalted Planet in it is more powerful.
तहैयग साेतु ज्ञेयं न ैसिगर्कं बलम ् ।
तमंदावनीसूनु शशांकेािद िनितम ्॥
tadgrahairyoga sāmyetu jñeyaṁ naisargikaṁ balam |
taccamaṁdāvanīsūnu śaśāṁketyādi niścitam ||
Translation:
If the strength of Signs is equal after the step (3) Natural strength of Sign is to be
considered.

1179
The Planets Saturn-Mars-Mercury –Jupiter-Venus-Moon-Sun are powerful in the ascending
order. Sun is the most powerful planet of all and Saturn is the least powerful.
महयोग िवहीनानां राशीनां ािमनां बलम ् ।
ज्ञेयं त बलं ािमसंबंध ्वािपततः॥
grahayoga vihīnānāṁ rāśīnāṁ svāmināṁ balam |
jñeyaṁ tacca balaṁ svāmisaṁbaṁdh vāpitadgataḥ ||
Translation:
When the Signs do not have Planets in them the strength of the Sign Lords is to be
considered.
महयोगाबलं िद्चतीयं तु ंगजं बलम ् ।
िनसगर्जं तृतीयं ातुथाौयोवम ्॥
grahayogastvādyabalaṁ dcitīyaṁ tuṁgajaṁ balam |
nisargajaṁ tṛtīyaṁ syāccaturthaṁtvāśrayodbhavam ||
Translation:
Relationship with planets is the first strength. Connection with the planets which are
exalted etc is the second strength. Natural strength is the third strength. Positional strength
is the fourth strength.
त ज्ञेयं चरादीना मुरोरजं बलम ्॥
tacca jñeyaṁ carādīnā muttarottarajaṁ balam ||
Translation:
Moveable, Fixed and Common signs are powerful in the ascending order. This is called as
positional strength.
आौयतोऽ िवशेषातुथर्ः
āśrayatotra viśeṣāccaturthaḥ
Translation:
In “Jataka Sara Sangraha” the sloka “Ashrayatotra visheshachhaturthah” has been explained
as,
अऽ बलूकरणे िवशेषात ्चरात ्िरं बलवत ् । िराभयं बलविदित रीा आौयतः बलं
मािमथर्ः एततुथ बलम ्॥
atra balaprakaraṇe viśeṣāt carāt sthiraṁ balavat | sthirādubhayaṁ balavaditi rītyā āśrayataḥ
balaṁ grāhyamityarthaḥ etaccaturthaṁ balam ||
Translation:
Common sign is powerful than the Fixed sign and the fixed sign is powerful than the
moveable sign. This is considered as the positional strength and fourth strength. Similar
opinion has been expressed by Shri Narasimha Suri regarding poisitional strength. Some

1180
other scholars have taken the above sloka as “ Aagrayatto travisheshasath” and commented
as,
एकराशौ बमहेषुसु सवषां तेषां महाणां रािशारकबल समेिप अऽ अिन ्मंथे अमायः
महाः िवशेषाली भवित॥ अममायः अिधकबागको बलवान ् । कारकविदित बों॥
ekarāśau bahugraheṣu satsu sarveṣāṁ teṣāṁ grahāṇāṁ rāśidvārakabalasya samatvepi atra
asmin graṁthe agrāyattaḥ grahāḥ viśeṣādbalī bhavati|| agramāyattaḥ adhikabāgako balavān |
kārakavaditi bodhyaṁ ||
When more number planets are posited in one sign then the positional strength for all the
planets is equal but the planet which has traversed more number of degrees compared to the
other planets is considered more powerful.
BPHS:
अथाहं पदमािौ फलं िकं िचुवेिज।
पदादेकादशे ाने महैयु र्े ऽथवीिक्षते॥ ८
athāhaṁ padamāśritya phalaṁ kiṁcidbhuvedvija |
padādekādaśe sthāne grahairyukte'thavīkṣite || 8
धनवान ्जायते बालथासुख समितः।
शुभयोगाुमागण धनािः पापतोऽधा॥
dhanavān jāyate bālastathāsukha samanvitaḥ |
śubhayogātsumārgeṇa dhanāptiḥ pāpato'nyadhā ||
Translation:
Oh! Great Brahmin! Now I shall explain the results from the Arudha of Ascendant.
ḥorasārāṁsa (pāṭḥāṁtara)
पदादेकादशे ाने शुभमहा युतेिक्षते।
लक्षीवान ्जायते बालः ूजावान ्शीलसंयुतः॥
िवोपाजर्न ायेन नीितमान ्जायते सदा।
नरोन नािको नूनं सतु सािवकृ त ्॥
padādekādaśe sthāne śubhagrahā yutekṣite |
lakṣīvān jāyate bālaḥ prajāvān śīlasaṁyutaḥ ||
vittopārjana nyāyena nītimān jāyate sadā |
narona nāstiko nūnaṁ satu sāstraviruddhakṛt ||
पदादेकादसे िवू पापखेटयुतेिक्षते।

1181
अायोपािजर्तं िवं िवं शामागर्तः॥
padādekādase vipra pāpakheṭayutekṣite |
anyāyopārjitaṁ vittaṁ viruddhaṁ śāstramārgataḥ ||
Translator’s Note: The relevant Jaimini Sutras for these BPHS verses are given under
the heading “Relevant Jaimini Sutras”
Relevant Jaimini Sutras
अथ पदं १-३-१
ये समहे महे वा ौीमंतः १-३-२
शुभैनार्ो लाभः १-३-३
पापैरमागण १-३-४
atha padaṁ 1-3-1
vyaye sagrahe grahadṛṣṭe vā śrīmaṁtaḥ 1-3-2
śubhairnāyyo lābhaḥ 1-3-3
pāpairamārgeṇa 1-3-4
Translation: For a Native, if there are Planets in the 11th House from Arudha or if 11th
from Arudha is aspected by Planets, he will be wealthy and happy in life. When for a native,
benefic Planets occupy or aspect 11th House from Arudha the earnings would be from
benefic means, person of morality, good conduct, devoted to god. When the planets occupy
or aspect 11th house are malefic the earnings would from questionable means.
BPHS:
िमौैिमौ फलं ज्ञेयं ोिमऽािदगेहगैः।
बधा जायते लाभो बधा च सुखागमः॥ १०॥
miśraimiśra phalaṁ jñeyaṁ svoccamitrādigehagaiḥ |
bahudhā jāyate lābho bahudhā ca sukhāgamaḥ || 10 ||
Translation: If 11th from arudha has benefic as well as malefic influence then the results
will be mixed. When the 11th from A~1 is either occupied or aspected by the Planets which
are exalted, Friendly, Own house the native will have income from many sources and be
always happy.
Relevant Jaimini Sutras:
िमौैिमर्ौं १-३-५
उािदिभिवर्शेषात ्१-३-६

1182
BPHS:
miśrairmiśraṁ 1-3-5
uccādibhirviśeṣāt 1-3-6
पदााभ गृहं य पंित सकला महाः।
राजावाराजतुोवा स जातो नाऽ संशयः॥ ११॥
padāllābha gṛhaṁ yasya pasyaṁti sakalā grahāḥ |
rājāvārājatulyovā sa jāto nātra saṁśayaḥ || 11 ||
पदााभगृहं पँयेत ्यं कि पँयित।
अिवेन तदालाभो जायते िजसम॥ १२॥
padāllābhagṛhaṁ paśyet vyayaṁ kaścinna paśyati |
avighnena tadālābho jāyate dvijasattama || 12 ||
Translation: If all the Planets aspect 11th from A~1 the person will be king or equivalent to
king. When none of the planets aspect 12th from Arudha in the above combination there will
be uninterrupted supply of money.
BPHS:
महगोग बाे पदादेकादशेिज।
चागर्ळे चािप तऽािप बगर्ळ समागमे॥१३॥
grahadṛgoga bāhulye padādekādaśedvija |
cārgaḻe cāpi tatrāpi bahvargaḻa samāgame ||13||
शुभमहागर्ळे िवू तऽाु महागर्ळे
शुभेन ािमना े ल भाग्यािदगेनवा॥ १४॥
śubhagrahārgaḻe vipra tatrāpyucca grahārgaḻe
śubhena svāminā dṛṣṭe lagna bhāgyādigenavā || 14 ||
जात भाग्य बां िनिदशेरोरम ् ।
उयोगेशु चेत ्खेटो ादशं न ैव पँयित॥ १५॥
jātasya bhāgya bāhulyaṁ nirdiśeduttarottaram |
uktayogeśu cet kheṭo dvādaśaṁ naiva paśyati || 15 ||
Translation: If the 11th from Arudha contains many planets or has the aspect of many
planets, Argala* (obstruction) of many planets is on this house, Argala of benefic planets or
Exalted planets is formed, Ascendant or the 9th house has benefic planets and aspecting the
11th house the native will be very lucky and gifted. When more than one of the
combinations mentioned above are available in a chart there should be no planet aspecting
the 12th from Arudha. The above combinations are powerful in the ascending order.

1183
Translator’s Note*: It is felt that the concept of Argala is required to be explained here
which is relevant to understand the combinations given above. Argala means an
obstruction. The special feature of Jaimini System is, either from a Sign or Planet, when
Planets are posited in the 4th, 2nd or 11th house would influence this Sign or planet in giving
its results. Further, planet(s) placed at an equal distance from a sign or planet, counted anti
clockwise will counteract the influence by the Argala (obstruction) causing planets. For
example, a planet is placed in the 4th from a Sign say Aries. This planet causes Argala
(obstruction) to Aries. Now from Aries count 4 houses in anticlockwise direction and if a
planet is located there then this planet will counteract the results of the planet which is
placed 4th from Aries. Therefore, for planets placed in 4th, 2nd or 11th house from a Sign or
planet the planets placed in 10th, 12th or 3rd would counteract their results. When the planets
causing obstruction (Argala) are benefic and there are no planets which are counteracting
their influence, the planets causing Argala will enhance the results of the Sign or planet to
which they are causing Argala.
BPHS:
RESULTS OF 12 TH HOUSE FROM ARUDHA
पदानात ्ये िवू शुभपापयुतेिक्षते।
यबा िमेवं िवशेषोपाजर्नादा॥१६॥
padasthānāt vyaye vipra śubhapāpayutekṣite |
vyayabāhulya mityevaṁ viśeṣopārjanātsadā ||16||
शुभमहेसुमागण कुमागार्ापखेचरे।
िमौेिमौफलं वामेवं लाभो।१िप लाभगे॥१७॥
śubhagrahesumārgeṇa kumārgātpāpakhecare |
miśremiśraphalaṁ vācyamevaṁ lābho|1pi lābhage ||17||
Translation: If 12th from A~1 has benefic/malefic planets or aspected by the planets the
person will spend all his money. If benefic planets are posited or aspect 12th house the
expenditure will be for good things, otherwise it will be for evil reasons. When there is a
combined influence of benefic and malefic planets the expenditure will be for mixed reasons
(benefic and evil).
Relevant Jaimini Sutra :
BPHS:
नीचेमहग्योगायािधम ्१-३-६
nīcegrahadṛgyogādvyayādhikyam 1-3-6

1184
पदाढाये शुबभानुभार्नुिभयु र्ते।
राजमूलायोवा ंिा िवशेषतः॥ १८॥
padārūḍhādvyaye śukrabhānusvarbhānubhiryute |
rājamūlādvyayovācya ścaṁdradṛṣṭyā viśeṣataḥ || 18 ||
Translation: If 12th from A~1 has Sun, Venus and Rahu and this combination is aspected by
Moon there will be excessive expenditure because of the King (government).
Relevant Jaimini Sutra :
रिवरा शुबैनृर्पात ्१-३-७
चंिौ िनयेन १-३-८
ravirāhu śukrairnṛpāt 1-3-7
caṁdradṛṣṭau niścayena 1-3-8
The following explanation from Kalpalata by Somanatha Mishra is given for the benefit of
readers.
कलता- रिवराां नृपात ्बलाारेण धनमपतं भवित। शुबेण ूीितपूवर्कं दं भवित। तैव चंि
ौ सित िनयेन ॄूयात ्॥ इित॥
kalpalatā- ravirāhubhyāṁ nṛpāt balātkāreṇa dhanamapahṛtaṁ bhavati| śukreṇa
prītipūrvakaṁ dattaṁ bhavati| tasyaiva caṁdra dṛṣṭau sati niścayena brūyāt || iti||
Translation: If 12th from Arudha has Sun and Rahu the wealth of the native will be forcibly
taken away by the King (government). When Venus is posited in 12th from Arudha the
native voluntarily part his wealth to the king (government), if moon aspects Venus this will
be certain.
BPHS:
पदाढाये सौे शुभ खेटायुतेिक्षते।
ज्ञाितमेयोिनं पापलहायः॥ १९॥
padārūḍhādvyaye saumye śubha kheṭāyutekṣite |
jñātimadhyevyayonityaṁ pāpadṛkkalahādvyayaḥ || 19 ||
Translation: If Mercury is placed in the 12th from A~1 and benefic planets aspect, the
expenditure will be for relatives. When malefic planets aspect, expenditure will be due to
disputes with relatives.
Relevant Jaimini Sutra :

1185
BPHS:
भुधेन ज्ञाितो िववादाा १-३-९
bhudhena jñātibhyo vivādādvā 1-3-9
पदाये सुराचाय वीिक्षते चाखेचरैः।
करमूलायोवाः ैव िजसम॥ २०॥
padādyaye surācārye vīkṣite cānyakhecaraiḥ |
karamūlādvyayovācyaḥ svastaiva dvijasattama || 20 ||
Translation: If Jupiter is posited in 12th from Arudha the native will spend his money for
good causes or charity on his own volition.
गुण करमूलात ्१-३-१०
guruṇa karamūlāt 1-3-10
BPHS:
आढाादशे सौरे धरापुऽेण संयुते।
अमहेिक्षते िवूः ॅातृवगार्नयः॥ २१
ārūḍhāddvādaśe saure dharāputreṇa saṁyute |
anyagrahekṣite vipraḥ bhrātṛvargāddhanavyayaḥ || 21
Translation: If 12th house from Arudha contains Mars and Saturn and aspected by other
planets the native will spend for his siblings. *
*Author’s note: It is my experience that this combination sometimes not working. But when
Saturn is ahead of Mars then this rule is working.
BPHS:
आढात ्ादशाने येयोगाः किथतायथा।
लाभभावेच योगा लाभयोगकरा था॥ २२
ārūḍhāt dvādaśasthāne yeyogāḥ kathitāyathā |
lābhabhāveca yogā lābhayogakarā stathā || 22
Special note: The combination given above for the 12th from Arudha can be made applicable
to the 11th from Arudha also. For example, in case of Mars and Saturn in the 12th from A~1,
there will be expenditure for the siblings. Similarly, if this combination is in 11th from A~1
the native will be benefited from the siblings.
The results of 11th and 12th houses from Arudha as explained by Krishna Mishra are given
here under.
कृ िमौ - फॉमाला
kṛṣṇa miśra - phalratnamālā

1186
१ पदे शुभानामिप संयुित क िे शुभानामिप संयुितम ् ।
यिऽकोणेषुच रायोगं िवनाितं शुभयोगमाः॥
1 pade śubhānāmapi saṁyutiśca keṁdre śubhānāmapi saṁyutitvam |
vyayatrikoṇeṣu ca rāhuyogaṁ vināsthitatvaṁ śubhayogamāhuḥ ||
Translation: If the A~1 or Kendra (square) from A~1, have benefic planets they confer good
results to the native. If Rahu is posited in trines or 12th from A~1 it will reduce the effect of
Benefic Yogas (combinations) in the chart (nativity).
२ पदेतथा बू रगृहे शुभेन महेण ेशुभायभािव।
शुभे तथा शोभनखेचरेण े शुभं समुदाहरंित॥
2 padetathā krūragṛhe śubhena graheṇa dṛṣṭeśubhāyabhāvi |
śubhe tathā śobhanakhecareṇa dṛṣṭe śubhatvaṁ samudāharaṁti ||
Translation: If the Arudha of Ascendant is a malefic Sign and aspected by a benefic planet
it will not yield good results when compared to a benefic Sign aspected by a benefic planet.
३। पदाौये शोभनखेचराणां योगे भवेिाज समानयोगः।
अऽ शुबादिप रािऽनाथाीचादिप ािपरीतमेव॥
3| padāśraye śobhanakhecarāṇāṁ yoge bhavedrāja samānayogaḥ |
anyatra śukrādapi rātrināthānnīcādapi syādviparītameva ||
Translation: When the Arudha of the Ascendant contains debilitated Venus or Moon they
act as evil in fructification of the benefic yoga results, if any, available in the chart. If there
are exalted Jupiter, Full Moon, Venus or Mercury in the A~1 they make a person equivalent
to king. This combination is powerful in the descending* order.
*Jupiter>Full Moon>Venus>Mercury.
४ लाभेपादांिगु भुजंगयुौ तदािनर्िध लाभमायार्ः।
एकोभृगुंियुत ्यिदादेरेशानलाभ मेव॥
4 lābhepādāccaṁdragurū bhujaṁgayuktau tadāhurnidhi lābhamāryāḥ |
ekobhṛguścaṁdrayut yadisyādvadennareśāddhanalābha meva ||
Translation: When 11th house from A~1 has Moon, Jupiter and Rahu the native will acquire
a treasure. If Venus and Moon are posited in the 11th the native will be benefited from King
(Government). The persons who are honored by the king (government) have such
combination. If either Venus or Moon is debilitated then this combination would not yield
any result.
५ लाभे भुधाक भुजगेन ष ् ःटौ देवालये क्षीनगृहेषुतत ् ।
भामेन भूमावतेषुकेतोंिालेिवदुनिाः॥
5 lābhe bhudhārkī bhujagena dṛṣḥṭau devālaye kṣīnagṛheṣu tadvat |
bhāumena bhūmāvateṣu ketoścaṁdrājjaleṣvidyavadanmunīṁdrāḥ ||

1187
Translation: When 11th from Arudha has Mercury and Saturn and aspected by Rahu the
native will be benefited by Temple, dilapidated house. If Mars or Ketu or Moon occupy 11th
from Arudha the native will be benefited by Land, wells, water respectively.
६ रवौ तधा भौमगृहे पद लाभेिते ॅातृधनलाभः।
जीवगेहेतु सुतानािः बुधतु ज्ञाित दनं वदंित॥
6 ravau tadhā bhaumagṛhe padasya lābhesthite bhrātṛdhanasyalābhaḥ |
jīvasyagehetu sutāddhanāptiḥ budhasyatu jñāti danaṁ vadaṁti ||
Translation: If 11th from Arudha is a Sign owned by Mars and Sun is posited in it the native
will be benefited from his siblings. If owned by Jupiter and Sun is posited in it he will be
benefited from children. If owned by Mercury and Sun is posited in it the native will be
benefited from the relatives.
७ चंिािकगेहे भुजािजर्तं ात ्अऽ रज्ञो धनलाभ एव।
बू रैयु र्ते नीचगतेऽमागार्त ्शुभैयु र्ते ोगते सुमागार्त ्॥
7 caṁdrārkigehe svabhujārjitaṁ syāt anyatra rajño dhanalābha eva |
krūrairyute nīcagate'pyamārgāt śubhairyute svoccagate sumārgāt ||
Translation: If owned by Moon or Saturn and Sun is posited in it the native be benefited by
his sheer hard work. If, owned by Sun and Sun is posited in it the native will be benefited
from King (government). In all these combinations if Sun is conjoined with malefic planets
or debilitated the income will be through evil deeds. If Sun is with benefic planets or exalted
the incomes will be through benefic/good deeds.
८ चंिोबिलेन युतोऽिप यहेहे स एव ूभवेलाय।
िदनेशयुोथवािव नीचो धनायायैव भवेितांतम ्॥
8 caṁdrobaliṣṭena yuto'pi yasyahehe sa eva prabhavetphalāya |
dineśayuktopyathavāvi nīco dhanavyāyāyaiva bhavennitāṁtam ||
Translation: When Moon is conjoined with strong Planets and posited in a Sign he will give
the results of the Sign Lord. When debilitated or conjoined with Sun he will cause
expenditure. If moon* is posited in the 11th from A~1 and conjoined with any planet he will
give the results of the planet with which it is conjoined. If not conjoined with any planet
then it would give the result of the Sign Lord (*This sentence is at variance with the
previous statement. Needs further clarification from author).
९ भौमो बली लाभगतधैव बू रैयु र्ता धनूदाता।

1188
क्षेऽबमात ्ॅातृसुतािदकानां वदंित लाभं यवनाधैव॥
9 bhaumo balī lābhagatastadhaiva krūrairyutaścālpa dhanapradātā |
kṣetrakramāt bhrātṛsutādikānāṁ vadaṁti lābhaṁ yavanāstadhaiva ||
Translation: When strong Mars is posited in 11th from A~1 and conjoined with malefic
planets he would give very less wealth. The 11th house from Arudha of each bhava has to be
judged and results are to be announced for the respective relatives of the native.
१० शुब राज्ञः सिचव पुऽात ्रवेः िपतुंिमसः कल्ळऽात ् ।
बुध तु ज्ञाितधनं फनिात ्चौयण केतोमु र्नयो वदंित॥
10 śukrasya rājñaḥ sacivasya putrāt raveḥ pituścaṁdramasaḥ kalḻatrāt |
budhasya tu jñātidhanaṁ phanīṁdrāt cauryeṇa ketormunayo vadaṁti ||
Translation: When the 11th from Arudha is connected with (either by aspect or position)
Venus, Jupiter, Sun, Moon , Mercury or Rahu/Ketu the native will be benefited from King
(government), Son, Father, Spouse, relatives, theft/robbery respectively.
११ चंिाकर्जौ रागुकुजाक जाकर्पुऽौ यिदचोरीा।
ितादान िनयतं नराणां लाभेवदाीच धनूदाुः॥
11 caṁdrārkajau rāhugurūkujārkī dhvajārkaputrau yadicoktarītyā |
sthitāstadānīṁ niyataṁ narāṇāṁ lābhevadānnīca dhanapradāsyuḥ ||
Translation: If 11th from A~1 has Moon and Saturn, Jupiter and Rahu, Mars and Saturn or
Saturn and Ketu native will earn from evil/base means.
१२ नीचिताँशोभनखेचरिाः युादा े धनूदाुः।
राशुभक्षेऽगतदैकः केतुथा बू रगतधैव॥
12 nīcasthitāśśobhanakhecareṁdrāḥ yuktāstadā mlecca dhanapradāssyuḥ |
rāhuśubhakṣetragatastadaikaḥ ketustathā krūragatastadhaiva ||
Translation: If 11th from A~1 contains debilitated benefic planets or Rahu is posited in
benefic Sign or Ketu is posited in malefic Signs the native would be benefited from a
foreigner.
१३ नीचोगंि सुतधैव बू रैयु र्तो े धनूदाता।
गुयर्दानीचगतदंश िेाणगो े धनूदात॥
13 nīcoccagaścaṁdra sutastadhaiva krūrairyuto mlecca dhanapradātā |
gururyadānīcagatastadaṁśa drekkāṇago mlecca dhanapradāta ||
Translation: When Mercury is posited in 11th from Arudha and debilitated or exalted or
conjoined with malefic planets the native will be benefited from foreigners. Jupiter if placed
in 11th from Arudha and debilitated or own navamsha or Drekkana the native will get
income from foreigner.
१४ भौमो भुजंगेन िदनेरेन नीचेन चंडाल धूदाता।

1189
बुधोऽिप शीतांशुदेवयेनयुतो भवेिदित ूिसिः॥
14 bhaumo bhujaṁgena dinesvarena nīcena caṁḍāla dhapradātā |
budho'pi śītāṁśudevayenayuto bhavettadvaditi prasiddhiḥ ||
Translation: When Mars is placed in 11th from A~1 and conjoined with Rahu or Sun or any
debilitated Planet the native will be benefited from an out caste person. Mercury also
behaves like moon when conjoined with any planet.
१५ क्षेऽगो जीव युतधैको िवािववादेन धनं ददाित।
पद लाभे यिद भौमगेहे गुयर्िद िकरोनराणाम ्॥
15 svakṣetrago jīva yutastadhaiko vidyāvivādena dhanaṁ dadāti |
padasya lābhe yadi bhaumagehe gururyadi dravyakaronarāṇām ||
Translation: When Mercury is posited in own Sign which is 11th from Arudha and
conjoined with Jupiter and not connected with any other planet the native will be benefited
from education. If the 11th from Arudha is the Sign of Mars and Jupiter is posited in it,
similar result has to be announced.
१६ शुब गेहेतु वधूधनािः बुधगेहे िनजिवयैव।
राज्ञोधनं चंि िदनेशगेहे सेवाधनं सूयर्सुतगेहे॥
16 śukrasya gehetu vadhūdhanāptiḥ budhasyagehe nijavidyayaiva |
rājñodhanaṁ caṁdra dineśagehe sevādhanaṁ sūryasutasyagehe ||
Translation: If the 11th from Arudha is a Sign owned by Venus and Jupiter is posited in it
the native will be benefited by woman, if 11th is owned by Sun or Moon benefit from King
(government), if owned by Mercury benefit through education, if owned by Saturn and
Jupiter is posited in it the native will be servant.
१७ वािनतो भौमगृहे गृहे भृगुभु र्धरे कृ िषतो वदंित।
िनक्षेपतौिरगृहे रवगेहे नृपााभमुदाहरंित॥
17 vānijyato bhaumagṛhe svagṛhe bhṛgurbhudhare kṛṣito vadaṁti |
nikṣepatassaurigṛhe ravīṁdugehe nṛpāllābhamudāharaṁti ||
Translation: If 11th from Arudha is a sign owned by Mars and Venus is located in it native
will be benefited from business, if owned by Mercury through agriculture, if owned by
Saturn from treasure, if owned by Moon or Sun benefit from King (government).
१८ भौमरसंोकर्सुतः कुवृा शुबरसंोधनदो नृप।
ज्ञगेहगो देवधनूदाता चंिाकर्गेहे कृ िषलाभदाता॥
18 bhaumarasaṁsthorkasutaḥ kuvṛttyā śukrarasaṁsthodhanado nṛpasya |
jñagehago devadhanapradātā caṁdrārkagehe kṛṣilābhadātā ||

1190
Translation: If 11th from Arudha is a Sign of Mars and Saturn is posited in it the native
would earn through evil/objectionable means. If owned by Venus benefit from King
(government), if owned by Mercury and Saturn is posited in it benefited from temple, if
owned by Sun or Moon and Saturn is posited in it benefited by agriculture.
१९ गुर्गृर्हे ॄ धनापहतार् क्षेऽगे सेवकादायहारी।
ज गेहेतु गुहारी े जीवी फणी राजगेहे॥
19 gurrgṛhe brahma dhanāpahartā svakṣetrage sevakādāyahārī |
dhvajasya gehetu gurusvahārī mlecca svajīvī phaṇī rājagehe ||
Translation: The 11th from Arudha is owned by Jupiter and Saturn is posited in it the native
will steal the wealth/money of Brahmins. If Saturn is posited in own house Capricorn
(which is 11th from A~1) the native will steal/misappropriate the wealth of servants. If
Saturn posited in Scorpio (which is 11th from A~1) he would steal the wealth of Guru
(teacher). If Saturn is posited in Aquarius (which is 11th from Arudha) the native would live
on the wealth of foreigners.
२० एकोबली कु ं दिलनां वरेण्यो रााथर्मेव ूिदशजॐम ् ।
शुबेण यु िदनेशयु दैवनोचे िपरीतमेव॥
20 ekobalī kuṁdalināṁ vareṇyo rājyārthameva pradiśatyajasram |
śukreṇa yuktaśca dineśayukta stadaivanoce dviparītameva ||
Translation: If Strong Rahu is in the 11th from Arudha or conjoined with Venus or Moon
the native would be equivalent to king.
Explanation: If 11th from Arudha is occupied by Rahu and conjoined with Venus or Moon
and this combination is not connected (either by aspect or conjunction) with any other
planets it gives excellent benefic results.
२१ ां धनं बू रगृहे भुजंगे िवषयर्यं सौगृहे दधाित।
एवंजािप िवचायर् िवान ्फलं वदेो िवतधा कदािप॥
21 nyāyyaṁ dhanaṁ krūragṛhe bhujaṁge viṣaryayaṁ saumyagṛhe dadhāti |
evaṁdhvajasyāpi vicārya vidvān phalaṁ vadenno vitadhā kadāpi ||
Translation: It is certain that if Rahu/Ketu is posited in benefic Signs they confer wealth by
objectionable means and if they are posited in the Malefic Signs they confer wealth by
benefic/acceptable means.
२२ क ििताः सौ खगाः शुभाय बू रामहाफलं ूदाुः।
िाय ूबलोिप खेटः पदािरोधीित वदंित संतः॥
22 keṁdrasthitāḥ saumya khagāḥ śubhāya krūrāgrahāduṣṭaphalaṁ pradāsyuḥ |
draṣṭāvyayasya prabalopi kheṭaḥ padādvirodhīti vadaṁti saṁtaḥ ||

1191
Translation: If benefic planets are in Kendra (square) from the A~1, will give good results. If
Malefic Planets are posited in these places they give malefic results. When a planet is
aspecting 12th from A~1, even if it is strong/benefic it will not give good/benefic results.
२३ क िितो वा िनधनितोवा पदाली पितयो यंच।
िविश शुब भुजंग राजे ये िनधर्नतैव सम ्॥
23 keṁdrasthito vā nidhanasthitovā padādbalī pasyatiyo vyayaṁca |
viśiṣya śukreṁdu bhujaṁga rājadṛṣṭe vyaye nirdhanataiva satyam ||
Translation: When strong planets are located in the Kendra (square) or 8th from Arudha or
aspect the 12th from Arudha the native will be a pauper. If the planets involved are Moon or
Venus or Rahu the effect is more.
२४ तृतीय षष ् ःठर गतानीचाः बू राः पदादथर्करा भवंित।
उाु पँयंतु यिद ूकृ ा पदं तदा तबलं वदंित॥
24 tṛtīya ṣaṣḥṭhara gatāścanīcāḥ krūrāḥ padādarthakarā bhavaṁti |
uccāstu paśyaṁtu yadi prakṛtyā padaṁ tadā tatsabalaṁ vadaṁti ||
Translation: When debilitated, malefic planets are posited in the 3rd or 6th from Arudha
they are good for wealth.
२५ िवलभाताकर्कतः पदा िवचायर् खेटान ्िविवधान ्िवपित ् ।
उदीरये िाजसभासुसक् कदािपनोयाित मृषा पदं सः॥
25 vilagnabhātārkakataḥ padācca vicārya kheṭān vividhān vipaścit |
udīraye drājasabhāsu samyak kadāpinoyāti mṛṣā padaṁ saḥ ||
Translation: The results of the above combinations are to be announced with reference to
Natal Ascendant, Arudha and from Atma karaka (the planet which is in the advanced
degree of a Sign when compared to all other planets in the chart). When the results are
similar from any of the two places it should be considered as the final result. If results from
all the three are different then the result indicated from the Arudha of the Ascendant is to be
announced.
BPHS:
RESULTS OF 7 TH HOUSE FROM ARUDHA
आढामे रारथवा संितः िशखी।
कुिक्षािधयुतोबालः िशिखना पीिडतोऽथवा॥ २३
ārūḍhātsaptame rāhurathavā saṁsthitaḥ śikhī |
kukṣivyādhiyutobālaḥ śikhinā pīḍito'thavā || 23

1192
Translation: If Rahu/Ketu is posited in the 7th house from A~1 the native would suffer
from disease of the stomach or he will have danger from fire. लाभे रा केतुभा मुदररोगः १-३-
१३
lābhe rāhu ketubhā mudararogaḥ 1-3-13
BPHS:
आडःअ ् मे केतुः पापखेटयुतेिक्षतः।
साहसीेतकेस ् ःइच वृिलंगी भवेरः॥ २४
ārūḍḥa tsaptame ketuḥ pāpakheṭayutekṣitaḥ |
sāhasīsvetakesḥica vṛddhaliṁgī bhavennaraḥ || 24
Translation: If the 7th from Arudha has Ketu in it and connected with malefic planets
(either by aspect or conjunction) the native would be courageous, has grey hair and looks
older.
References from ancient commentaries:
Jaimini Sutras:
तऽ केतुना झिडित ािनिलंगािन १-३-१४
tatra ketunā jhaḍiti jyāniliṁgāni 1-3-14
वकटेर ाा : तऽ केतुना झिदित वाधर्िलंगािन १-३-१४
veṁkaṭeśvara vyākhyā : tatra ketunā jhaditi vārdhakyaliṁgāni 1-3-14
ौी सोमनाथा िमौ: तऽैव केतुना शीयं ूाणापहािरिण रोगिलंगािन संभवित
somanāthā miśra: tatraiva ketunā śīghraṁ prāṇāpahāriṇi rogaliṁgāni saṁbhavati śrī
BPHS:
पदाु सम ाने गुशुबिनशाकराः।
ऽयोयमधैकोिप लक्षीवान ्जायते जनः॥ २५
padāttu saptama sthāne guruśukraniśākarāḥ |
trayodvayamadhaikopi lakṣīvān jāyate janaḥ || 25
Translation: If 7th from Arudha has Jupiter, Venus and Moon (all the three or two or any
one) the native would be wealthy.
BPHS:
तु ंगे समे खेटः शुबोवाशुभः पदात ् ।

1193
ौीमान ्सोिपभवेूनं सीितर् सिहतो िज॥ २६
svatuṁge saptame kheṭaḥ śubovāpyaśubhaḥ padāt |
śrīmān sopibhavennūnaṁ satkīrti sahito dvija || 26
Translation: When the 7th from Arudha contains either an exalted benefic/malefic planet
the native would be wealthy and praiseworthy. उेन वा १-३-१६ uccena vā 1-3-16
BPHS:
ये योगा मे ाने पदा किथतामया।
िचंाधैव ते योगाितीये िप सदा िज॥ २७
ye yogā ssaptame sthāne padācca kathitāmayā |
ciṁtyāstadhaiva te yogādvitīye pi sadā dvija || 27
Translation: The above combinations which are discussed with reference to the 7th from
the Arudha are to be made applicable to the 2nd from Arudha also.
BPHS:
उो रोिहणे जीवोवा शुब एववा।
एको बलीधनगत िँौयंिदशितदेिहनः॥ २८
uccastho rohiṇe jīvovā śukra evavā |
eko balīdhanagata śśriyaṁdiśatidehinaḥ || 28
Translation: When the 2nd from Arudha is occupied by an exalted benefic/malefic planet or
strong Moon, Jupiter or Venus the native would be wealthy.
References from ancient commentaries:
Jaimini Sutras:
चंि गु शुबेषुौीमंतः १-३-१५
caṁdra guru śukreṣu śrīmaṁtaḥ 1-3-15
जैिमिन पामृतम ्(jaimini padyāmṛtam)
पदात ्ितीये चंि गु शुबेषुवतर्मानेषुौीमंतः। बवचनमिववक्षतम ् । पदात ्ितीय इित पूवर्सुऽत ् ऽनु
वतर्ते। अनुवृि ज्ञानाथर्वेवाऽ सूऽाणाममे अाय पाद सूऽांका योिजताः पदाितीये उेन उमहेणवा
ौीमंतः।

1194
padāt dvitīye caṁdra guru śukreṣu vartamāneṣu śrīmaṁtaḥ | bahuvacanamavivakṣatam |
padāt dvitīya iti pūrvasutrat'nu vartate| anuvṛtti jñānārthavevātra sūtrāṇāmagre adhyāya pāda
sūtrāṁkā yojitāḥ padāddvitīye uccena uccagraheṇavā śrīmaṁtaḥ |
नीलकठ ा
पदाितीये वया समया वा चंिािदषुसु ौीमंतो भवंित। ितीयितेन शुभपापातर महेण
उितेन वा ौीमंतः इथर्ः
nīlakaṭha vyākhya
padāddvitīye vyavastayā samastayā vā caṁdrādiṣusatsu śrīmaṁto bhavaṁti| dvitīyasthitena
śubhapāpānyatara graheṇa uccasthitena vā śrīmaṁtaḥ ityarthaḥ
सोमनाथ - कलत
ितीये चंिगुशुबेषुेषुवा समेषुवा ौीमंतो भवंित। एतदभावे केनाु महेणवा ौीमंतो भवंित।
somanātha - kalpalata
dvitīye caṁdraguśukreṣu vyasteṣuvā samasteṣuvā śrīmaṁto bhavaṁti| etadabhāve
kenāpyucca graheṇavā śrīmaṁto bhavaṁti|
वकतेर ्ाा
पदामे वया समया वा गुवार्िदषुसु ौीमंतो भवंित। समितेनो महेण येनकेनािप
शुभेन वा योगेसित ौीमंतः इथर्ः
veṁkateśvar vyākyā
padātsaptame vyavastayā samastayā vā gurvādiṣu satsu śrīmaṁto bhavaṁti|
saptamasthitenocca graheṇa yenakenāpi śubhena vā yogesati śrīmaṁtaḥ ityarthaḥ
venkatesvara daivagna
जातक राजीय of Singaraya
आढामे चंिगुशुबा यिदिताः इरं लभते जातो नाऽ कायर् िवचारणा।
jātaka rājīya
ārūḍhātsaptame caṁdraguruśukrā yadisthitāḥ iśvaraṁ labhate jāto nātra kārya vicāraṇā |
एकादशे समेादाढातांगते।
महेण तिन ्केनािपयुे ौीमांदाभवेत ्॥
ekādaśe saptamesyādārūḍhāduccatāṁgate|
graheṇa tasmin kenāpiyukte śrīmāṁtsadābhavet ||
वांचानाथा
उोवा हिरणांकोवा जीवो वा शुब एव वा।

1195
एकोबिळ धनगतिँौयंिदशित देिहनाम ् ।
एवं लाभ चतुथर्े महैरिप िविचंतयेत ् ।
vāṁcānāthā
uccovā hariṇāṁkovā jīvo vā śukra eva vā |
ekobaḻi dhanagataśśriyaṁdiśati dehinām|
evaṁ lābha caturthasthe grahairapi viciṁtayet |
Commentator’s Note: while delineating the above combinations some scholars have
advocated that the results are to be announced from 7th house and some have stated that the
results are to be announced from 2nd from Arudha.
[Comment: {Jataka Rajiya} General rule is that the planets which are aspecting the
Ascendant will be able to deliver results. The planets in Moveable Signs aspect the Fixed
Sign, the planets in the Fixed Sign aspect the planets in the Moveable signs and the planets
posited in the Common (dual) Sign the other common signs. The planets in the common
sign are more powerful than the planets in the fixed signs and the planets in the fixed signs
are powerful than the planets in the moveable signs. Planets which are strong and conjoined
with other planets and stronger than the Ascendant and planets which are exalted, Mercury,
Moon, Jupiter and Venus are in 2nd, 4th and 11th house the native would be wealthy.
For any ascendant (or Arudha of ascendant) one benefic planet must be located in the 2nd
house. If exalted planet is there it is auspicious. When mercury, Jupiter or Venus is posited
in the 2nd house they confer more and more benefic results in the ascending order. In the 4th
house, of all the planets, if Jupiter is posited it gives the most benefic results. Similarly,
when the planets in the 2nd and 4th houses are stronger than ascendant it considered as most
auspicious (combination of Moon and Jupiter and Moon and Venus is good). For example,
for Scorpio Ascendant in the 2nd house (Sagittarius) if Jupiter is located, though it does not
aspect the ascendant it gives great wealth. For Aquarius ascendant Venus in Pisces causes
‘Maha Raja yoga’ and If Jupiter is posited it is auspicious. For Aries ascendant Venus in
second house (Taurus) may not be very good.
Fourth house is equivalent to ascendant in strength. If 4th house is a moveable Sign it is
ineffective. If it happens to be a fixed sign it is considered possing medium strength. If the
4th house is a common sign it is of full strength].
BPHS:
येयोगापदे लेयधाविदतामया।
तेयोगाः कारकांशेिप िवा बधविजर्ताः॥ २९॥
yeyogāścapade lagneyadhāvadgaditāmayā |
teyogāḥ kārakāṁśepi vijñyā badhavarjitāḥ || 29 ||

1196
Translation: The results which are indicated by the above combinations are applicable with
reference to Karakamsha Lagna [the sign which is occupied by the Atma Karaka in the
Navamsha (D~9) chart]. This can only be done when it is not connected with the Bhadaka
planet. Further, the results announced with reference to the combinations from Karakamsha
Lagna can also be made applicable to the Arudha Lagna provided it is not connected with the
Bhadaka planet.
ांशवदूायेण १-३-१७
svāṁśavadanyaprāyeṇa 1-3-17
BPHS:
आढा िभे सौे सवर्देशािधपो भवेत ् ।
सवर्ज्ञोयिदवा न ात ्किववार्दीच भागर्वे॥ ३०॥
ārūḍhā dvittabhe saumye sarvadeśādhipo bhavet |
sarvajñoyadivā na syāt kavirvādīca bhārgave || 30 ||
Translation: When there is a benefic planet in the 2nd from Arudha of Ascendant the native
becomes Leader of the nation. If Venus is there native will be Omniscient, Poet, expert in
debate.
BPHS:
आढा िेष ् ःउ िते दारपदे िज।
लजायापदेवािप सबल महसंयुते॥ ३१॥
ārūḍhātkeṁdrakṇeṣḥu sthite dārapade dvija |
lagnajāyāpadevāpi sabala grahasaṁyute || 31 ||
ौीमां जायते नूनं देशे िवाितमान ्भवेत ् ।
षेऽमे याने जातो दारपदेऽधनः॥ ३२॥
śrīmāṁśca jāyate nūnaṁ deśe vikhyātimān bhavet |
ṣaṣṭe'ṣṭame vyayasthāne jāto dārapade'dhanaḥ || 32 ||
Translation: When the AL and A7 are in mutual Kendra (square) or Trines (Konas) or if
they contain strong planets in them the native will be wealthy, very popular. If AL and A7
are in mutual 6/8/ 12* position the native will be very poor.
*{Note} Shri Durga Prasad Dwivedi has mentioned that AL and A7 will not be in mutual
6/8 /12 positions. While calculating Arudha of AL and A7 for odd and even Signs, AL
(calculated with the help of general rules) will be 1, 3, 5, 7, 9 or 11 Signs from Ascendant. A~1
cannot come in the 2, 4, 6, 8, 10, 12 Signs from the Ascendant. If the exceptions for
calculation of Arudhas (as explained above) are taken in to consideration 4th or 10th house
also can become A~1. In such event the A~1 will be in 1, 3,4,5,7,9,10 or 11 from the Ascendant
and there is a chance of A~1 and A~7 being in mutual 6/8/ 12 position.

1197
लाभपदेक िे िऽकोणे वा ौीमंतः। १-३-१८
अधा ँथे १-३-१९
lābhapadekeṁdre trikoṇe vā śrīmaṁtaḥ | 1-3-18
anyadhā duśthe 1-3-19
Example: Calculation of A~1 (without taking into consideration the exceptions).
Location of AL
Asc. Lord (Arudha Lagna)
Ascendant Ascendant
2nd house 3rd house
3rd house 5th house
4th house 7th house *
5th house 9th house
6th house 11th house
7th house Ascendant*
8th house 3rd house
9th house 5th house
10th house 7th house
11th house 9th house
12th house 11th house
Commentator’s Note: From the above table it could be seen that the 2, 4,6,8,10,12 signs from
the Ascendant could not become AL
.
* When exceptions are used for calculating he Arudha (as explained earlier) 4th and 10th
signs from Ascendant can become the AL. This will happen in case when Ascendant Lord is
in 4th house then 4th itself becomes AL and when Ascendant Lord is in 7th house then 10th
house becomes the AL.
Similarly, when the 7th house lord located in various signs:
Location of
Seventh Lord
Ascendant
2nd house
3rd house
4th house
5th house
6th house
7th house
8th house
9th house
10th house
A7
Arudha of 7 th House
7th house
9th house
11th house
Ascendant
3rd house
5th house
7th house
9th house
11th house
5th house

1198
11th house
12th house
9th house
5th house
It is mentioned that for calculating the Arudha for 7th house exceptions are not applicable,
therefore 4th and 10th cannot become A7*. When exceptions are not applied AL and A7
cannot be in mutual 6/8/12 positions. This position (mutual 6/8 /12) is possible only when
exceptions are applied for calculating the AL.
[*This sentence appears to be contradictory to the exceptions for the calculation of the
Arudha explained earlier. Needs clarification from the author]
BPHS:
पदेतमेवािप क िे वृौ िऽकोणके।
सुवीयर्ः संितः खेटः भायार्भतृर् सुखूदः॥ ३३॥
padetatsaptamevāpi keṁdre vṛddau trikoṇake |
suvīryaḥ saṁsthitaḥ kheṭaḥ bhāryābhartṛ sukhapradaḥ || 33 ||
पदाारपदे चैवं क िे कोणे च संिते।
योमऽी भवे ूनं िऽके वैरं ब्न संशयः॥ ३४॥
padāddhārapade caivaṁ keṁdre koṇe ca saṁsthite |
dvayormaitrī bhave nnūnaṁ trike vairaṁ bna saṁśayaḥ || 34 ||
एवं ल पदािू तनयािदपदेिते।
िमऽािमऽे िवजानीयात ्लभालाभौ िवचक्षनः॥
evaṁ lagna padādvipra tanayādipadesthite |
mitrāmitre vijānīyāt labhālābhau vicakṣanaḥ ||
When there is one strong planet in AL or 7th house or Kendra (square) or Kona (trines) or
Upachaya* (3, 11) Signs then the compatibility between wife and husband will be good.
* Here, Upachaya (growth), only 3rd and 11th Signs are considered as 10th house is covered
in Kendra and as blemish attributed to the 6th house and hence this house is discarded.
(Normally Upachaya signs are 3,6,10 and 11 from Ascendant)
When A7 is in Kendra (square) or Kona (Trine) from AL there would be mutual friendship
between the wife and husband. If in 6/8 /12 there will be enemity between the wife and
husband. The same rules are to be applied to find out the relationship between AL and A5
(Author: this opinion is not there in the Jaimini sutras but this view is supported by Vriddha
Aphorisms).

1199
वृ कािरका
आढौ पुऽिपऽो िऽलाभे क िगौ यिद।
योमऽी िऽकोणे तु सां ेषोऽधा भवेत ्॥
एवंदारािद भावानामिप पािदिमऽता।
जातकयमालो िचंतनीयं िवचक्षणैः। इित॥
vṛddha kārikā
ārūḍhau putrapitrośca trilābhe keṁdragau yadi |
dyayormaitrī trikoṇe tu sāmyaṁ dveṣo'nyadhā bhavet ||
evaṁdārādi bhāvānāmapi patyādimitratā |
jātakadvayamālokya ciṁtanīyaṁ vicakṣaṇaiḥ | iti ||
BPHS:
ल दारपदे िवू िमथः क िगतेयिद।
िऽलाभयोिकोणे वा तधाराजाधरािधपः॥ ३६॥
lagna dārapade vipra mithaḥ keṁdragateyadi |
trilābhayostrikoṇe vā tadhārājādharādhipaḥ || 36 ||
एवं ल पदादेवधनािद पदतोिज।
ानयं समालो जातक फलंवदेत ्॥
evaṁ lagna padādevadhanādi padatodvija |
sthānadvayaṁ samālokya jātakasya phalaṁvadet||
If AL and A7 are in mutual Kendra (square) or Kona (Trine) or 3/11 then the native would
become King.
The above rules are to be made applicable to AL and A2 and the results are to be
announced*.
वृ कािरका - वकटेर ाा
vṛddha kārikā - veṁkaṭeśvara vyākhyā
लाढं दारपदं िमथः क िगतं यिद।
िऽलाभेवा िऽख़ोनेवा तदाराजाऽधाधमः॥
आढौ पुऽिपऽोु िऽलाभौ क िगौयिद
योमऽी िऽकोणेषुसां ेषोधा भवेत ् ।

1200
एवं दारािदभावनामिप िचंािरिमऽता।
जातकयमालो िचंतनीयं िवचक्षणै॥ इित॥
lagnārūḍhaṁ dārapadaṁ mithaḥ keṁdragataṁ yadi |
trilābhevā trionevā tadārājā'nyadhādhamaḥ ||
ārūḍhau putrapitrostu trilābhau keṁdragauyadi
dvayormaitrī trikoṇeṣu sāmyaṁ dveṣonyadhā bhavet |
evaṁ dārādibhāvanāmapi ciṁtyārimitratā |
jātakadvayamālokya ciṁtanīyaṁ vicakṣaṇai || iti ||
*There is a difference of opinion in this regard. Parashara indicates that the results are to be
announced from the AL and A2 in a natives’ Arudha chart. Vriddha Karika mentions it as
Jataka Dwaya (two horoscopes).
‘Somantha Mishra’ has given the following in the introductory chapter of his book.
अथ भावालक्षणाुंते॥
भवादयतुथार् लतः कारकतः िेाणतः अंशकेित॥ तऽ लतो भवाराशयः॥ कारकत ्महाभावाः
िेाणेतु अयं िवशेषः॥ लािधप िेाणं लं। धनािधप िेाणं धनं एवमऽाूम ् ।
अंशकोनाम आढरािशः। आढात ्मकपयार्लोचना कतर्ा। एवं भावपयालोचनां कृ ातशा िप
एवमेव पयार्लो फलं वम ्॥
atha bhāvālakṣaṇānyucyaṁte ||
bhavādayaścaturthā lagnataḥ kārakataḥ drekkāṇataḥ aṁśakaśceti || tatra lagnato
bhavārāśayaḥ || kārakat grahābhāvāḥ drekkāṇetu ayaṁ viśeṣaḥ|| lagnādhipastha drekkāṇaṁ
lagnaṁ| dhanādhipastha drekkāṇaṁ dhanaṁ evamanyatrāpyūhyam | aṁśakonāma
ārūḍharāśiḥ| ārūḍhāt grakaparyālocanā kartavyā | evaṁ bhāvapayālocanāṁ kṛtvātattaddaśā
svapi evameva paryālocya phalaṁ vaktavyam ||
Translation: Results of the Bhavas are to be considered from Ascendant, Karaka, Drekkana
(D3) and Amsha (AL). From Ascendant 12 bhavas to be considered. From Karaka the Planets
are Bhavas. In the Drekkana chart the place (sign) in which the Ascendant Lord is posited is
the Ascendant of the Drekkana and the place where the 2nd lord is there is the 2nd house of
Drekkana chart and so on. Amsha means Arudha chart and in this chart the placement of
planets is to be considered. The results are to be announced after taking in to account the
various points as above.
ूसंग वशात ्पदािधकरणे योगिवशेषाः ूवंते॥
prasaṁga vaśāt padādhikaraṇe yogaviśeṣāḥ pravakṣyaṁte ||

1201
पदंच पुषेमेण ीचेत ्ुमेण लं गृहीा तशादेव पदिनणर्योिप। एवं भूतादात ्ितीयेयिद
चंिशुबौ महाधिननोभवंित। चतुथयिद वाहने चरचतुथताव ूयोजकम ् । िरचतुथ ममम ् ।
उभयचतुथ तु पूणर्फलम ् । एवमेवाढ आढोािदकमिप शुभमहोिरिप बलवलित। अयंच
योगोथाल योगाभावेिप। तथा च पयर्विसतोऽयमथः। पद उयोगं िवना पापिः दािरकरी।
शुभिः उ ि राजयोगकरी। एवं लािप। सरधा लपदयोः चतुथर् पंचमानुकुं
िवनानराजयोग इित िनषर्ः।
padaṁca puruṣaścetkrameṇa strīcet vyutkrameṇa lagnaṁ gṛhītvā tadvaśādeva padanirṇayopi|
evaṁ bhūtātpadāt dvitīyeyadi caṁdraśukrau mahādhaninobhavaṁti| caturtheyadi vāhane
caracaturthaṁtāva prayojakam | sthiracaturthaṁ madhyamam| ubhayacaturthaṁ tu
pūrṇaphalam| evamevārūḍhasya ārūḍhoccādikamapi śubhagrahoccadṛṣṭirapi balavatphalati|
ayaṁca yogonyathālagna yogābhāvepi| tathā ca paryavasito'yamathaḥ | padasya uccayogaṁ
vinā pāpadṛṣṭiḥ dāridryakarī| śubhadṛṣṭiḥ ucca dṛṣṭiśca rājayogakarī| evaṁ lagnasyāpi|
saradhā lagnapadayoḥ caturtha paṁcamānukulyaṁ vinānarājayoga iti niṣkarṣaḥ |
Translation: For male horoscopes Arudha has to be calculated clockwise (zodiacal) and for
female horoscopes in anti clockwise (anti – zodiacal) direction. The A~1, as calculated above
has moon and Venus in the second house the native will be affluent/wealthy. If 4th house
(from AL) is a moveable sign it is ineffective. If fixed, it will be of medium strength. If
common sign, it is of full strength. Similarly, when A~1 has the aspect of benefic planet,
who is also exalted, it gives good result even if Ascendant has no such aspect. In result it can
be conclusively said that when A~1 is not connected with any exalted planet (either by
aspect or position) and is connected with malefic planet it causes poverty. Aspect of benefic
planet or exalted planet causes auspicious result. Similar results are to be announced from
Ascendant also.
For any nativity, if ascendant, AL, 4th and 5th bhavas are not favorable, it is certain that the
native will not be conferred kingship or authority.
For a nativity, the Yogas (combinations) of wealth and kingship are to be decided (most
importantly) with reference AL. In Parashara system the combination of Kendra (square)
and Kona (trinal) Lords is considered most auspicious. But, when compared to this
combination the ones which are explained above from the Arudha chart are conferring
multiple/abundant auspicious results. T his is mentioned out of the experience of the author.
These are to be studied by the scholars.

1202
The Cosmic
Harmony of Time &
Space
By
Nunzia Coppola (Meskalila),
Italy.
I PAY HOMAGE TO YOU GODDESS
SARASVATHI DEVI
Introduction
Nunzia Meskalila Coppola, Astrologer and
Gestalt Counsellor, was born in Naples, lived
for fifteen years in India and now resides in
Perugia, Italy. She is the President of
Associazione Culturale Jayavidya and the
Delegate of C.I.D.A. (Centro italiano di
discipline astrologiche). In Umbria she trained
children affected with severe autism, using the
techniques of NādaYoga. She gave lectures at
the University La Sapienza, Rome for the
Research Department on Sociology of
Religions. She teaches Meditation and Karmic
Astrology to groups and individuals. She also
leads workshops on Shakti meditation and
Lilākriyā, on Chakras awakening, on
archetypal influence of Myths, and on the
Five Elements, in Italy and internationally.
She wrote the book "M come meraviglia" and
many articles for Linguaggio astrale, the main
Italian astrological magazine. She is the owner
and webmaster of www.astravidya.com”.
...We are like islands in the sea, separate on the
surface but connected in the deep.
William James
Astrology is a symbolic and technical art
which, by means of calculations, illustrations
and analogies, indicates the connection of the
Skies and the Earth in cosmic and individual
space-time. The processes which evolve
through astrological training encourage the
perception, the analysis and an understanding
of the changes in the life, especially those
which help us to adopt conscious attitudes
towards ourselves, the environment, society,
our Planet Earth, and the Cosmos.
Obviously, these goals are also shared with
scientific, social and religious disciplines; as
well as with non-scientific and non-religious
disciplines which have been guiding humanity
since ancient times. There are several
typologies of rationality, numerous religious
models and many paths, including the lay
ones, towards knowledge. A fertile attitude
towards research will consider a plurality of
theories, including those which are furthest in
time and space. For example, the discoveries
and the hypotheses of modern physics demand

1203
a place in the planetary cultural heritage, in the same way that the Copernican Revolution
permeated the Renaissance culture.
Often, that which is not markedly scientific or traditionally religious or culturally familiar,
especially if it detaches itself from the standards of the dominant organisations, upsets the
homeostatic process of some people. On the other hand, affinities confirm and satisfy, while
diversities transform and throw into crisis. The human being often resists change, fearing the
transformation of what has been consolidated: he does not want to lose what he has acquired with
great effort. He therefore refuses the unknown concepts which could annihilate the beliefs or the
mental routines which have been followed for years and which are therefore reassuring: the stronger
the refusal, the more hostile, and in some cases more dangerous, they appear to him.
This resistance to change, if pushed to extremes, could create a fundamentalist mentality,
determined never to change an idea and to entrench itself stubbornly behind its own convictions.
Yet crossing the frontiers of new knowledge and assimilating novel information does not weaken
one's roots; it merely strengthens and enriches them, while the cultural mould resonates in the
background as a source of security. Similarly, once their validity has been accepted and assimilated,
the differences no longer enter into conflict with the human tendency to hold on to soothing
situations in order to preserve the so-called "steady-state", (the state which has been reached). The
meaning of the term difference (from the Latin dif-fero, 'to spread', 'to scatter') implies the idea of
plurality. Today, the new sciences and psychology place a focus upon the study of the harmony
between differences, between diversity and unity. For some time now, something has been moving
in that direction, as, for example, the research on the synchronicity of some events which are not
comprehensible in psychological or physical terms, and which are therefore catalogued as
"phenomena of isochronicity in the space of events". 1
With the passing of time and with the emerging changes, the desire to promote a reflection on
human diversities and to weave the threads of possible social languages gets stronger and stronger.
In fact, opening ourselves up to a new discipline is like creating our own way of expressing
ourselves according to a rhythm in which the mind, even though it does not lose its original
language, harmonizes with a new language and with its intrinsic culture. Amongst the vast number
of languages to be studied in more depth, the astrological one also allows for the exploration of a
mine which is rich in both old and new knowledge. Obviously, practising Astrology does not mean
renouncing science or losing one's rationality; not least because it is a study which requires logic and
method as well as an analogical ability. Astrology is not a faith, nor a confessional choice, nor an
essential or salvific practice; but as an evolutionary tool (amongst a thousand others) it can
constitute a further opportunity for those who wish to get to know and to apply it.
Strangely enough, even though it is as ancient as time and space, and even though it is practised in
every country on our planet, this discipline, which is transversal to many others, lives and expands
in a niche dimension on the edge of the marginal, and in fact it is often oppressed by real and proper
marginalizing actions. Or, at least, that is the case here in Italy. Just to give one simple example: it
has often happened that, for the publication of my curriculum in academic circles, I have been asked
not to mention the part regarding my astrological training. Some people associate Astrology with
superstition, regarding it as an anachronistic affectation, a primitive reverberation suitable for naive
people. I totally share these considerations but only with regard to the Astrology surrogate
popularized by the media. I should like to invite whoever wishes to broaden their horizons by
experiencing the astrological thought process; but at the same time, I should like to ask that
whoever knows this discipline does not trivialise it.

1204
I. Interculture and the enhancement of diversities, the founding principles of Astrology
Why are we here It's a question that has troubled philosophers, theologians and those who've had one drink
too many; but theoretical physicists have a more essentialist way of asking the question: why is there anything
here at all
Geoff Brumfiel, 2006
The ancient origin-questions which have intrigued human beings since the beginning of time,
continue to spread and multiply.
Who are we What are we How are we Where are we Where do we come from Where are we
going How and why do we change
To know how to "think in complexity" increases the questions; it breaks them up into a thousand
other questions, but it helps to discover the harmony between mental processes, whether these be
collective or individual. According to the Italian mathematician of the last century, Luigi
Fantappiè, 2 the entire universe will move towards an ever greater richness of syntropic phenomena
resulting in a wealth of differentiations. Irwin Laszlo states that the comprehensive whole of the
matter in space-time influences the behavior of each "quantum", of each atom and of each organism.
The same human brain is intimately connected to its environment and to the reality of its
composite. 3
With his "Networks science" Buchanan affirms that personal relationships, the human brain,
viruses, communications and transport all act by means of complex networks controlled by
principles, which are not visible but which are common to all aspects of reality, making
interpretation easier than one could have imagined. 4 According to Gregory Bateson, the pattern
which connects is a cybernetic concept of unity and interaction between the various objective realities
of existence which, although they seem to be separate and independent, reveal a deep computer-like
reciprocity, as if nature possesses a kind of mental network in its living totality. I hope to have the
chance to study these theories in more depth by analysing their possible parallels with the
astrological way of thinking and with some Eastern disciplines; at the moment, I can only point
them out as elements of transversality with the theme being dealt with in this paper.
Cross-culture embraces all sciences and all schools of thought, and it goes even further, asking that
sources of a different origin be welcomed. Today's discoveries do not trivialise the ancient theories;
on the contrary, each period of time is deeply rooted in the previous one, containing it and
surpassing it, but not eliminating it. The future is not predestined, but it is malleable because it is
made up of possibilities which go on establishing themselves one instant after another. Enhancing
the differences means transcending the unambiguous and absolutist method, accepting
interchangeable tools which compete between themselves in their diversity.
In particular, pluridisciplinary research includes exchanges between exact sciences and human
sciences, between new knowledge and ancient traditions, like a network in which the knots are the
crossroads between Sumer Cosmology, Greek philosophy, Tibetan art, Chinese medicine, Hopi
Cosmology, Hindu Jyotisha, the traditions of the American Indians, Superstring Physics, the world
of computer networks and many other disciplines, amongst which: ancient and modern Astrology.
The enhancement of the differences does not invalidate common conventions, it accepts them,

1205
knowing that they are versatile and effective, and used in a different manner depending on the
place, the civilization, the culture and the time.
Perhaps, out of all the forms which represent reality, time is the most palpable mirror of transition
and difference. This concept is very clear in the history of calendars, where the beginning of the
year comes about in dates which do not match, because each New Year's Day is dependent on the
local culture in which the calendar itself was created. We can say the same thing for hours, the
measurements created to give a quantifiable limit to time: we are dealing with purely conventional
units which are accepted all over the world, even if they resonate in the world of differentiations at
different intervals, depending on the selected parameter. In the following illustration, different
typologies of hourly subdivisions can be seen.
Isaac Kiening, Planethurh, Fussen, 1568.
Solar clock executed on the front page of an ancient volume. The "ab Ortu" or Babylonian hours, the "ab Occasu
hours" or Italic hours, the "Astronomical" hours, the Planetary hours, the seven daytime curves of solar declension
and the 12 zodiac signs are shown.
Differentiating is like defining the value of many precious stones, knowing that even though they
have different colours, transparencies and features, they all belong to the huge treasure chest of
jewels offered up by Mother Earth and the Cosmos. Difference does not occlude a union. On the
contrary, it is like an opening towards an immensity of colours which create infinity of possibilities
by transcending the bipolar consciousness of black-and-white. Multiple systems and polychromes,
from which ideas and thoughts evolve, hatch in our minds from colours; in these ideas and
thoughts, grey is no longer an integration-homogenization but one of the infinite nuances of reality.
The various celestial bodies, which shine or darken in the celestial vault, are associated with colours
and lights. The interconnection between the skies, the earth and humans through Astrology is one
of the many possibilities for questioning oneself about life, for living pluralism and interculture,

1206
with the knowledge that others are interactive subjects and bearers of diversities which require more
and more extensive relational goals, both in one's own life and during a consultancy. With regard to
astrologers, opening up to diversity is also curiosity and respect for theories, experiences and
astrological concepts which are different to the usual ones. Diversities imply the principle that
infinity exists and so they do not scare those who uncover them as a resource, but who live them as
foundations for harmony instead.
II. Harmony and pluriversal worlds
What is beautiful in science is the same thing that's beautiful in Beethoven. There is a fog of events and
suddenly you see a connection. It expresses a complex of human concerns that goes deeply to you, that connects
things that were always in you that were never put together before ...
Victor Weisskopf
In etymology, the word 'harmony' derives from the Greek harmonia, a term which derives from the
verb harmozein, 'to connect', 'to concede'. The verb harmozein in its turn is related to harmos, 'joint'.
We usually interpret harmony as a consonance of sounds, colours, shapes or vibrations; in short, as
equilibrium between various elements, or as an affinity, able to produce a pleasing sensation. In the
field of music, harmony is the tonal simultaneity of several notes (this in itself implies plurality). In
literature, the harmony of a text is the musical effect obtained by paying particular attention to the
sound of the words and to the rhythmic quality of their composition. On a spiritual level, harmony
is the fruit of a continuous integration of moments of serenity, contrasting experiences, conflicts,
crises and moments of bliss. On a human level, it is the result of the continuous quest for a balance
to recover unity in diversity. Moreover, harmony offers endless allegories about the mysteries of the
cosmos.
Among the myths linked to the principle of harmony, that of Harmonia and Kadmos presents
unlimited metaphors. The figure of Harmonia is also the symbol of the integration of opposites:
amongst other things, her wedding chariot was pulled by the lynx and the lion, two animals which
are traditionally incompatible. Kadmos received, as a gift from Apollo, the ability to obtain music
from his whistle which transformed the sound into euphony. The twelve Olympic Divinities who,
as a whole symbolise the solar path, attended Harmonia and Kadmos's wedding; Hermes offered a
lyre to the bride, Athena presented her with a luminous gown and the mother of Jason initiated her
to Eleusinian mysteries.
Harmonia and Kadmos
Musée du Louvre, N3157, attribuita a Python, 360-340 BCE

1207
These few mythological elements could already create an incessant flow of considerations regarding
the essence of harmony as a synthesis of the pluralism and integration of elements which are
different. It is not possible for me to dwell too long on the symbolism of this topic, but the matter
could be taken up again in its mythological meaning on another occasion. From the music of the
Pythagorean spheres to the world of quantum physics and more, man continues to search for the
harmony of the universe.
Pythagoras (575 B.C. - 495 B.C) proclaimed the principle of celestial harmony upon his return from
a trip to the Orient, stating that all heavenly bodies travelling in space give off specific vibrations
which, as a whole, create the "music of the spheres". He identified the boundary between the known
and unknown universes in the harmony of the spheres. Taking inspiration from these principles, he
recommended a way of life aimed at recognizing and reproducing the harmony of Creation. His
intuitions regarding mathematical and numerical sciences, the different levels of knowledge and
way of life encouraged considerable developments in the Fifth and Fourth Century B.C., also
influencing art, music, astronomy and geometry.
Heraclitus (535 B.C. - 475 B.C.), although he was very critical of the results of the Pythagorean
investigation, affirmed that opposites join together in a principle of harmony. He maintained that only
change and movement are real, that everything flows and therefore it is impossible to bathe twice in
the same river. According to his theory regarding coming into existence, everything is in a constant
state of movement and transformation. This hypothesis is mirrored in the theory of Chaos defined
by James Gleick as "science of the process rather than of the state, of coming into existence rather
than being." The cognitive practice of Heraclitus therefore rotated around the axis of polarity and
conjunction, very clearly indicating the harmony deriving from the assimilation of opposites. In
this regard, his three fragments seem very clear to me:
• that which contrasts goes together, and the most beautiful harmony can come about from
elements which conflict
• harmony which from one extreme returns to the other extreme like the bow and the lyre
• invisible harmony is better than visible
In the extremities of the bow and the lyre he represented the various polarities inherent to the
concept of time and existence: beginning and end, life and death. For Heraclitus, harmony is born
from opposite extremities which meet up, transcending temporality and the human sphere.
Even more in keeping with the concept of pluralism is the theory of the Pythagorean
Filolao/Philolaus (470 BC- 390 BC) who described harmony as "a unity of the multiple and a
concordance of the discordant". The Roman architect and writer Vitruvius Pollio (80/70 BC - 23
BC) on the other hand, dedicated a whole chapter of his examination of architecture to harmony.
He indicated the ratio 1:2 as the ideal plan for the construction of the temple which he considered to
be the mirror of the poles, and through which the universe manifests itself. Porphyrius (234 -305), in
Ptolemaic Harmony, also described nature and the quality of harmonious consonances.
Paracelsus (1493 -1541) stated: "As long as we do not know the state of the inner harmony of the
patient, at the most we can release him from his illness. In this way, though, he will get sick again
immediately afterwards, because nothing was done for his inner harmony. It is really on his inner
harmony that one must act."

1208
In the Mysterium Cosmographicum (1596), Kepler suggested that in the creation of the world and in
the lay-out of the skies, God had "looked at those five regular bodies which have been so famous
from the times of Pythagoras and Plato" and that he had granted their nature with the number, the
proportion and the relationships of the celestial motions. Later on, in book V of the Harmonices
Mundi (1619), he linked harmonious relationships with the geometrical relations which he had
already theorized about in the Mysterium. From the network of mathematics, musical theory and
cosmology, Kepler brought to light the centrality and the importance of the planets, to which he
assigned an interval in which the lowest note corresponded to the minimum speed and the highest
note to the maximum speed. The pentagrams represented the harmonious structure of the cosmos
where the space between the intervals was directly proportional to the eccentricity of the planets.
In the Seventeenth Century, the principle of the harmony of the spheres reached its highest
expression, involving various areas of the sum of human knowledge: astronomy, astrology,
theology, philosophy, music and anatomy. In western Astrology there are specific modern currents
which are based on the theory of harmonics. The astrologer Dom Neroman, in Musique, Clef du
Monde, suggests a concept of celestial harmonies associated with the structure of archetypes
according to Plato's world. John Addey (1920-1982), on the other hand, harking back to the
Navamsha theory 5 of the Jyotisa, 6 elaborated the extremely interesting astrology of the Harmonics.
However, at this moment I am not referring to the Astrology of the Harmonics in particular, but to
the Harmony which is inherent to Astrology and to life in general.
According to Hindu Philosophy, 7 the law of karma represents the harmony of that precise moment
in which the soul chooses the time and the place of its conception, planting the seeds of its own
coming into existence, through the cycle of death and rebirth. Cosmic time shows itself to be in
harmony with the Earth and with the life of human beings through the metaphor of harmony
created by the Damaru 8 of Shiva Nataraja, Lord of cosmic dance and of the passage from one
evolutionary cycle to the next, between an expansion and a contraction of the Cosmos. He dances in
a circle of fire which represents the process of life and death. His movements communicate that
everything is subject to change, just like the energy which constantly takes on new forms in the Lilā
(game) of creation. The unending evolution of the universes is represented by his dance in space
and by the movements measured in time to the rhythm of the tambourine in the shape of an
hourglass. In fact, Shiva is also called Mahakāla, the Lord of cosmic time. Every cosmic cycle has a
beginning, a peak, an end, a pause, a new beginning and so on.

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Nataraja
Himalayan Academy Publications, Kapaa, Kauai, Hawaii.
On the other hand, the pause of retreat and lull between one cycle and the next is represented by
Vishnu who is asleep, lying down on the coils of Ananta the serpent, symbol of Infinity, which acts
as a bed.
Vishnu lying on the coils of Ananta

1210
These very ancient cosmological principles of cyclicity are similar to the concepts of New Physics, 9
in which the Big Bang and the Big Crunch 10 are cyclic phenomena. First of all, the universe goes
through an initial phase of expansion, then the tendency is reversed and it gradually implodes until
it reaches the dimensions of a galaxy, of a star, of a planet, of a stone, of a grain, of a planck 11 and so
on, until a new cycle of expansion returns.
The topics of harmony are therefore closely connected to the world of modern science. According to
ultra-modern Physics, matter vibrates with different frequencies in a symphony of sounds. Every
system, every basic particle, every galaxy and every human being is made up of sound, that
fundamental unity at the base of the huge diversity of the Cosmos, of which the planetary system is
only a small part. In cosmic harmony, each individuality, no matter how unique and unrepeatable it
may be, is part of the energy of the whole and so it encompasses all the other kinds of energy in
various measures. The same thing happens for some principles and realities in apparent antithesis.
Homeostasis and chaos, for example, are two terms which are apparently incompatible because
homeostasis 12 is associated with a positive and useful function, while chaos is considered to be a
synonym of uncontrollable disarray. Nevertheless, it is a question of an apparent or partial
contradiction, because many chaotic aspects are embedded in homeostasis, while various regularities
are concealed in chaos. In living beings, order and disarray, stability and changeability live together
in a profitable harmony because even the human mind is pluriverse and a participant in the stages
of the harmony and the imbalance of creation.
Perhaps, in the case of humans, the harmony between personal evolution and awareness of the other
is tied up with a game of equilibrium between the process of "psychic homeostasis" and the function
of the mirror neurons: 13 on one hand, the homeostatic process helps to preserve the state which has
been achieved and to satisfy needs, by limiting the external infiltrations which are too disruptive;
on the other hand, the mirror neurons encourage empathy and identification in the actions and
thoughts of others. I think that it is possible to pinpoint in these two functions a guarantee for the
preservation of individuality on one hand and, on the other hand, an assurance for empathetic
participation in the external world; all in all, harmony between the two sides.
In the complexity of this reality it would also be interesting to free oneself from the harmonicuniversal
monism, so as to open up to the plurality of the harmonies or of the universes, or rather,
of the multiverses. Multiplicity, in fact, implies endless harmonies. The word "universe" is derived
from the Latin universus, made up of unus (one) and versus (to be turned, to turn). Some of its
meanings are "that it turns towards unity", "that it turns in a single direction". In the term
"Pluriverse", a neologism which means "in multiple directions" in its Latin etymology, I have found
the synthesis of many years of reflection and intercultural experience. The term was coined in 1977
by the French philosopher Edgar Morin, in the essay La Méthode. 1. La Nature de la Nature, in which
he proposed universality as a single body of multiple universes. If we play around a little with the
words, the idea of a multiverse or pluriverse world, rather than a universal one, comes to my mind.
Since 1980, some cosmologists have been deducing that multiple universes could have been formed
in a period before the Big Bang. More recently, according to some concepts of contemporary
physics, what happens in our Universe originates from the vibrations of ultra-microscopic strings
hidden in the depths of matter. According to Brian Greene, "The microscopic world seems to be full
of little violin strings, and the way they vibrate orchestrates the evolution of the world". 14

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However, I would not like these new theories to be confused with the insane and imaginary
fantasies of some sectarian currents. Nor would I like someone to associate the Superstrings theory
with the various salvific-apocalyptic movements in which one fantasizes about intergalactic
journeys for the deserving or about parallel universes inhabited by thought forms or holograms
inhabited by aliens, guardian spirits, UFOs and similar beings who are ready to save from planetary
catastrophe those people who take refuge in the circle of the chosen, spreading the Good News.
These strange movements often hold up, mixing filaments of misunderstood scientific theories with
fragments of totally made up doctrines, with the threatening backdrop of various millennialism.
Obviously, after the fateful date has passed and the proclaimed catastrophe has not happened, the
prophecy is revised and changed. New revelations cancel the previous ones, they annul the sentence
or they postpone it to another date, announcing that the change will only happen at the level of
planetary awareness (something which is obviously of a real interest to everyone). This digression
aims at specifying that absurdities of this kind have nothing to do with the world of New Physics
nor do they have any relevance to the world of Astrology. Being open to cross culture and pluralism,
however contradictory it may sound, does not mean justifying everything just because everything
must be accepted without exception. On the other hand, disagreeing with these obsessions does not
mean being disrespectful to whoever professes them nor least of all ignoring the existing nagging
planetary problems which require a change to come to a solution. At this point, I think it would be
useful to make some clarifications about the Superstrings theories.
III. Multiple universes and Superstrings; tools of awareness in astrological application
Celestial movements ... are no more than an uninterrupted song for many voices perceived not by the ear, but
by the mind, a figurative melody which traces reference points in the immeasurable passing of time
John Banville: Kepler (Minerva 1990)
For many years Kepler tried without success to understand the nature of the space between the
Earth and the Sun, but he made the unavoidable and common mistake of his times: believing that
our Solar System was the only one in existence.
The scientists and physicists who followed came to understand that our system is only one amongst
those which exist in millions of galaxies. Presently, the discoveries and the studies of the physicists
go well beyond the existence of numerous galaxies, arriving at the theories based on the existence of
a great number of universes, of black holes which transform into basic particles and also gigantic
universes which are interchangeable with tiny universes.
Modern physics is based on two foundations: the general relativity founded by Albert Einstein and
the quantum mechanics validated by Max Planck. The first illustrates the behavior of large-sized
objects (stars, galaxies, galaxy masses, etc.) present in the Universe; the second illustrates the
atomic and subatomic world (molecules, atoms, electrons, quark, etc.). These two theories have
allowed for extraordinary progress in the field of Physics, but they are incompatible. Physicists have
deliberately ignored the fact that they are irreconcilable because each of the two theories can be
applied to a different and specific investigative field and so it has not been necessary to resort to
them both at the same time.

1212
For example, in order to study small light objects quantum mechanics was used; on the other hand,
the laws of general relativity were used to analyse large heavy objects. However, new requirements
have recently come about: black holes, for example, are objects with a very heavy mass, but at the
same time they are very small, and so the study of them would require the simultaneous application
of the two theories. Einstein had perceived that the basic level of nature was a single unified field,
but he was unable to find it, not even after thirty years of assiduous studies and research.
Reconstruction of an image by L. Susskind, "Superstrings (Features: November 2003)". Physics World (November
2003). Wikipedia
Many physicists and mathematicians are now investigating the various theories of the Superstrings.
According to these ideas, the incompatibility between general relativity and the mechanics of the
quantum is overcome, because all the events in the universe are born from microscopic cycles of
energy hidden in the nucleus of the matter. Invisible dimensions enveloped in the folds of space,
black holes which can be transformed into basic particles, an irregularity in the Space-time network,
Universes which generate other Universes: this is the cosmic vision, according to the Theory of the
Superstrings.
In truth, there is not just one strings theory. Physicists have arrived at the formulation of five
theories which are very similar, but each with a few differences. In some theories, the strings are
circular loops, in others they are ropes with free extremities. Presently, the most popular is the
theory of super gravity in 11 dimensions, called the M-theory, the pivotal point of which is the
unification of the four basic forces, including gravity. The M-theory belongs to the TOE (Theory of
Everything), which is capable of embracing in a single formulation all of the interactions and
particles which are present in nature. According to these theories, the vibrations of the strings
manifest themselves as particles, the mass and charge of which are determined by the fluctuations
of the string itself. Just like the strings of a musical instrument they produce different notes and so
the different vibrations of the superstrings are highlighted by means of scientific instruments in the
shape of protons, electrons, quarks and photons, etc. Greene adds that if we could examine the
strings in greater detail, we would see that the particles are not point form, but they present a kind
of tiny one-dimensional ring. In short, he establishes that no rule of physics confirms the idea that
time flows in a particular direction. His vision culminates in a multiverse, where space and time can
dissolve in finer and more basic essences.

1213
Even the human conscience is made up of particles and endless systems on the invisible background
of vibrating waves that risked a reality which was not only quantitative but also qualitative.
According to the physicist John Hagelin, the theory of the superstrings opens up the possibility of a
field of thought named "hidden sector matter", which creates a connection between awareness and
the physical brain. Awareness, in fact, can be reflected or modulated by the brain, but not created by
it. Thus, Hagelin states that the container of awareness in the human being is the mental or subtle
body, formed by an aggregated state of particles and intimately associated with thought: just like
atoms are held together by photons, electrons, protons, neutrons and particles.
In India, right from ancient times, it has been argued that the human being is made up of three
bodies: Sthula sharira (large or physical body), Sukshma sharira (subtle or mental body) and Karana
sharira (causal or cosmic body). The whole of the three bodies forms the parts of the cosmic yantra
य. 15
The subtle body acts as a bridge between the large and the causal one; moreover, it is the bearer of
the awareness which lies, as if asleep, in a potential form. Awareness can be activated through
various instruments: meditation, contemplation, visualizations, mantras म, 16 the analysis of one's
own planetary situation, etc.
The essence of the mantra is as subtle as the channels of the subtle body and the strings of the
superstrings, and so it can be perceived through channels which are different from the usual ones.
The same thing happens for the energy, the vibrations and the sounds of the celestial bodies.
According to Indian Astrology, the combination of the planets in the natal chart implies infinity of
sounds and shapes which can be associated with mantras and yantras. Each celestial body possesses
its own specific mantra and meditating on this one can get into tune with its energy. Indian
astrologers, often, in order to improve their own level of awareness and to enter delicately into the
world of the native, meditate deeply on the mantras of the analyzed planets; moreover, they all
usually supply the consultant with a specific mantra to help him to recompose the kind of harmony
he needs. There is a connection between listening to the mantra and the mirror neurons which act

1214
on the phonetic articulation 17 in the temporal area, immediately pertaining to the auditory system.
The mantras are capable of perfecting the action of the mirror neurons, strengthening the ability of
the individual to become a part of the others a little, or to rediscover that he already is; at the same
time, mantras also improve the total functionality of the homeostatic process. Through the sound of
the mantra, the astrologer is reflected in the planet as a part of the cosmos, a part of himself and of
the native under examination, according to expressions which are diversified by quantity and
quality. The result is a unique, personal and individual interpretation of specific astrological factors,
while at the same time remaining faithful to their canonic meanings: a harmony between fidelity to
the canon and the overcoming of it.
IV. Astrology and Jyotisa
By going deep into that entity which is myself I have the possibility of going infinitely farther. This is what
really matters; if this is missing, life has really little meaning, because there is nothing left but a cycle of
pleasure and pain, punishments and rewards.
(Jiddu Krishnamurti, 'Knowledge', in Questions and Answers, 1983).
Astrology is perhaps the oldest study material in the history of humanity. In the Rig Veda, for
example, a particular position of the stars which could only have happened ninety-five thousand
years ago, is hinted at. Astrological knowledge is the fruit of the many thousands of years of
synergy between different cultures (Mesopotamic, Egyptian, Indian, Greek, Latin, Arab, American
Indian, etc). Several intuitions arising from the cosmic matrix of the collective unconscious have
developed from these cultures which differ so much. Moreover, this knowledge is expressed even
today through the most varied means (cosmogonist, philosophical, mythological, psychological,
humanistic, anticipatory, medical, astronomical, scientific, mathematical, statistical, etc). Every
civilization has developed its own astrological system which could seem incompatible with the
others, but which enlightens a specific field of this multifaceted discipline more vividly.
Astrology is a source which is still alive and operating. Notwithstanding the ebb and flow of
rejection from some circles, it continues to be backed up by the undiminished consolidation of
practice, studies and research. It continues to maintain a relationship with the historical events from
which is has re-emerged after repeated intervals of suspension. I find the Sanskrit term which
denominates astrology particularly fascinating: Jyotisa, ोितष, 18 "that which illuminates, the art of
light".
It is a light which does not just brighten the future but also the shadows of the past through the
half-light of the present. Jyotisa is the art which studies and which deciphers the nature of the
karmic seeds so that the native can find his melody, attuning himself with the essence of
Vastupurusha (bodily representation of cosmic space). Jyotisa associates the twelve zodiacal signs
to Kalapurusha's limbs: Kalapurusha's soul is the Sun, his mind is the Moon, and his spinal column
is the cosmic axis. In the same way, in the microcosm (the human being) the right eye represents
the Sun, the left eye the Moon; the spinal column represents the Meru mountain and the axis of the
world. In western Astrology, as well, the zodiacal melotesia associates the signs with the parts of

1215
the human body, as can be seen in the masterpiece of the Limbourg brothers.
Above right: Fratelli Limbourg Les très heures du duc de Berry.
Below: Sapta chakra, 1899. http://en.wikipedia. Vastupurusha
Jyotisa, as well as comprising the elements which are common to those of all the other astrological
traditions, includes a very particular principle in its system: karma कमर्.
According to the karmic principles of Astrology, the Cosmos is a living organism and the human
being is regulated by the same laws which govern the worlds, the celestial bodies and the universes.
Each human creature, in fact, as has already been pointed out, is made up of the large physical body,
the subtle body (which has the role of channeling the necessary energy and broadening its own
conscience) and the causal body which is identical to the cosmos. The subtle or mental body is
invisible and vibrant; it is crossed by a very thin network of energetic channels, just like the
particles of matter are crossed by invisible, vibrant superstrings.
Every 'Birth Theme' reflects as a whole and in the details a very elaborate symbology which

1216
requires various levels of reading. The Kalapurusha is represented in the temporal map of the chart
with its planetary configurations and interactions, in the same way in which Vastupurusha is active
in the spatial map of a temple with the sixty-four boxes which define the orientation of the building
in harmony with the cardinal points and with the path of the stars. Just like in the heart of the
temple, the universe is expressed in the heart of every birth chart with its rhythms of space and
time: fences, entrances and labyrinths mark the journey of the native in his quest for lost harmony.
The planetary system is a living organism, made up of energies and parts bound to each other by
harmonic relationships. Awareness of the position and of the planetary characteristics in his own
birth Theme helps the native to understand his past cycles and to get clues from them in order to
understand how the future might be and how to ultimately undertake the return journey to the
Cosmos. In fact, Astrology allows access to a dimension in which experiences; reflections and
images permit the native to retrieve his sense of belonging, and also the knowledge that he is deeply
connected to the Whole, even though he is only a single individual. For the spiritual astrologer and
for the ascetic in general, each planet is an extension of his Self in the outer (akasha) space of the
universe and in the inner space of his human awareness (cidakasha).
V. Conclusion
While our glance turns towards the celestial vault, the mirror of universal or rather pluriverse
myths, it is possible to perceive that the astrological code is an instrument of interculture and
pluralism which has been in existence for thousands of years and which is still functioning. Using
this ancient art as an instrument of knowledge implies a journey to recover the authentic part of
ourselves which lives and pulsates, notwithstanding conditioning and frustrations.
The journey, in fact, is the willingness to open up, to question those certainties and visions which
have become rigid because of set patterns. Moreover, the journey period entails a wide inner space
in the same way that unchartered territories allow us to get to know ourselves in the light of new
discoveries. The voyage through the planetary symbols and archetypes is a pilgrimage towards the
huge dark expanses inside our night, where we find our stability by facing up to the apparent loss of
our identity. Inside and outside ourselves, in space and time, there is a starry blanket in which
personal histories and ancient memories, which are common to all of humanity, can be found.
Living the multiplicity of these histories introduces us to pluralism and therefore to non-violence.
Through the astrological discipline, the native who is interested in the journey can face the future in
the most harmonious possible way, starting from the past and absorbing the knowledge of the
present. Astrology is art, discipline, technique and much more. It permits the harmonious synthesis
between logical thought and analogical thought, between rationality and irrationality. As we have
seen, it helps the native to identify himself but also to enter into contact with others.
And what about the astrologer Right from the beginning of his or her studies, the astrologer
becomes immersed in a pluridisciplinary and complex system, committing rigorously to the study,
the research and the systematic elaboration of all the materials pertaining to astrology: astronomy,
cosmogony, codes of conduct, elements of statistics, ethics, philosophy, geography, information
technology, mathematics, application and consultancy methodology, mythology, psychology,
linguistic reflection, symbology, sociology, history, astrological technique, communications
technique, principles and rules of interpretation, etc. With regard to consultancy, the astrologer

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commits to adding clarity of intention, cultural honesty, sensitivity, humanity, an ability to found
relationships, an ability to listen, empathy, respect, an ability to analyse and to summarise, a
continuous personal training and a profound inclination towards interculture, the disciplines and
subjects which have already been mentioned. At the moment when the astrologer interprets the
factors of a chart, he or she must also find the balance between a scrupulous adhesion to the
canonical meanings handed down from tradition and the personalization of them by associating
them to the nature of the native. In other words, although the astrologer must keep the origins of
the tradition solid and clear without distorting and twisting them, it is also necessary you make
them flexible and adaptable to the specific case and to the emerging situation. Last but not least, and
with even more awareness, the astrologer must be able to safeguard individuality and at the same
time know how to establish a strong contact with the native; to know and practise the very precious
art of harmony between "contact and boundary", fusion and withdrawal. If one immerses oneself in
the flow of change, which involves bodies and spaces and times and places, practising Astrology is
like singing a "mantra" which is capable of getting in tune with the vibrations of the universe, of the
Earth and of humans, with its energy. The close connection between rhythm and harmony and
between small and large implies a rituality which allows the native to perceive the cosmic energy
that is imminent in everything that exists.
However, it is not always necessary to decipher the entire celestial vault in order to perceive the
planetary energy which we share with the cosmos. At times, small effective gestures, like a special
look or a wave of our hands, is enough. The potential for mimicry of our hands, in fact, expresses
our mood and our frame of mind through every small movement. How much harmony a simple
daily greeting hides! How much harmony is expressed through ancient and symbolic gestures like
the Mudra मुिा! 19
The Mudra of the Namaste or Namaskar, for example, is the simple act of uniting the palms of the
hands to greet another person, recognizing the cosmic energy which gives him life. The left hand
which represents the female principle, the Moon, joins together with the right hand which is the
male principle, the Sun. By joining the two hands together in an inspiration of awareness, the
integration of the two polarities is conveyed, experimenting with an experience of unity by means
of the two polar principles which, by joining together, unlock a multiplicity of planets, stars and
endless galaxies. Every time that we join our hands together in a state of awareness we can feel the
energy of our luminaries (Sun and Moon), of our parents, of our forefathers, and of the universes.
With a single gesture we retrace the evolutionary process of creation and therefore of our birth and
of our birth Theme.
Interpreting an astral chart requires the same energy as a ritual act, it is like joining the hands
together in order to retrieve the cosmos; it involves the sacredness of entering into the temple, the
awareness of a gesture in space-time. The circle which symbolically encloses the astral
configurations of the native is the boundary between the sky and the earth, between the known and
the unknown, between us and the other. Immersing ourselves in the meanders of the chart means
immersing ourselves in the life of others, and so our shoes must be left on the threshold. Each birth
chart being the blueprint of the corresponding native is unique and incomparable: it is the
manifestation of diversity and plurality in time-space.
Notes & References:
1 ] These investigations evolved at the end of the twentieth century, with the theories and the mathematical
formulas linked to the possibility of defining the known universe as multiverse in mathematically clear terms.

1218
2 ] Giuseppe Arcidiacono, Fantappié and the Universes, Di Renzo Publishing.
3 ] Ervin Laszlo, Making the Cosmos sacred again. For an unabridged vision of reality, Urra Editions, 2008.
4 ] Buchanan Mark, Nexus. Why nature, society, economy and communication all work in the same way, Mondadori
5 ] According to a famous saying: "If the Natal Theme is the tree, the Navamsha Theme is the fruit". With
the Navamsha, Indian Astrologers measure the strength of the natal theme and they analyse the relational compatibility of
the native. The Navamsha chart originates from the division of the 30° of each sign in nine parts, each of 3°20'.
6 ] Hindu Astrology.
7 ] See article, www.astravidya.com/astrologiacarmica3.htm, Nunzia Coppola Meskalila
8 ] The tambourine.
9 ] The Universe began to expand from an initial condition, which was extremely hot and dense and this
expansion process is still continuing.
10 ] The force of gravity of all matter and energy in the observable horizon can stop the expansion of the
Universe and later on reverse it.
11 ] The time of Planck is the natural unity of time, that is, the shortest measurable interval of time.
12 ] The term "homeostasis" was coined by the physiologist Cannon (1934) to explain that motivation is needed
to bring the functions of the organism back to a condition of ideal equilibrium, with the reduction of the tension produced by
an unsatisfied need.
13 ] These cells were discovered by Giacomo Rizzolatti, an Italian neurophysiologist of worldwide fame. The
mirror Neurons of man are connected to the comprehension of the actions, intentions and feelings of other people; they
govern imitation, learning and language.
14 ] Brian Greene, The Elegant Universe, pag. 117
15 ] "Support", "instrument". Every tool or machine or weapon is a yantra. The computer, the pen, the birth
chart, etc., are yantras. The yantra for meditation is on the other hand a transfigured form of the macrocosm or of one of its
parts; it is, moreover, the graphic receptacle of a specific Divinity. The Yantra is an arcane instrument and it requires
specific techniques of learning and practice. Every yantra has a sound, a geometry with precise symbols to respect, which in
turn are associated to specific emotions and ways of being. What happens, during the mediation on one's own mantra, is
personal, unforeseeable and beyond any rule. Each yantra, moreover, corresponds directly to the mantra which represents it.
16 ] It derives from "Man", "mind" and "trai" "to protect, to free". As a cosmic sound, it helps to recognise
personal and collective archetypes. In India, the Master whispers a very personal Mantra in the ear of the disciple, in tune
with the deep needs of the person who is meditating. There are also common and general mantras, open to everyone and
quite different from the very secret arcane mantras. The mantras of the planets, for example, are widely known.
17 ] Phonetic articulation is mainly carried out in the Broca area, situated in the left front hemisphere of the
brain and on the side of sound reception.
18 ] Hinduist astrological system, (lately, in the West, it is nicknamed "Vedic Astrology" although, in fact, this
kind of Astrology is not purely Vedic). At the base of this system there is the Sidereal Zodiac with the calculation of the
ayanamsa, according to the precession of the equinoxes. The Jyotisa is based moreover on a few sub-systems, which are
totally absent in Western Astrology.
19 ] Mudra is a Sanskrit term which means "behaviour", "symbolic gesture" or "seal".

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Neecha Bhanga Rajayoga
By
O.P. Paliwal, India.
This yoga, as the name implies, has two constituents – Neechabjanga
and Rajayoga. Neechabhanga means cancellation of debility of a
planet. Raja yoga means a yoga that gives power, authority, name and
fame. “उ नीच राजयोगौ” (Uchcha Neecha Raja Yogoo) is a famous dictum
from Deva Keralam. It means Rajayoga will fructify with simultaneous presence of
exalted and debilitated planets. Thus, Neechabhanga Rajayoga means that a
debilitated planet on cancellation of its debility gives results of Rajayoga
during its period (Dasa). If debility is cancelled in two or more ways, the
effects seem to be very strong.
Neechabhanga - Cancellation of Debility
Neechabhanga occurs under the following conditions:-
1. If the lord of the sign occupied by a debilitated planet; AND
The lord of the exaltation sign of the debilitated planet be in a quadrant from
the Moon sign. Both the planets should be in quadrant from the Moon as per
following dictum:
“नीच ितो उािन यो मह ात ्तिािशनथोिप तनाथः
स च लािद केवत राजा भवेधािमर्क चबवत”
(Deva Keralam, Vol.II/86; Phala Deepika 7/26; Jataka Parijata 7/13)
Planets causing Neechabhanga are given below in a tabular form to serve as a
ready reckoner.
Planet
Debilitation
Sign
Planets Causing Neechabhanga
Lord of Lord of
Debilitation Exaltation Sign
Sign
Sun Libra Venus Mars

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Moon Scorpio Mars Venus
Mars Cancer Moon Saturn
Mercury Pisces Jupiter Mercury
Jupiter Capricorn Saturn Moon
Venus Virgo Mercury Jupiter
Saturn Aries Mars Venus
Exalted Full Moon, a phenomenon once a year, is most powerful benefic to generate
Neecha Bhanga.
2. If the lord of the sign occupied by the debilitated planet OR the lord of the
sign of its exaltation be in a square from the ascendant or the Moon (Phala
Deepika 7/29).
There is a lot of difference between condition 1 and condition 2. Under
condition 1 both Dispositor (Rasi Naath) and Lord of Exaltation sign should
be in a quadrant from the Moon but under condition 2 either of them should
be in a quadrant either from the Moon or from the Ascendant. Under
condition 2 Neechabhanga can occur in any one of the four alternatives –
(a) The lord of the sign in which the debilitated planet is situated is in a
quadrant from the Moon.
(b) The lord of the sign in which the debilitated planet is situated is in a
quadrant from the Ascendant.
(c) Lord of the Exaltation sign of the Debilitated planet is in a quadrant from
the Moon; and
(d) Lord of the Exaltation sign of the Debilitated planet is in a quadrant from
the Ascendant.
This is a diluted condition.
3. If the lord of the sign occupied by the debilitated planet and the lord of the
sign of its Exaltation are mutually in square to each other. (Phala Deepika
7/27)
4. If the debilitated planet is aspected by the lord of that sign. (Here only full
aspect is to be taken into account, including the special aspects of Mars,
Jupiter and Saturn). The aspecting planet should be exalted to give full
results.

1221
“यिन ्राशौ वतर्ते खेचरिाशीभेन ूेिक्षतेखेटः” (Phala Deepika 7/28)
So far we have discussed Neechabhanga on sign (Rasi) considerations. But in
horoscopy we use Ten Divisional charts. A planet may occupy its sign of
debilitation in Rasi chart but may occupy exalted Navamsa or Drekkana, etc.
“नीचे ोाम्शो सुरिव” On such cases Neechabhanga is there. This is clearly
stated in Deva Keralam as follows:
“नीच राशौ सुयोगांशे योगवान ्भोगवान ्भवेत” (Volume II/69)
i.e., Planets in Debility but in favourable divisions make the native enjoy
prosperity and pleasures. In other words, there is cancellation of debility. In
view of this we can add the following condition.
5. If there are planets in their signs of Debilitations but occupy their exalted
Navamsa OR benefic Shashtiamsa (60 th part of a sign). This is as per verse 20
of Chapter Seven of Jataka Parijata given below:
“नीचंता ् ि िऽ चतुमर्हेाः षयंभके शोभनभागयुाः
तुंराँयशसमिता वा धरापितधािमर्क चबवत”
The native becomes fortunate after 33 or 35 years of age. (Deva Keralam,
Vol.II/87). This yoga on Cancellation of debility is known as Amrita Raja
Yoga and bestows prosperity, gold, jewellery, etc. (Deva Keralam, II/88).
Now see Two Examples.
Example 1:
Late Sir Mirza Ismail, Ex – Dewan of Mysore Born on 24 th October, 1883 at
01:19 hours (IST).
Ascendant 1 Cancer 26° – 14'
Sun Libra 08° – 00'
Moon Cancer 18° – 15'
Mars Cancer 13° – 00'
1 Jhora software is giving 24 Cn and not 26 Cn as Asc Degree

1222
Mercury Virgo 19° – 00'
Jupiter Cancer 11° – 00'
Venus Libra 16° – 26'
Saturn Taurus 17° – 00'
Rahu Libra 09° – 56'
Ketu Aries 09° – 56'
Chitra Paksha Ayanamsa 22° – 13' – 18"
Vimshottari Dasa balance at birth – Mercury 14 years, 11 months and 23 days
i.e. up to 17 th October, 1898.
Raja Yoga:
Two Exalted planets Mercury and Jupiter and two planets – the Moon and
Venus – in their houses.
Neechabhanga:
Two planets Mars and the Sun are Neecha. Mars gets cancellation because his
dispositor the Moon is in a quadrant both from the Ascendant and the Moon.
The Sun also gets Neechabhanga because his dispositor Venus is situated in a
Kendra (Quadrant) both from the Moon and Ascendant. The lord of its

1223
Exaltation sign Mars is also situated in a quadrant from the Ascendant and
the Moon.
Dasa Effects of Neechabhanga Planets:
He enjoyed Raja Yoga effects both in Sun and Mars periods (Dasa). Mars
Dasa did not prove as good as Sun Dasa because the Sun is more powerful in
Shadbala (Six fold Strength) than Mars.
Example 2:
Late Shri Ramakrishna Hegde, Born on 30 th August, 1926 at 13:30 hours (IST)
in Uttar Kannada District, Karnataka.
Chitra Paksha Ayanamsa 22° – 49' – 59"
Vimshottari Dasa balance at birth – Moon 6 years, 5 months and 26 days i.e.
up to 26 th February, 1933.
Raja Yoga:
Two exalted planets – the Moon and Saturn and two planets – Mars and the
Sun – in their own houses generate Raja Yoga.
Neechabhanga:

1224
Jupiter is debilitated. He gets Neechabhanga since the Moon; lord of Jupiter’s
sign of Exaltation is in a quadrant from the Ascendant.
Dasa Effects:
Jupiter period ran from February, 1950 2 to February, 1974. Shri Hegde enjoyed
political power as a Minister in State Govt. for major portion of Dasa.
Ascendant Scorpio 27° – 37'
Sun Leo 13° – 21'
Moon Taurus 14° – 41'
Mars Aries 20° – 47'
Mercury Cancer 26° – 33'
Jupiter Capricorn 27° – 33'
Venus Cancer 21° – 59'
Saturn Libra 27° – 40'
Rahu Gemini 20° – 42'
Ketu Sagittarius 20° – 42'
2 Rasi chart is inserted as a representation only. The dasa of Jupiter in Jhora is from Nov 1957
onwards whereas the author writes Feb 1950.

1225
Longevity &
Life Span – Part 1
By
P.M. Gopalachary
Copy editor: Andree Leclerc, Canada
SA Reviewer: Yenbeeyes, India.
In these series of articles I wish to
present the different views of the
Ancient Sages, Astropandits, modern
research scholars, on Longevity and Span
of Life.
Rotarian P.H.F. P.M. Gopalachary born in 1945 is an
astrology and Sanskrit teacher possessed a wide academic
background with qualifications of M.A. Sanskrit, M.A.
Telugu, M.A. History, M.A. Political Science, M.A. Jyothisha
and Technical Qualifications Diploma in Electronical
Engineering and P.G. Diploma in Computer Applications.
His vast Jyotish learning have deserved him the titles of
Jyotirvidya Mahodadhi and Jyotirvidya
Mahamahopadhyaya. His acts as the Rtd. Head of the
Department of Oriental Languages at the V.R. College,
Nellore. A.P. India. He is also the Director of Sri
Mahaganapathi Astrological Research Institute, President
of Vikramasimhapuri jyothisha vigjanana peetam and is a
member of different societies including I.C.A.S, Magi
Society, American Federation of Astrologers and Nellore
Railway Users Association. He has been serving as President
of the Nellore Rotary Club. Served in 2003-2004. Mr.
Gopalachary also gives advice through Vedic
(Conventional, Jaimini, Lal Kitab, K.P. ), Chinese, Feng Shui
and Western, Astrology, Numerology, Yoga, Ayurveda etc.,
and suggest proper, useful remedies since 1979. He offers
Free Coaching in Astrology and other Occult subjects and
Gives Training in correct predictive techniques. He also
offers Free Consultation in Ayurveda & Homeopathy
medicines for more than 30 years.
Mr. Gopalachary has published a number of Astrological
and occult books out of which some were selected for G.I.A
by The Central Institute of Indian Languages , Ministry of
Human resources, Govt. of India.
We know pretty well that no single
principle or method will work correctly
and efficiently in all cases. Therefore
readers and scholars are requested not to be
in haste to predict and declare the
Longevity of any native.
In Sanskrit Longevity is called AYUSH.
"Ayurda Agne". The sacred fire is
addressed as Ayurda. It means giver of
Ayush. Not living years. But it means
Energy, Vitality, Living force, etc.
Ayurveda means the knowledge or treatise
which deals with Ayush. Here also not the
years one will live. It deals with Physical
and mental energy.
"Brahmee Muhurthe uttishteth swastho
raksharthm ayushaha"
Here ayusha is energy. To protect it one
should wake at about 3.30 a.m. (Brahmee
muhurtha).
The general blessing “Satamanam
Bhavathi, Satayuh Purusha ssatendriya
Ayushyevendriye prati thishtthi.”

1226
Also gives the same meaning.
The word Ayush stands for Indriyas (senses). Saatha means powerful and sharp. One will
live for more than a hundred years with powerful Indriyas. So Longevity is not equivalent to
Ayush. Deerghayu means very very lengthy energy, which causes to live more and more
years. A battery with more energy works for a long period.
According to Prasnamarga
Depending upon the karma of previous birth one’s longevity will be long, medium or short.
Yogas in a horoscope disclose the karma results.
In this Sloka, the classification of yogas is given. The yogas are 1.by position /2. by Bhavas
/3. by planets /4. by position, bhavas and planets /5. by sthana and bhava /6. by Bhavas and
planets /7. by position and planets. Bhava means Lagna, second house, third house etc.
Sthana means Ucha, Neecha, Friendly etc. Planets are Sun, Moon etc.
Here the longevity is classified into two. One is Yogayu and another is Dasayu. Yogayu is
of six types: Sadyorishta (within a year), Arishta (12 years), Yogarsihta (32 years), Madyayu (70
years), Deergha (100 years) and Amita (above hundred years).
Sadyorishta, Arishta and Amitayu are independent of dasas. The time of death should be
predicted in the appropriate dasas and vidasas of death inflicting planets based on the term
(Alpa, Madhya, Deergha) of life indicated in the chart.
The lords of Lagna and 8th house and lords of Chandra Lagna and its 8th house may give
Alpa, Madhya or Poorna Ayus as per the mutual relationships such as inimical, neutral and
friendly. If the lord of the sign in which Sun is placed in Navamsa chart, Lagna lord is placed
or the lord of the sign in which Sun is in Chandra Navamsa chart is inimical, neutral or
friendly to the 64th navamsa therefrom, the longevity will be Alpa, Madhya or Deergha.
Various combinations causing Deerghyush are given hereunder:
1. Lagna and Chandra Lagna are strong
2. Connected with benefics (by aspect or occupation)
3. Benefics in 2, 8, Kendra and Kona
4. Malefics in 3, 6, 11th houses
5. Guru in Lagna or Chandra Lagna
6. Lagna lord in Kendra
7. Strong Chandra Lagna lord
8. Lagnadhipathi in 11th house
Various combinations causing Short life are given hereunder.
1. Lagna and the Moon are weak or connected with malefics by aspect or association
2. Lords of Lagna and Chandra Lagna are combust
3. Lord of Lagna and Chandra Lagna are in 6th 8th or 12th house

1227
4. Chandra and Ravi in Parivesha
5. Birth taken place at earthquake or Eclipse or evil omens
6. Chandra in Mrityubhagas in Kendra or in 8th house
7. Chandra in 8th and aspected by any planet
8. Benefics in 6th or 8th and aspected by retrograde malefics
9. Evil planets in Kendra Kona or in the 8th
We have to count and compare the aforesaid two types of combinations. The long life or
short life is to be confirmed based on the majority of these yogas in a chart.
We have to study the yogas, the nature of dasas, the positions of the Ravi, Shani, Guru and
Chandra to ascertain the nature and cause of the death.
The lords of 8th from Lagna and the Moon, planets connected with 8th from Lagna and the
Moon, 22nd drekkana lords from Lagna and the Moon, Lord of the sign occupied by Gulika,
lords of the houses and navamsas occupied by the above said factors and Rahu will cause
death in their dasas and vidasas if they occupy the 8th, 6th and/or 12th houses and are
connected with malefics.
The dasas and vidasas of lords of 3rd 5th and 7th stars from janma nakshatra will cause
death. If two or more planets simultaneously denote death, that period is also worth to be
considered. The dasachidra (the fag end of any major dasa) may also terminate life.
We can predict the time of death—year, month, even day—by considering the transits of
Shani, Guru, Ravi and Chandra.
Shani Niryana Rasis
Here Shani’s revolution means completion of one cycle with reference to his own natal
position, or the natal position of the Moon, or of Mandi. If short life is indicated, death takes
place in the first round; if it is medium life is shown, death takes place in the second round
and if the indication is for long life then death takes place in the third round. If it is amitayu
death may then be expected in the fourth round.
If it is day birth, death will take place when Shani passes through the sign occupied by Mandi
or its kona signs. For a night birth, death may take place when Shani transits the 3rd, 7th or
11th houses from Mandi.
Niryana rasis for Shani
1. The Signs and Navamsa signs where the Ravi, Shani and 8th lords are
2. The Kona signs of these rasis
3. The 2nd and 12th from the Ravi and their kona signs
4. The rasi where the 22nd drekkana lord is, and its trines
Niryana rasis for Guru

1228
When Guru transits in the rasis occupied by the lords of Lagna, rising drekkana and
kalahora, along with their trines, death will take place. The same will happen whenever
Guru passes through the 2nd and 12th signs from Shani and their trines.
Whenever Guru, joined with malefics, transits the rasis obtained by the addition of the
longitudes of the Lagna and the 8th house. Death takes place whenever Guru passes through
the 3rd, 5th, 6th and 11th from Shani and, among them, whichever has got least aspect from
Guru, in the horoscope.
Niryana rasis for Ravi
1. The rasi occupied by 8th lord
2. The Moonstar (janmanakshtra)
3. The Lagna star (the star in which Lagna rise has taken place)
4. Ravi’s Dwadasamsa rasi if Ravi occupies a chara rasi in the horoscope
5. Rasi occupied by the lord of the navamsa held by the lord of the 8th, if Ravi is in a Sthira
rasi in the horoscope
6. The navamsa rasi occupied by the Lagna lord if Ravi is placed in an ubhaya rasi
7. And the kona signs of the above dealt houses
Niryana Chandra rasis
1. The signs occupied by the Sun, lord of the 2H and lord of the 8H
2. The 7th from the sign occupied by the lord of the 2H
3. The navamsa rasi of the lord of the 2H
4. The star occupied by Rahu and 8th lord
5. The kona signs of these places
If the disease starts when the Moon touches the Gulika degrees, then death takes place when
the Moon passes the seventh from it. Of these numerous niryanarasis, that alone be
considered as the powerful Niryana rasi, that which has the least number of bindus in their
(Ravi, Chandra, Shani and Guru) ashtakavarga.
Another Opinion
The Niryana rasi of the Moon is the Yogasphuta rasi of the Sun and Shani.
The Niryana rasi of Ravi is the yogaspguta rasi of the Sun and the lord of the drekkana
occupied by Shani.
The Niryana rasi of Guru is the yogasphuta rasi of Ravi and the lord of the navamsa
occupied by Shani.
The Niryana rasi of Shani is the yogasphuta rasi of the Sun and the lord of the dwadasamsa
occupied by Shani.
The navamsa rasis, the 7th houses there from, and the trines of the above houses constitute
niryana rasis.
Lagna in which death takes place (Lagna Niryana)

1229
1. The 8th from Lagna
2. The 8th sign occupied by 8th lord
3. The 8th from the Lagna lord
4. The 8th from the navamsa rasi of Lagna lord
5. The kona rasis of above said rasis
6. The 4th from navamsa rasi of Lagna sign
7. The 4th from the rasi occupied by the Lagna lord
Pramana Gulika
For a day birth, add 180 degrees to the position of Gulika in the previous night and for a
night birth, the position of Gulika during the day is PRAMANAGULIKA.
Death takes place when Shani passes through this rasi, when Guru moves in the rasi
occupied by the navamsa lord who is dispositor of pramanagulika, when Sun transits the
sign occupied by the dwadasamsa lord of pramanagulika and when the Moon moves through
the rasi occupied by the thrimsamsa lord of pramanagulika.
According to Parasara…
Pindayu
Pindayu is based on the planetary positions. They contribute different length of
lifespan according to their being in Uchcha or Neecha position and also given their
strength, weakness and position in various Bhavas.
The planets from Ravi to Shani contribute 19, 25, 15, 12, 15, 21 and 20 years respectively, when
they are in their paramochcha (deep exaltation) position. If they are in paramaneecha bhagas
(deep debilitation position), they will produce half of the above said years, as their
individual contribution. If they are in between these two, they give proportionately. To find
out, we have to use thrirasika method: Deduct the actual position of the planet from its deep
exaltation position – suppose the product is less than 180 degrees, it should be deducted from
360 degrees. The product is to be multiplied by the number of years contributed by the
particular planet. Then, to get the longevity years, this should be divided by 12.
Planets Ucha Bhagas Neecha Bhagas
Ravi 10 190
Chandra 33 213
Kuja 298 118
Budha 65 345
Guru 95 275
Sukra 357 177
Shani 200 20
The years of longevity contributed by various planets need four types of rectifications. They
are 1. Astangatha harana 2. Satrukshetra harana 3. Vyayadiharana 4. Krurodaya harana.

1230
Excepting Sukra and Shani, the contribution made by other planets should be halved, if they
are combust (asthangata).
Excepting vakri planet (under retrogression), any others’ contribution should be reduced by
one third.
Full, half, one third, one fourth, one fifth, and one sixth are the deductions of contributions
made by the malefics placed in 12th to 7th houses from Lagna. Benefics in such a case lose
only half of what malefics do.
Shani, Ravi and Kuja are treated as kruras for longevity calculation purpose. If even one of
these three planets is situated in Lagna bhava, krurodaya harana takes place. The
Lagnabhava sphuta should be multiplied by the years given by the planet and then the
product should be divided by 21600. (360*60). These years must be reduced from that
planetary contribution.
If a planet attracts more than one reduction, then only the highest reduction is to be taken.
The others are to be ignored.
In Vyayadi harana, if there are more than one planet in one bhava, the strongest planet’s
portion alone should be reduced and not that of the remaining planets.
Pindayu Example
Ucha
Years
Neecha
Half years Months Exaltations
Ravi 19 9.5 114 10
Chadra 25 12.5 150 33
Kuja 15 7.5 90 298
Budha 12 6 72 165
Guru 15 7.5 90 95
Sukra 21 10.5 126 357
Shani 20 10 120 200
Nisargayu
In this method the seven planets Chandra, Kuja, Budha, Sukra, Guru, Ravi and Shani are
allotted 1, 2, 9, 20, 18, 20 and 50 years respectively. Like in Pindayu, here also these planets
contribute the above allotted years, when found in deep exaltation. And half of these years
will be result when placed in deep debilitation position. The reductions should also be done
like in Pindayu. Lagna is also to be added here.
Amsaayu
In navamsa chart, count from Mesha to the sign where each planet is situated. It may be
called as Q. The number of years given by each planet is Q-1. N is the total number given by
all the planets. Suppose Jup is in Kanya in navamsa chakra. Counted from Mesha it is 6. So
Jup gives 6-1 years longevity. In this way, prepare the years given by all the planets.
Afterwards we should observe Vriddhi and Harana.

1231
1. Supposing a planet is placed in its own sign in Rasi or Navamsa or Drekkana chakras
or that it is Vargottamasa, the years given by that planet should be multiplied by two
(doubled.)
2. Suppose a planet is retrograde or exalted, then the year should be multiplied by 3
(tripled)
3. The planet which is in an inimical sign in rasichakra looses 1/3 of the years it initially
promised
4. The planet which is combust or debilitated foregoes half of its years.
* Budha and Sukra are exempted for the combustion rule.
* The inimical rule does not apply to Mars.
Again, the planets occupying the 7th Bhava to 12th Bhava in Rasichakra forego some amount
of years as given below.
Bhava Benefic planet Malefic Planet
12th house ½ 0
11th house ¼ ½
10th house 1/6 1/3
9th house 1/8 ¼
8th house 1/10 1/6
7th house 1/12 1/8
The harana and vriddhi is to be done only once.
Jivasarma Matham
According to Jivasarama, the paramayu is 120 years and five days. If equally divided into
seven for the seven planets, each planet will obtain 17 years, one month, two days, eight
liptas and 34 viliptas. If a planet is in deep exaltation position, it will give fully and if in deep
debilitation it will give only half of its portion as we saw in pindayu. The planet which is in
between these two will contribute proportionately.
Parasara says if one out of the Lagna, the Sun, or the Moon is stronger than the other two,
Amsayu, Pindayu or Nisargayu should be respectively chosen.
If among these three, two are equally strong – then the longevity would be worked out as per
both systems and the average is to be considered.
If all the three are equally strong, then the average of the three is to be considered.
However, in Saravali it is said if these three are not strong then the longevity given by
Jeevasarma matham is to be taken.
The position of the Lagna lord, 8th lord, Shani, Chandra, Lagna and Hora Lagna are to be considered
for longevity calculation.

1232
These six are grouped into three.
1. Lagna lord and 8th lord.
2. Shani and Chandra
3. Lagna and Hora Lagna
If the two constituents in any group are in Movable signs or one in Fixed and another in a
Dual sign, this will give long life.
If the two constituents in any group are in a Dual sign or one is in Movable sign and another
is in a Fixed sign, will give medium life.
If the two constituents in any group are in a Fixed sign or one is in Movable sign and
another is in a Dual sign, will give short life.
Out of these three groups, if the same span of life is indicated by two, this has to be taken. If
the three show different spans of life, importance should be given to the Lagna and Hora
Lagna group. But suppose there is Chandra in Lagna or in 7H, then the span of life given by
the group Chandra and Shani stands correct.
The quantum of life also is considered.
Long life
by three pairs 120 yrs: by two pairs 180 yrs: by one pair 96 yrs.
Medium life
by three pairs 80 years: by two pairs 72 years: by one pair 64 years
Short life
by three pairs 32 years: by two pairs 36 years: by one pair 40 years
If the contributor among the above pairs is in zero degree of the sign, it gives full years and
if the planet is in the 30th degree, the given years will be zero. In between zero to last degree,
the years will be proportionate. The longitudes of the contributors are to be added and the
product is to be divided by the number of contributors. This should be multiplied by basic
years (such as 180, 120, 96, 80, 72, 64, 32, 36, and 40) and divided by 30.
The 8H and the eighth from it(3H) are places of longevity. The 12th from these two i.e. 2 and 7 houses
are maraka sthanas. Between these two maraka sthanas, the 2nd bhava is more powerful. The 12th
bhava also causes death. Weak Lagna also acts as a sort of maraka. The lords of 6th and 11th houses
may also sometimes cause death. If the natural benefics become Kendra lords can cause trouble.
Though Guru and Sukra are benefic planets, will cause death if they occupy maracas thanas. Shani
connected with maraka planets will become a maraka himself. Balarishta grahas, Chidragrahas,
arishtadagrahas also will become marakas.
Longevity As Per Jaimini
In the first Pada of the 2nd chapter of Jaimini Sutras, the methods of calculation of longevity
are revealed.

1233
The Lords of Lagna and 8th house, Lagna and Chandra and Lagna and Hora Lagna have
prominent roles. The numbers 1, 2 and 3 represent Chara, Sthira and Ubhaya rasis
respectively.
Long Life Medium life Short life
1. Lagna lord Chara Ubhaya Sthira
Eighth lord Chara Ubhaya Sthira
2. Lagna lord Sthira Chara Chara
Eighth lord Ubhaya Sthira Ubhaya
3. Lagna lord Ubhaya Sthira Ubhaya
Eighth lord Sthira Chara Chara
Anushangika Methods
Method 1
If the lord of the 8th from Lagna is in a Kendra, long life is assured.
If he is in Panapara, middle life is indicated: 2, 5, 8 and 11 houses.
If he is Apoklima, short life is indicated: 3, 6, 9 and 12 houses.
If the lord of the 8th from the 7th house is in a Kendra, long life is indicated.
If he is in Panapara, middle life is indicated.
If he is in Apoklima, short life is indicated.
Decide the term of life indicated by the stronger between these two.
Method 2
If the lord of the 8th from Atmakaraka is in a Kendra, long life is assured.
If he is in Panapara middle life is indicated.
If he is Apoklima short life is indicated.
If the lord of the 8th from the 7th house from Atmakaraka is in a Kendra, long life is
indicated.
If he is in Panapara, middle life is indicated.
If he is in Apoklima, shortlife is indicated.
Decide the term of life indicated by the stronger between these two.
Method 3
Vriddhakarika
Factors to ascertain longevity
1. Lagna lord and 8th lord
2. 8th house and 8th lord
3. Chandra sign and 8th lord from Chandra sign

1234
Examine the three factors by chara, sthira and ubhaya signs and ascertain longevity
indicated by two. If these differ select middle life.
Method 4
This method is applicable only when Lagna lord becomes Atmakaraka. The sign occupied
by Lagna lord is treated as Lagna. The sign occupied by 8th lord becomes Hora Lagna.
If Lagna is stronger than Hora Lagna, count the number of signs from Lagna to Hora Lagna
and divide this number by 4. If the reminder is 4 then long life. If it is 3 then middle life. If it
is 2 then short life. If it is 1 then very short life.
If Hora Lagna is stronger than Lagna, count the number of signs from Hora Lagna to Lagna
and divide this number by 4. If the reminder is 4 then long life. If it is 3 then middle life. If it
is 2 then short life. If it is 1 then very short life.
We have to asses the term of life by these two i.e. principle and subsidiary methods.
Find wherever Kakshya Vriddhi and Kakshya Hrasa occur. We have to calculate the life
span with the help of kakshya years of the planets in kakshya places.
Kakshya Vriddhi
1. Occupancy of Jup in Lagna or its 7th house.
2. Occupancy of the natural benefics only in both Lagna and its 7th house or in its
trikona places.
3. Natural benefics with Atmakaraka or in the 5th, 7th or 9th.
4. Atmakaraka should be exalted.
5. Jupiter should be Atmakaraka.
Kakshya Hrasa
1. Saturn should be yoga karaka.
2. If Sat is with Lagna lord or Hora Lagna lord.
3. If Sat occupies the 8th from Lagna or Hora Lagna.
4. If Sat is with 8th lord, Lagna or Hora Lagna.
5. Both Lagna and its 7th house should be occupied by natural malefics only.
6. The 5th and 9th should be occupied by natural malefics.
7. The 5th and 9 th counted from the 7th from Atmakaraka should be occupied by natural
malefics.
8. Malefic Atmakaraka should be debilitated.
9. Malefic Atmakaraka should be associated with natural malefics in signs other than the
exaltation sign.
Kakshya years

1235
Sun-3, waning Chandra-1, Full Chandra or in his own or exalted place-6, Jup-6 ,Exalted Jup-
12, Mercury-3, Venus-6, Saturn 5 or 6 or 7, Mars 2 or 3.
Kakshya Places
1 Lagna and its 7th house.
2. The 5th and the 9th houses of both Lagna and its 7th house.
3. Sign occupied by Atmakaraka and its 7th house.
4. The 5th and the 9th houses of both Atmakaraka and its 7th house.
5. The planets associated with Jupiter also should be taken.
6. The 5 th , 9th and 7th houses of both Jupiter and its 7th house
Then,
1. Add the years of he benefic planets in Kakshya places shown above.
2. Subtract the years of malefic planets in Kakshya places.
3. Add if malefics are in own house or exalted in kakshya places.
4. Subtract if Atmakaraka is a malefic or debilitated.
5. Add if Atmakaraka is a benefic or exalted.
Benefics:
Malefics:
Jup, Ven, Chandra, Merc (even though with malefics).
Sun, Sat, Mars, waning Chandra, Rahu, Ketu.
Vriddhakarika method
Required data
1. Day time or night time duration in (gahtikas). D.D. or N.D.
2. Ghatikas at the time of birth from sunrise or sunset.
3. Sphutas of Lagna lord and 8th lord.
4. Sphutas of Lagna lord and Hora Lagna.
5. Chandra sphuta.
Hora Lagna
Preparation of Hora Lagna is different in this vriddhkarika method from that of
parivrittidwaya method.
For the day birth, divide the D.D. by 12 and by the quotient thus obtained, divide the birth
Ghatikas from sunrise. The quotient being plus one is the resultant number. The remainder
is to be converted into degrees minutes etc. This will become the longitudes of Hora Lagna.
If the Lagna belongs to the odd group, then count directly from it. If it belongs to the even
group, then count in reverse order as we do generally in Jaimini system.
For the night birth, divide the D.D. by 12 and by the quotient thus obtained, divide the birth
Ghatikas from sunset. The quotient being plus one is the resultant number. The remainder
is to be converted into degrees minutes etc. This will become the longitudes of Hora Lagna.
If the Lagna belongs to the odd group then count directly from it. If it belongs to the even
group then count in reverse order as we do generally in Jaimini system.
Here a formula is given for better understanding.

D.D or N.D = Quotient (Qt) 1
12
B.G.R or B.G.S = Qt1 and R1 2
Qt
Qt1 + 1 = RN 3
30 * R = Long. Of Hora Lagna 4
Q
Dr. B.V. Raman has given this formula in his book ‘Studies in Jaimini Astrology’.
Short life 12 yrs + (30-n) * 1.1
Middle life 33 yrs + (30-n) * 1.1
Long life 66 yrs + (30-n) * 1.1
(Here ‘n’ means degrees of Lagna lord, 8th lord, Lagna, Hora Lagna, or Chandra).
At first, we have to ascertain the term of longevity by the method given hereunder with the
use Kakshya vriddhi and Kakshyahrasa.
Lagna lord and 8 th lord, Lagna and Hora Lagna and Lagna and the Chandra are to be
considered.
If the planets involved are in the 1 st degree of the sign, the full term of life is promised.
If they are in the last degree of the sign short life is promised.
1. Judge the term of life using K.V. and K.H. methods.
2. Find out which of the three factors indicates that term of life.
3. Use the longitudes of those planets involved in the formulae of the concerned term of
life. Take the average of the two as the years of the life-span.
4. If the same term of life is indicated by Lagna lord and 8 th lord and Lagna and Hora
Lagna, take the average.
5. If Chandra is in Lagna or its 7 th house, ascertain the term from Lagna and the Chandra.
Horoscope of Jawaharlal Nehru
Karka: Lagna 24 De. Chandra 17 De, Simha Shani, Kanya Kuja, Tula Budha and Sukra,
Vrischika Ravi, Dhanus Guru and Ketu, Mithuna Rahu.
1236

1237
Ratripramana 32 Ghatis Birth Ghatis 14.10
32/12=2, 40. 14-10/2-40 = 5 quotient.
N = 5+1=6. As Lagna is an even sign we have to count in reverse order. Kumbha is 6th from
Cancer. So Kumbha is Hora Lagna. As Chandra is in Lagna, the term of life should be
judged from Lagna and Chandra. Long life is promised. Now work on the formula.
From Lagna degrees 66+(30-24)*1.1=72.6
From Chandra degrees 66+(30-17)*1.1=80.3
Average 72.6 + 80.3 = 152.9 = 76.4 2
The Life span is 76 years. Nehru breathed his last at the age of 75.
Horoscope of Mahatma Gandhi
Lagna Tula, Kuja 26, Budha and Sukra 24, Vrischika Shani, Makara Ketu, Mesha (A.K.)
Guru 29, Karka Rahu, Simha Chandra and Kanya Ravi.
Ahahpramana 28.53 Ghatis Birth Ghatis 4.27 Hora Lagna Vrishila.
Looking at the Lagna and the Moon and Lagna and Hora Lagna, middle life is promised. As
Guru is Atmakaraka, Kakshyavriddhi takes place and middle life extends to long life.
Here the 8th house is Mithuna from Hora Lagna. Venus and Mercury are to be taken.
From Venus degrees 66+(30-24)*1.1 72.6
From Mercury degrees 66+(30-12)*1.1 85.8
Average 72.6 + 85.8 = 158.4 = 79 years 2
Gandhiji died at the age of 79 years.
Horoscope of Swami Vivekananda
Lagna Dhanus 26 and Ravi in it, Makara Budha and Sukra, Mesha Kuja, Vrisha Ketu, Kanya
Chandra 18 and Shani, Tula Guru, Vrischika Rahu.

1238
Ahahpramana 29.30 Ghatis Birth Ghatis 0-22 Hora Lagna Dhanus 26.
By seeing Lagna and the Moon and Lagna and Hora Lagna, middle life is promised.
From Lagna degrees 33+(30-26)*1.1 37.4
From Moon degrees 33+(30-18)*1.1 45.2
Average 37.4 + 45.2 = 82.6 = 41.3 years
2 2
By Lagna and Hora Lagna
From Lagna degrees 33+(30-26)*1.1 37.4
From Hora Lagna degrees 33+(30-26)*1.1 37.4
Average is 37.4
Average from both
41.3 + 37.4 = 78.7 = 39.3 years
2 2
Vivekananda died at the age of 39 years.
To Be Continued….

1239
Using Kakshyas
Effectively
By
R.G.Krishnan, USA
Reviewed by: Pamela Jablonski U.S.A.
How to use daily Kakshya
count of planets easily and effectively to
improve our success rate and to
minimize the damage due to evil effects
of planets
Introduction:
R.G.Krishnan is a professional Vedic
Astrologer, based at Murphy, Texas. He is
also a featured speaker at various
international symposiums held in USA.
He has more than 50 yrs experience in
Vedic Astrology and more than 21 yrs
experience in ‘Financial Astrology and
study in Stock Markets & Commodity
markets. We congratulate him for his
published prediction of the stock market
meltdowns in Jan 2008. He is also the
author of the book ‘Vedic Astrology--
Stock Market Analysis’. He has also been
publishing e-books on month to month
trends in US Stock Markets every year,
since the year 2001. Visit his site
http://rgkrishnan.com
Those who are already
exposed to Ashtaka Varga
system of prediction will be
familiar with the word “Kakshya”.
For those who are new to this
subject I would advise them to read
any good book on Ashtaka Varga
system of prediction to understand
this article better.
In the eighties, I had frequent
interactions with late Mr. C.S Patel
and learnt “Ashtaka Varga system
of prediction” from him. He had
impressed me a lot in the use of
Ashtakavarga to determine the
results of transit planets. From my
experience in the past 25 years I can
say that Ashtakavarga gives us a lot
of input to enable us to make precise
predictions about timing of events.
Among other things late Mr. C.S.

1240
Patel told me was the importance of Kakshyas & how the transits of
planets as they transit through Kakshyas in each sign affect us both positively
and negatively. And he showed how the Kakshya count on a daily basis can
help us to evaluate how bad or good a day will be. Ever since then I have been
using daily Kakshya count in favor of several near and dear ones and many
clients and have been able to guide them precisely in the hour of their need.
In this system each sign is divided into 8 compartments called “Kakshya” (in
Sanskrit meaning a compartment).
Each Kakshya has a longitude of 3deg and 45 min
The nine transiting planets will transit each Kakshya for the duration noted
against each as follows
Sun—3.75 days
Moon—6 .75 days
Mars –5 days
Mercury—2.50 days
Jupiter—1.5 months
Venus----3 days
Saturn—3.75 months
Rahu & Ketu ---2.5 months
The transiting planets move from one kakshya to the next kakshya as they go
around the zodiac during transit. In this process they transit either a kakshya
having one bindu or a kakshya having zero bindu (the situation in each
kakshya will be that either it has one bindu or zero bindu). Thus we take a
total daily count for the seven planets namely Sun, Moon, Mercury, Jupiter,
Venus and Saturn (we exclude Rahu & Ketu) and arrive at the total kakshya
count per day.
The general guidelines used to arrive at the results of daily Kakshya count for
any native are as follows:
1) Days in which all the 7 planets excluding Rahu & Ketu transit a kakshya
with a bindu (that is the total kakshya count is 7 bindus) are likely to be super
days conducive to high degree of success& gains.
2) Days in which at least 6 planets excluding Rahu & Ketu transit a kakshya

1241
with a bindu (that is the total kakshya count is 6 bindus) are likely to be
excellent days conducive to many happy developments& gains.
3) Days on which at least 5 planets excluding Rahu & Ketu transit a kakshya
with a bindu (that is the total kakshya count is 5 bindus) are likely to be very
good days conducive to happy developments
4) Days on which at least 4 planets excluding Rahu & Ketu transit a kakshya
with a bindu (that is the total kakshya count is 4 bindus) are likely to be above
average days conducive to happy developments
5) Days on which at least 3 planets transit a kakshya with a bindu (that is the
total kakshya count is 3 bindus) are likely to be average days with no major
positive or negative developments.
6) Days on which only two planets excluding Rahu & Ketu transit a kakshya
with a bindu (that is the total kakshya count is 2 bindus) are likely to be bad
days in which the native will be prone several setbacks including health
setbacks.
7) Days on which only one planets excluding Rahu and Ketu transit a kakshya
with a bindu (that is the total kakshya count is 1 bindu only) are likely to be
very bad days during which the native will be prone to major health setbacks,
accidents and injuries and also major setbacks in all undertakings.
8) Days having none of the planets excluding Rahu & Ketu transit a kakshya
with a bindu(that is the total kakshya count is zero bindu) are likely to be
the worst days in which the native will be prone to major health setbacks,
hospitalization, accidents &injuries and major setbacks in all undertakings.
From my experience in the last 25 yrs I state that I have been able to
successfully guide my various clients based on their daily kakshya count
arrived at based on their natal horoscopes.
Does very low daily kakshya count indicate a life threatening situation
One thing I observed after examining several hundred cases, is if the daily
kakshya count falls to 2 bindus or less, the native is generally prone to major
setbacks like in health, accidents, life threatening situations etc. I have
cautioned several clients in advance when their kakshya count went below 2

1242
bindus. Many of them have given me a feedback that on such days they had
experienced major setbacks like health setbacks, accidents, fractures, etc. I
have also observed that in cases where Kakshya count was below 2 bindus that
if such a day coincided with transit of malefic planets over the native's 64th
Navamsa reckoned from lagna, Sun or Moon, then that day will possibly be
the worst day for the native.
Now let us take the case of a few celebrities whose horoscopes are well known
to every one, like Princess Diana, Indira Gandhi, and President John F.
Kennedy etc.
It is seen that on the day of his assassination on November 22, 1973, President
John F Kennedy had only 2 planets transiting a Kakshya with a bindu.
It is also seen that on the day Mrs. Indira Gandhi, Prime Minister of India
was assassinated on October 31, 1984; she had only two planets transiting a
kakshya with a bindu.
Mahatma Gandhi who was assassinated on January 30, 1948, had only two
planets transiting a kakshya with a bindu.
Princess Diana met with a fatal accident on August 31, 1997, and on that day
she had only two planets transiting a kakshya with a bindu.
How does this information help
Can we use this information to safeguard against major setbacks in our lives
The answer is ‘yes’
Can daily kakshya count help us to prevent or overcome any major damage
Yes, daily kakshya count can help us to take good preventive measures on bad
days having a daily kashya count of 2 bindus or less and thus can help to
minimize the damage that was indicated on that day. I generally advise my
clients to lie low on such days and to avoid taking unnecessary risks and, if
possible, to do more prayers on those days. Many of them have contacted me
with feedback about how they avoided major setbacks by taking these
precautionary measures.

1243
How can we use daily kakshya count to improve our success rate in all our
daily undertakings
Every one of us wants to be successful and will be interested in any method
that can increase our success rate. One such method is the daily Kakshya
count.
Nowadays we can compute daily kakshya count for any nativity well in
advance in a matter of seconds using astrological software available in the
market. These daily Kakshya counts can serve as an additional input to
evaluate a good or bad day. Normally we use the traditional method of
evaluation in which we count the Nakshatra ruling on a particular day from
the Janma Nakshatra of the native to arrive at proper conclusions.
I have seen that if the day as found by traditional methods of electional
astrology is good and the daily kakshya count on that day happens to be 4
bindus or more, then that day is likely to be doubly good and conducive to
high degree of success in all undertakings.
Many businessmen have contacted me with a feedback that they were
successful on the day when their daily kakshya count was more than 5 bindus.
They request daily kakshya counts from me well in advance as they say that
they can plan all their important business dealings to coincide with very good
days on which their daily kakshya count is more than 4 or 5 bindus.
Guidance regarding choosing best dates for successful outcome or surgery etc
Many of my clients have asked me questions regarding choosing the best
dates for Caesarean operations and other major surgeries. In addition to using
the traditional methods of using Nakshatras and choosing the best possible
lagna based on the principles of electional astrology & Muhurtha for that date,
I also work out the kakshya count for the native for that date. If the count is
more than 4, then outcome of the surgery etc. is generally successful. On the
other hand if the kakshya count is 2 or less, I have advised to avoid surgeries
on those days. I have often got feedback from them about the successful
outcome of their surgery.
Buying a new House or making major investments
Some of my clients have asked my about choosing the best date for buying a
house or for making major investments .I have been able to successfully guide

1244
them in this regard by choosing the date on which the daily kakshya count
was more that 4 bindus, and by avoiding days on which the kakshya count
was less than 2 bindus.
Can Kakshya count help forecast election results
I have tried in the past in India to forecast election results based on the daily
kakshya count of the candidates who are in the election fray. I have found in
more than 80% of cases that the daily kakshya count of the winner was
always more than that of the loser.
To make my point I state the following fact:
In the elections held recently in USA on November 4, 2008, President Barak
Obama had 3 planets transiting a kakshya with bindu while his rival John Mc
Cain had only two planets transiting a kakshya with a bindu. Maybe this was
one more factor in favor of President Barak Obama to win the election.
Can daily Kakshya count be used to evaluate the trends both ‘up’ &’down” on
the NYSE stock market
I keep track of New York Stock Market on a daily basis and also check the
daily kakshya count based on the natal chart of NYSE. I have often observed
that any major ‘down turn’ in the NYSE coincided with a daily kashya count
of 2 bindus or less.
To make this point I give below 3 instances of such downturns on days when
the daily kakshya count was 3 bindus or less.
-1/20/2009 DJIA went down by 332 points, the daily kakshya count was on
that day was just 1 bindu.
-1/22/2009 DJIA was down by 105 points; the daily Kakshya count on that day
was just 1 bindu.
-7/2/2009 DJIA was down by 223 points; the daily kakshya count on that day
was just 2 bindus.
By the same reasoning I also found that when the DJIA index shot up it
generally coincided with a daily Kakshya count of more than 4 bindus.
To make this point I give below a few examples.

1245
-3/10/2009 DJIA was up by 379 Pts and the daily kakshya count on that day
was 6 bindus.
-2/24/2009 DJIA was up by 236 pts and the daily kakshya count on that day
was 5 bindus.
-3/26/2009 DJIA was up by 174 pts and the daily kakshya count on that day
was 6 bindus.
Can daily kakshya count help with rectification of birth chart
We all know that rectification of birth time is a complicated process. In cases
where the lagna fell on a cusp I have used daily kakshya count method to
determine which lagna is more applicable in that case to a fair degree of
accuracy.
For example if he lagna falls in a cusp between Leo & Virgo lagnas , I
calculate two trial horoscopes assuming time of birth few minutes earlier and
a few minutes later and thus make one horoscope with Leo lagna and the
other with Kanya lagna.
Then I work out the kakshya count on the days a specific good event occurred
and kakshya count on the day a bad event occurred for each horoscope
separately. By comparing the kakshya count in the two horoscopes for the
same event we can come to proper conclusions about the correctness of the
lagna that is applicable in that case.
Advise to all research minded astrologers
The above are the few points which I have enumerated from my own
experience. I request all research minded astrologers to do more research in
these areas by applying these principles to other areas and developing these
ideas further. It would then be possible to take Vedic Astrology & Ashtaka
Varga system of prediction to an even higher level of accuracy.

1246
Rushikesh is associated with Saptarishis
team since its inception & is one of the core
team members. He has obtained his Masters
degree in Electrical Engineering from
Manchester, UK. He considers astrology as
similar to any other branch of engineering
and thus believes that its study should be
supported with researcher’s practical
observations. He analyses events by
applying ancient astrology laws from
modern perspective. His interests include
Indian Tantric Systems, Rituals & Remedies
in astrology, and Ancient Indian Astrology.
He is currently working in the field of
Electrical Power Systems.
The Magic
Of
Ashvagandha
By
Rushikesh Deshpande, India
Copy Editor: Andree Leclerc, Canada
A
strology is an art as well as a
science. It’s an art since the
astrologer has to carefully analyse
any chart in order to reach a meaningful
conclusion. And it’s a science since one has
to use the ‘rules’ set by the scientists
(ancient astrologers mostly) to solve and
understand the chart. The real skill of the
‘artist’ is reflected in the very important
(and controversial) domain of astrology
named as ‘remedies’. Once it is finalized
that the subject is in trouble due to certain
planet placements, a remedy or remedies
are suggested. Ideally, the intensity of
‘treatment’ should depend upon the gravity
of the problem and the receiving capacity
of the patient (subject). In most of the
cases, mismatch happens, which further
raises certain complications. Remedies
popularly used in Vedic astrology are the
use of gems, mantra, tantra upayas and
sometimes ayurvedic herbs. The aim of
this article is not to criticise any school of
remedies, but to share a practical
experience on ‘Ashvagandha’ (an
ayurvedic herb).

1247
Ashvagandha-Introduction:
Ashvagandha (Withania somnifera) in Sanskrit means "smelling like a horse ", probably
originating from the odour of its fresh root which resembles that of a sweaty horse.
Ashvagandha is a well known anti-stress herb 1 .
Ashwagandha has been used as a sedative, a diuretic, a rejuvenating tonic, an antiinflammatory
agent, aphrodisiac and an immune booster. It is especially beneficial in stress
related disorders such as arthritis, hypertension, diabetes, general debility, etc. It has also
shown impressive results when used as stimulants for the immune system. It is considered
as an adaptogen that stimulates the immune system and improves the memory.
Ashwagandha increases the count of white blood cells and prepares the body to produce
antigens against various infections and allergies. It is also considered as a tonic for the heart
and lungs as its regular intake controls the blood pressure and regulates the heartbeat. It is a
powerful aphrodisiac thereby helps in enhancing the sexual powers and long lasting
endurance. It has a strong nourishing and protective effect on the nervous system 2 .
(For further readings, please refer to hyperlinks in footnotes 3 ).
This is the chart of a native who is also our friend. In a casual meeting on a Sunday
morning, he complained about his health and overall low performance in daily life. The
main problem with him was that the proper diagnosis of the health trouble was not
happening. Native had hypotension (low blood pressure) due to stress and sleeplessness, lack
of concentration and fading memory. Besides undesirable income, he also experienced
disinclination to spiritual pursuits."
1 http://www.herbalcureindia.com/products/ashwagandha.htm
2 http://www.natural-cure-guide.com/natural-cure/ashwagandha.htm
3 Clinical information: http://www.drugs.com/npp/ashwaganda.html,
Side effects http://www.holistic-herbalist.com/ashwagandha-side-effects.html,
http://www.health-care-tips.org/herbal-medicines/ashwagandha.htm
General information http://www.ayurvedic-medicines.com/herbs/ashwagandha.html
http://en.wikipedia.org/wiki/Withania_somnifera#cite_note-5

1248
Upon analysing the chart, native was suggested to take ashvagandha as remedy on the
problems reported. The best part about the astrologer who suggested the remedy is that, he
explained the reasons logically.
• As Rahu is in 6H, the house of disease and disorders, native would have wandered a
lot for diagnosis of his trouble. But as the precise problem couldn’t be detected, thus
its treatment is also not possible.
(Native generally has the good health. In the condition of tension he used to have low blood
pressure giving rise to body pain, low concentration, irritation, headache, hair fall, etc. He
had it for the first time few years back. But no doctor could recognize it and temporary
treatments were performed).
• In the rasi chart, the karaka of heart and the blood circulation Sun (also an AK) is
debilitated in the 11H. It is conjunct with exalted Saturn. For Sagittarius ascendant,
Saturn being the lord of 2 H and 3 H becomes the malefic. Also, Saturn along with
Sun shows low pressure in blood circulation (hypotension).
• The karaka of blood, Mars, is 12 th from Arudha lagna (AL) along with 6H’s Lord
Venus. It does indicate the native may suffer from disorder related to blood.
• Sometimes 10H is examined for sleep 4 and disorders related to it like snoring.
Presence of 6HL (which is also the depositor of Rahu) and Mars in enemy’s
(Mercury’s) sign of Virgo in 10H may indicate disturbance of sleep. It can even show
issues in that respect say drowsiness or general temporary weakness (due to lack of
sound sleep).
• (By Copy Editor) The other aspect of at looking at ‘sleep’ issue is in considering 12H
as the house of sleep: Natal Mars is 12L in 12H from AL with 6L that is also dispositor
of Rahu. Also, badakesh Mercury is in the 12H of sleep with Lagna Lord and Ketu.
Ketu in the 12H is a promise of sleep disturbance as Ketu, by virtue of his generosity,
gives away karakas of the house where he sits.
• Native had indicated that he observed the problem of hypotension happened mostly
when he was deprived of sleep. The reason for sleep deprivation as per him was
perusing his hobbies like reading till late night after rigorous office work. Here, the
actions (karma) of 10H (being awake late night after work) have clearly affected 12H
(less sleep) causing health issues. “Bad actions in 10H will reflect adversely on the 12H
and moksha will be denied in long term while sleep could be adversely hampered in
short term 5 ”
4 This is as per ‘Sanchit Darshan- Mr. M. D. Bhat’ pp 20, 159. There it is suggested to examine 10 th house
for sleep related issues. Especially malefic planets more in number occupying 10H have to be checked.
They include Uranus, Saturn, ill positioned Mars, and Neptune etc. While, other references indicate to
examine the 12H for sleep considering Moon as its karaka (Crux of Vedic Astrology – Pt. Sanjay Rath,
pp.545). 4H can also be examined for an individual’s capacity for rest and relaxation (Astrology of the
seers – Dr. David Frawley).
5 Crux of Vedic Astrology – Pt. Sanjay Rath, pp.417. (For this case, actions are considered for justifying
disturbance in sleep. Spiritual aspect is not considered.)

• The above point is verified with exchange (parivartana) yoga of 10HL (Mercury) and
12 HL (Mars).
• Benefic planets (Jupiter, Mercury) in 2H (from AL) indicates that disorder can be
well treated. Jupiter (1HL) is in conjunction with Ketu in 12H, indicating the spiritual
nature of native as well as his benefiting from treatments with occult remedies.
(Native had similar problem in 2006. When he consulted one of the occult masters, he said
it’s due to lack of fire element in the stomach 6 and suggested some remedies. Those were
effective for the period of 1.5 years. But later, problem started again (with low intensity). For
the second time, problem is cured with occult consultation when native was advised to take
ashvagandha in 2010).
• Native is of the age 26 and currently under Mercury mahadasa (MD) (18 Sep’1995 – 18
Sep’2012). His antardasa AD of Saturn started on 14 th Jan’2010 (and will be untill
18sept’2012). Also Saturn became retrograde on 14 th Jan’2010. Native had indicated this
period as the starting point of the troubles, which does indicate that Saturn has a
major contribution in health related issues for this chart.
Astrologer’s Perception about native’s problem and remedy suggested:
• Native suffers from Rahu (as per symptoms explained by him).
• The problems associated or caused by Rahu can be treated by strengthening Mercury 7 .
• In the Rasi chart, Mercury is weak as it’s placed in 12H in Mars’s sign of Scorpio.
• Thus, it is prevalent that native would suffer from Rahu and, as Mercury is also weak,
natural resistance is not observed.
• Rahu in 6H attributes the native with a blessing of naturally finishing enemies,
though it ought to give health issues as Mercury is weak.
• Ayurvedic herbs when taken as astrological remedies tend to strengthen the planet
associated with the planet treated. These herbs act like a medicine (the analogy is of
the rapid improvement created by medicine as compared to other astrological remedial
measures like gems or rituals).
• If a planet is ill-placed, the herbs tend to first finish its negative effect and then the
process of strengthening begins.
• Ashvagandha represents Mercury 8 .
6 Low BP is caused due to low fire in the stomach as per Ayurveda. “Hypotension is related to weakness of
the digestive fire, due to poor circulation, congestion & stagnation and with reducing the blood
flow”.(http://healthy-ojas.com/lowbp/hypotension-natural-herbal.html)
7 This can also be justified with kalachakra technique. Rahu is on the South-West (SW) direction of digchakra.
Nirutti is the deity. SW direction indicates trouble, disease, disorders. As per kalachakra, Mercury
has an ability to obstruct Rahu’s negative force. Vishnu is the deity of Mercury.
8 Basically Ashvagandha is used for increasing the positive (power) side of planets Jupiter, Saturn and
Mars (where spices are consumed with Ashvagandha) as specified in ‘Astrology of the Seers – Dr. David
Frawley’. Though, as per astrologers’ discussion with respected healers, Ashvagandha can be well used for
improving Mercury as well and he has seen its promising effects in certain cases.
1249

1250
• “Ashvagandha 9 is a rejuvenating tonic and takes care of the adrenal gland
(responsible for fight and fright situations). It is especially beneficial in stress related
disorders such as arthritis, hypertension, hypotension, diabetes, general debility, etc. It
has also shown impressive results when used as stimulant for the immune system. It
is considered as an adaptogen that stimulates the immune system and improves the
memory 10 ”.
• Though ashvagandha is not suggested for those who suffer from hypertension (High
BP). Certain side-effects are observed during studies 11 .
Native’s Feedback:
• When native started taking ashvagandha, he has reported magical results within the
span of 4 days.
• Over the period of week, he found himself to be physically active, less stressed, and
cheerful and his working capacity had gone up.
• Native observed improved memory especially at concentration level.
• Improvement in the domain of spirituality is also reported by the native.
This does indicate that, if the planetary period is unfavourable, ill effects caused by it can be
partially controlled with the use of proper remedy though proper care should be taken in
order to avoid any side effects.
[The aim of presenting this case study was to enlighten the uncommon remedial measure
prescribed in Astrology i.e. herbs. However, readers are advised to carry out detailed study
of any individual before using this herb (medically and astrologically) as this herbal
medicine may have side effects as specified in the introduction section of this article.]
9 http://ashwagandha.wisepooch.com/index.php
10 http://healthy-ojas.com/lowbp/hypotension-natural-herbal.html
11 http://www.buzzle.com/articles/ashwagandha-side-effects.html

1251
Saptarishis Gurukul
T
his issues topic for Saptarishis Gurukul would be analyzing the verses of a modern
day classic called Jataka Tatva – Elements of Nativity, crudely translated. This work
is in sutra form, crisp and has some unique features. It has no need of comments, its
worth and uniqueness is well known in the scholarly circles of Banaras. This book is very
use full for research. It is probably the only classic in modern times which has a blend of
Parashari and Jaimini principles showing that both are in a way one and the same. Some of
the principles in its sutras are too unique and cannot be found anywhere. The author Shri
Mahadeva Pathak who lived from 1842 AD to 1888 AD was one of the biggest authorities in
astrology and has been mentioned as coming from the direct lineage of Parashara. It is said
that Shri Pathak could see a person’s face and create natives horoscope from the face, such
was his mastery over the Jyotish Shastra. He was popularly known also as Ratlam Ke Pandit
(the Pandit from Ratlam). He had one of the biggest libraries in India and this work Jataka
Tatva is supposed to have been culled from various classics that are no longer available
hence the importance of Jataka Tatva is very high in scholarly circles. It is often written by
scholars in their write ups ‘from BPHS to Jataka Tatva’ thus highlighting the position of
Jataka Tatva in classical astrology.
It is obvious many of the sutras might not hold true 100 % in predictive applicability
and this each Guru can & has indicated as per his experience in Saptarishis Gurukul. Like
any other classic the modern reader can ignore this work yet the modern generation must be
reminded that it cannot be ignored especially by the students of Jaimini Astrology. If one
thoroughly tries to ponder each sutra of this work with honesty then one would finally get a
depressing feeling that this work is too superior and we cannot understand astrology in this life
time.
On an ending note let it be noted that in English two translations have appeared of
Jataka Tatva, one by Late S.S.Sareen and before that by Late V. Subrahmanya Sastri in 1941,
both out of print. In the immediate future we would try to bring out the complete translation
by Shri V. Subrahmanya Sastri.
With Folded Hands
Saptarishis Astrology

1252
Sage Gautama’s Vidyashram
Gautama Maharishi is one of the Saptarishis of the current Manvantara (seventh). He was one of
the Maharishis of Vedic times, known to have been the discoverer of Mantras -- 'Mantradrashtaa',
in Sanskrit. The Rig Veda has several suktas (Sanskrit: 'hymns') that go with his
name. He was the son of Rahugana, belonging to the line of Angiras. The Devi Bhagavatam says that
the river Godavari is so named because of its association with Gautama. He had two sons by name
Vamadeva and Nodhas, both themselves discoverers of Mantras. There is a hymn called Bhadra in the
Sama Veda which again is ascribed to Gautama Maharishi.
Guru: Shri A v sundaram
Shri A.V. Sundaram, now 70 years is a retired mechanical engineer who worked in
educational institutions. He is a student Jyotish since 35 years and was closely associated with
Mr. C.S. Patel. As one of the founding members of ICAS some 25
years ago, he gave astrology classes along with Dr. B.V. Raman and
acts in quality of ICAS’s National Joint Secretary till today. He is an
instructor in Nadi astrology and currently conducts classes while also
being pledged to research. Mr. Sundaramji’s keenness rests in
bridging the scientific outlook of astrology with its philosophical
aspect since Jyotish is based on rebirth – he aims at linking astrology’s
modern application with ancient perceptions. He lives in
Secunderabad, A.P.
Jataka Tatva Commentary
Explained in personal conversation with student Andree Leclerc, Canada
Questions from Saptarishi Astrology:
1) Shasta Viveka, Verse 3
लेश सुखायेशौ शऽू चेातृवैरम ् ।
If the Lords of both the 4H and 11H be inimical to the Lord of the Lagna the native will hate his
mother.
Guru Shri A. V. Sundaram:
T
his is a very general statement because there are only few Lagnas for which, by
nature, the 4L becomes inimical. Then, you also have to see the 11L – both should be
there. So if you put a chart, which are the Lagnas that have both as inimical You

1253
will find it very limited.
Let’s work it out…
1. Mesha, 4L Moon is not inimical – 11L is Saturn, inimical so it becomes neutral
2. Vrishabha, 4L Sun is inimical and so is Jupiter the 11L – chances are increased
3. Mithuna, 4L is same Lord, Mercury and Mars is inimical – so, neutral
4. Karka, Venus –4L and 11L is Venus and they are OK
5. Simha, 4L Mars is friendly and 11L is Mercury which is neutral – fine
6. Kanya, yes, 4L – Jupiter and Mercury don’t get along – and 11L Moon is inimical – so
for Kanya Lagna, hating the mother is a possibility
7. Thula, 4L Saturn is friendly and 11L Sun is inimical – so, neutral
8. Vrishika, 4L Saturn is not friendly and 11L Mercury is inimical. Moreover, this is
where the Moon becomes neecha – Vrishika is a problem
9. Dhanur, 4L is himself (Jupiter) and 11L Venus only is inimical – so, neutral
10. Makara, 4L Mars is neutral but is 11L also – Makara can be because both are Mars
11. Kumbha, 4L Venus is friend and 11L Jupiter is enemy – so, neutral
12. Meena, 4L Mercury is inimical and 11L Saturn is also enemy – problems are a possibility
To summarize these, we’ll say that the potential problematic Lagnas are Vrishika and Meena
along with Vrishabha, Kanya and Makara – all the earth signs and 2 water signs.
“Hating” is a very strong word to be used. So we must see exactly what the Rishi said – the
Sanskrit word must be known. It could be that the native with such position may not get
the affection of the mother or he may not be able to show affection to the mother. In
addition to that, the location of the Lagna Lord and the 4L also play an important role. If the
Lagna Lord is in trikona to the 4L that’s very favorable for the native’s relationship with his
mother. If the Lagna Lord and 4L are in 6/8/12, they may not get along. So we can’t totally
accept this statement of the Rishi as dicta because what is important for any relative is to see
the sukha or happiness one will receive from that relative and this is seen from the karaka;
Moon is a karaka for mother. If the 4H from the mother – Moon – contains a benefic, the
man gets happiness from his mother – if a malefic is present we can naturally expect the
reverse – while no planet in the 4H makes it neutral. Let’s note here that the tenant of a house is
more important than its owner so a planet present should come first in our considerations. Therefore,
we should judge in reference to the karaka and location of the Lagna Lord and 4L rather than
giving a blanket statement for this dicta.
I am myself an example of Moon in 8H from the Lagna. Due to this position, I could
not be with my mother, I had to be away from her because of foreign education etc. etc. (of

1254
course, I am speaking here from the context of being born in India where boys live with
their parents all their life). So, with Moon in 6/8/12 from the Lagna, you’re destined to have your
mother away from you. My Lagna Lord, placed in the 4H, is looking at my natal Moon in the
8H so that means I am friendly with her but I could not be with her because of my working.
To sum this up: what you get from the Lagna is Fate – not necessarily your choice; and what you get
from the Lagna Lord is your desire, your free-will.
2) Shasta Viveka, Verse 15
केकर्जावे ॄणपीिठकापीडा।
If Saturn conjoined with Ketu occupy the 7H, the native will experience trouble through boils etc. (in
the anus)
Query from Saptarishis Astrology:
a) Why Saturn and Ketu
b) Why boils
c) Why 7H when 8H is taken for anus, also in previous shloka Scorpio is given for
anus
d) What is the general consideration an astrologer has to make when Saturn conjoins
with Ketu in any house
Guru Shri A. V. Sundaram:
Saturn and Ketu are the planets which talk of the karma of a person. The results of karma
are Saturn, Mars and the Nodes. Boil is a disease coming out of karma. Saturn represents
anything which is the end – for the body, Saturn is the skin because of its position as
the last planet. Ketu also tells of the end but more in the context of a tail. In the human
body, anus is one of the ends – while the mouth as the main entry is represented by Rahu.
Ketu will be the end of any portion of the anatomy taken – ex: if you take the head, the end
is the feet – so that could be the reason why Saturn/Ketu was given. Boils are only obtained on
karma basis – there is supposed to be a growth. Shani also represents Rahu and Rahu also
talks of boils and their growth. Shani is treated as Rahu.
Saturn/Ketu combination shows the house where man will bear his Cross. The greatest sorrow
to go through and the greatest loss are supposed to be where Sat/Ketu is placed. Saturn shows the
place where you have restrictions; Ketu shows the place where you’re loosing something. But here
again, we need to consider who is ahead and who is behind – that’s very important. Moreover,
we have to see if Saturn is Vakri (retrograde). The Rashi chart is the result of our past life
and, when a planet is Vakri, this shows that there remains unfinished karma from the past that
must be completed in this life – therefore, there can be no blanket results for Sat/Ketu in a
house.

1255
Additionally, Sat/Ketu need to be seen considering the totality of the horoscope in reference
to the Lagna Lord and Sat/Ketu’s dispositor. In some cases, Saturn himself may be the
dispositor of Rahu or Ketu – if Saturn is dispositor of Rahu that is very dangerous, if Saturn is
Ketu’s dispositor it’s OK. So, dispositor of Rahu/Ketu is an important factor, the location of
the Lagna Lord in reference to that needs to be considered; therefore, giving a blanket result
for Sat/Ketu would not be suitable. The consideration would be to check the dispositor of
Rahu/Ketu, check whether Sat is the Lagna Lord or is Lord of the 6/8/12; if it is 8L then we
should also see whether Ketu is joining or separating from Saturn. If it is separating from it, the
Karma is past. If it is going to join, then care must be taken.
But this combination is also said, on a philosophical level, to combine karma with a
yogi/Rishi because Ketu is a Rishi – so this man should have been influenced by a Rishi in his past
life and Rishis tend to lose things; consequently, this man has to accept losing things for his own
benefit – he will be having losses which will, in turn, give him realizations – self-realization
or whatever you call it; this is more a spiritual combination – a karma planet combining with
jnana knowledge, and is more for spiritual activities. The first point you have to see is the
house where they are placed – has he lost that particular relative Supposing Sat/Ketu are in the
4H, if he has lost his mother in the early days, then that planet is not powerful, the effect of the
planet is lost. If it is in the 9H and he has not lost his father then the planet is very powerful for
giving results. If it is in the 3H and he has lost a brother, fine it will not damage him so
much. The loss of the relative in the house where these 2 are placed is the first consideration.
If you have lost somebody then you don’t have much to worry; if you have not lost a relative
signified by that house, then you have to take care because this will give you losses in your
personal life.
Ketu was given 7 years dasha as it is linked to the 7 Rishis (the Saptarishis). When Saturn is in trine
to Ketu, it therefore connects the person’s karma with a Rishi.
Rahu for his worth has been attributed 18 years dasha due to its link with the 18 siddha purushas.
With Saturn in trine to Rahu, the person’s karma is linked to a Siddha Purusha.
3) Dasama Viveka, verse 69
चाकार्वे िपतुजर्ले मृितः।
If the Moon and Sun occupy the 9 th house, the death of the father will occur in water
Guru Shri A. V. Sundaram:
See, first of all Sun in 9H is in the house of father and Sun is the karaka. Moon is the
12L to the Sun’s sign Simha and the 12L generally speaks of getting away from the
family. Your regular residence, where you stay, is the 4H and the 12H is the 9H from
4H. 9th from 4H (which is 12H) is away from your home – this could be hospital, prison,
abroad… When you say death in water, death normally cannot occur in water in the house –
it needs to be away from the house. Again, death could only be given by the drekkanas – here
he takes only karakas in consideration based on karaka Sun being in his own house with the
12L. Let’s consider this logic: Sun is in the 9H and Moon is the 12 th Lord from the Sun’s

1256
natural sign of Simha. Such a Moon is also in the 9H which means that Moon occupies the
10H from his own position taken to be Karka, the 12H from Simha. So the 12L being in the
9H means the 12L is in the 10H from his house in all probabilities.
Sun is the Atma. Therefore, taking Simha as the Sun’s moolatrikona, we see that Mercury’s
moolatrikona is in the 2H, Venus’ in the 3H, Jupiter’s in the 5H, Saturn’s in the 7H, Mars in
the 9H and Moon’s moolatrikona occupies the 10H. These are the permanent positions and
prime Rashis of the planets. It follows that each planet influences that house from Atma –
Mercury the 2H of speech of Atma, Jupiter the 5H of wisdom from Atma, the 7H balances
and complements Atma through Shani: Time; the 9H is the continuity of Atma and the 10H
is Atma’s karma or actions. The Sun is the criteria for the father – placed in the 9H from
His natural position with the 12L from His natural position which is Moon. So the 12L is
said to be in the 10H from his own Rashi of Karka. We need to take the Sun as Karaka here
because no Lagna is mentioned. 9H from Sun’s moolatrikona of Leo is the 10H from Karka,
the Moon’s Rashi.
Therefore, from the Moon’s vantage point, since it is treated as being in the 10H from its
own house this means that Moon becomes more powerful to give the effect because kendras
are more powerful than trines. Here again, this could be subject for verification.
We’ll also mention that Sun conjunct Moon is Amavasya or the New Moon which is a
longevity factor for a shorter life – besides, this is said to be a combination where the native
has some unhappiness concerning his/her parents.
4) Dasama Viveka, Verse 175
तु ंगेऽक सबलमयुते भूपितः।
If the Sun be exalted and conjoined with a strong Saturn, the person will become a king
Query from Saptarishis Astrology:
a) Saturn will be neecha if Sun is exalted so how will Saturn be strong
b) Are there other considerations to be seen for Saturn’s strength, if so what exactly;
please guide how a young astrologer should see it.
Guru Shri A. V. Sundaram:
T
his is more an abstract theory. Because Sun is exalted means kingly power – Saturn
is masses. So Saturn will be neecha if conjunct exalted Sun. The dicta in words
needs to be rechecked – according to Nadi, joining is also in trikona. If Sun is exalted,
Saturn could be in the sign of Sagittarius which is a kingly house – or in Simha which again
can give kingly power. So this conjoined need not be necessarily in the same house – this
should be treated as sambhanda. There are six types of sambhandas and it may not be
limited to conjunction alone. Saturn represents the masses, the discipline and Sun represents
the authority by virtue of heredity – a king –
Sun does not become a king in modern times. Sun is father and father’s father so what you
are getting by heredity is Sun. The person must be born in a king’s family with Saturn being

1257
the masses. A person born in a king’s family with Saturn being strong, the support of the
masses and the discipline can make him a powerful king. Basically, the public is 4H. If Sun
is in the 10H, in his own house, the house of Mars’ exaltation – and Saturn is in the house of
Cancer, the 4 th sign of the masses where Jupiter gets exalted, this might be more powerful.
So the word “conjoined” may not exactly suit.
But another way of looking at it is, if a planet is neecha, because it is with an exalted
planet, neechabhanga rajayoga can take place. So quite likely, Saturn helps him and Saturn
being neecha, the public is weak so he becomes a powerful king – that could be another way of
looking at it. Saturn neecha is a necessity because there is growth – it is the starting of the
life and neecha allows growth and, when a planet is neecha, its dispositor must be in Kendra.
So if you see, the dispositor of Saturn neecha gets exalted in the 10H so Saturn neecha people are much
more powerful in public life than Saturn uccha people. Saturn uccha people are arrogant in public
life. Strong does not necessarily mean by shadvargas but strong by position in reference with
the Sun – that is how we can also look at it.
‘He will become a king’ means he is not getting it by heritage so he should become
king by virtue of his own work because Saturn means the public – with a strong public
support and a strong personality, this man becomes a king – which implies that Saturn
giving support to the Sun is more important. Again this is a trait – Sun is powerful, you are
born to rule but again, without a planet in Simha, to be a leader will be difficult. So if Saturn is in
Simha and Sun is exalted, yes, he can become a king of the masses.
5) Stree Jataka, Verse 48
भौमक्ष राहौ समेऽमे ये िवधवा।
If Rahu occupies a sign of Mars identical with 7H, 8H or 12 th House, the woman concerned will
become a widow.
Query from Saptarishis Astrology:
a) How is this to be interpretated in male charts, can it be interpreted
b) How is this to be interpretated in chart of Obama who has Mars Rahu in the 8H
in the sign of Leo
Guru Shri A. V. Sundaram:
W
idow by definition means someone who lost her husband – or one who lost her
virginity, as simple as that. Rahu is an alien planet; 7H representing the
relationship, Mars is the husband or male partner if you will. Again the 12H is
the house of bed comforts and again Mars is a separative planet – Sun, Mars, Rahu are
separative planets; wherever they are placed, they separate you from the bhava – in the 7H, you are
separated in your physical relationship; in 8H you are separated from your marriage Contract; and,
if in the 12H you are separated from your bed comforts. So a woman’s relationship with her
husband or partner, the Contract with him – how long the relationship lasts and how long

1258
she enjoys the relationship (12H) – all this gets broken by 7 units of time – 7 months, 7 years or 7
cycles due to Mars’ influence as Mars denotes 7 – anything to do with Mars is 7 days, 7 years…
Also, Mars and its signs are separative; Rahu is also a separative planet... 7 years after the
marriage. Mars is the physical relationship of a woman.
So more likely she isn’t a widow in the sense of husband’s death but that means she loses her
sexual partner first. The word widow represents her physical sexual partner that she will
lose first – that’s what’s important. Mars is her relationship and Rahu breaks her
relationship being a separative planet.
For a male, with Rahu in Mars’ sign, he could have hydrocele (water in testis sac). Rahu is
always an alien and tells of his partner’s family so his connection to the partner’s family is
important for female partnership and sexuality.
The 7H is partnership, the 8H is contract, litigation, scandal and the 12H is hidden
relationship – Rahu in the 12H indicates the person has extra-marital affair(s). 12H is for
prison, alien and here in India is often taken for Muslims. For Obama, Rahu & Mars in the
8H tell that he could get problems because of his wife’s relatives.
6) Stree Jataka, Verse 52
ूनेऽे पापे िववाहोरं समाे रण्डा।
If the 7H and the Lagna be occupied by malefic planets, the woman concerned will become widow in
the 7th year after marriage.
Query from Saptarishis Astrology:
A) Logic of the above verse
B) Why 7 th year after marriage
Guru Shri A. V. Sundaram:
Sun, Rahu, Mars – if any of these 3 malefics have to do with Lagna or 7H, they can give
separation. In benefics, more than a malefic, if Mercury is there in reference to the
Lagna or the 7H, it indicates separation. With Mercury in the 7H, one person deserts the
other person – mutually they fight, they don’t like each other – or one person may like the other person
but that person being selfish leaves that first person. With Mercury in the 7H of the wife’s chart, the
husband becomes selfish and leaves the wife even if the wife is friendly with him because Mercury is
aspecting the Lagna. So Mercury’s location becomes an important factor when you talk of
separation.
A period of time is mentioned but there must be some missing clue – why the Rishis say
after 2 years, after 7 years or 10 years. There must be something to do with that number of
years. It could be by progression – such an important factor that will come and join a
breaking point…

1259
So for the 7 years, we are at a loss to know why 7 years, what makes it 7 years… Or it could
be because of Mars which has 7 years cycles – every 7 years a change in the life of man takes
place. Because something is missing somewhere in the dicta, we are not able to know – we
should read that dicta in depth and figure it out.
7) Stree Jataka, Verse 68 & 69
झेऽमे काकवा।
If Mercury be in the 8 th house, the female will bear only one child
इं िववाहकाले पृायां च िचम ् ।
If Saturn and Sun be in the 8 th house, the woman concerned will be barren
Guru Shri A. V. Sundaram:
B
asically, 8H is representing the uterus in a female chart; Mercury is considered to be a
eunuch planet and is therefore a limited source of bearing a child. Again, Saturn and Sun
are barren – Sun is a separative planet while Saturn is a restrictive planet.
I am not in favour of taking at face value most of this, because they are very straight
forward dictas which can prove wrong on a number of horoscopes. While the Rishis have
given a dicta, they have not given the exceptions for that dicta and a number of cases with
Mercury in the 8H can be shown to contradict this dicta – because when you talk of children it
has more to do with the husband’s chart than the wife’s chart. Supposing a lady married a person
who is impotent, then she must get a child by other ways – but you could always say that
she will have a problem of childbearing because of fallopian tubes. Mithuna stands for the
connection portions in the body and if Mithuna is affected, then fallopian tube could be affected. Rahu
is the pathway within the uterus and, due to Rahu’s influence, obstruction problems could also
manifest.
Let’s also open a parenthesis here to mention that Mercury is the ambassador of connections
within the body including such areas as the nervous system and reproductive system.
Concerning dictas, first of all we take them as right and try to explain them – we will always
find some reason to justify the
Rishis’ statements but we can also
show horoscopes that have these
combinations and still having
children – that means there must be
some exceptions to this kind of rules.
All astrological literatures have exceptions to the rules which are not
mentioned by the Rishis because
students used to get more details in
gurukula. Here we don’t have a gurukula so we depend on our own practical observations.
ALL RULES HAVE EXCEPTIONS BUT EXCEPTIONS ARE NOT THE RULE

1260
Sage Bharadwaja’s Vidyashram
B
haradwaja was one of the great sages (rishis) descendant of rishi Angirasa, whose
accomplishments are detailed in the Puranas. Bharadwaja rishi was the father of Dronacharya
and the grandfather of Ashwatthama. Bharadwaja rishi, a sage of the Vedic period - is renowned
for his thirst for knowledge. He attained extraordinary scholarship and power of meditation. He was
one of the Saptarshis (Seven Great Sages Rishi) in the present Manvantara; with others being Atri,
Vashishtha, Vishvamitra, Gautama, Jamadagni, Kashyapa
Guru: Shri ernst wilhem
E
rnst Wilhem is one of the finest scholars in America with a large student following. His books
titled Graha Sutras, Core Yogas, and Vault To The Heavens are considered classics for their rich
content & clear explanation that had not been offered before. His audio courses on Jaimini Sutras
are very popular & have changed the knowledge of American
Vedic Astrologers when it comes to understanding Jaimini
Astrology. He is also the owner and c0-developer of one of the
best astrology softwares called Kala, known for its accuracy &
user friendliness. You can visit his website at www.vedicastrology.net
Jataka Tatva Commentary
sign, the native will be a coward.
1) Chp 3 Prakirna Tatva, First House, Verse 84 (Page 41)
क्षर्गे भौमेऽे कातराः।
When the ascendant is aspected by Mars posited in his own
Guru Shri Ernst Wilhem:
W
ith all due respect to Jataka Tatva, I have not found this sutra to be 100%
correct. I have seen many cases of Mars in own Rasi aspecting the Lagna being
a courageous person, however, in the face of certain others the person’s courage
will fail them and instead, another will have greater courage. For Mars to aspect the Lagna it
has to be in the 6 th , 7 th or 10 th Bhava. When in the 6th it can give great courage to enemies, when
in the 7th great courage to the spouse, when in the 10th great courage to one’s employer, thus in the
face of these individuals the courage of the native may be less. With that said, Jaimini gives much

1261
better methods to determine courage or lack off that seem to work much better than the
ideas conveyed in this Sutra.
2) Chp 3 Prakirna Tatva, First House, Verse 8 (Page 34)
यावीयरेशसूयर्शिनगुिलकेशगुिलकांशेशानां मे योऽिधकबली ताके मूितर्िऽािदनाशाः।
While considering any house locate the strongest out of the lord of the 8th house counted from it, the
Sun, Saturn, the lord of the sign occupied by Gulika and the lord of the Navamsa occupied by Gulika.
In the Dasa of that planet, loss of beauty, wealth etc may take place
Query: Logic of the shloka & kindly show application of the above verse on an example
chart if possible.
Guru Shri Ernst Wilhem:
This Sutra conveys three ideas. First, the lord of the 8 th house can cause trouble in its
Dasa, as is well known. Sun and Saturn are strong separating influences that can thus
cause loss during their Dasas. Gulika is also a strong separating influence, how having
no Dasa gives his effects during the dasa of his Rasi or Navamsa lord. Thus in this Sutra
Jataka Tatva provides the separating planets. The Dasa of these planets need to be watched
as they are inclined to separate a person from those things that they influence.
3) Chp 3 Prakirna Tatva, Panchama Viveka, Verse 147 (Page 132)
मािरगेहे झेसूयर्े ले पापे कुलदेवदोषािपुऽः।
When the 6th house counted from Saturn is aspected by Mercury, Moon or the Sun, the Ascendant is
aspected by a malefic; the native is denied sons through the wrongs done to the family deity.
Guru Shri Ernst Wilhem:
The family deity is represented by Saturn, the 6 th from any Graha represents debts and
wrongs, thus the 6 th from Saturn represents debts and obligations not fulfilled
directed towards the family deity. One of the three Grahas of conscious decision,
the Atma, Manas and Budhi, Sun, Moon or Mercury, influencing the 6 th from Saturn thus
represents unfulfilled obligations done to the family deity. This combined with afflictions in
life as indicated by a malefic aspecting the Lagna indicates denial of children due to the
withdrawal of the blessings of the family deity who is the force behind the native’s
generation.

1262
4) Chp 3 Prakirna Tatva, Saptama Viveka, Verse 153 (page 183)
सुखे नीचगे शुबे वा चे दारनाशः।
If Venus or Moon is in the 4th house in his fall, death of the partner is indicated.
Guru Shri Ernst Wilhem:
The 4 th house is the house of the domestic life and one of the female Grahas (the Moon or
Venus) in debilitation here can indicate lack of domestic happiness due to a female,
thus the passing of the wife is caused resulting in lack of domestic happiness.
5) Shloka 166 Prakerna Tatvam (Page 237 of Subramanium Shastrys translation)
सौशे वा ककाशे वािणवान ् ।
If the Navamsa Rasi of the Atmakaraka planet belongs to Mercury or if it be Cancer, the native will
be a trader.
Guru Shri Ernst Wilhem:
This Sutra is based on Jaimini’s Upadesa Sutras where it is demonstrated that the
navamsa of the atmakaraka pertains to one’s career. Mercury and the Moon, the lord of
Cancer, are the two Vaishya Grahas and thus the Atmakaraka placed in the rasis of
Mercury or the Moon can cause one to be involved in a Vaishya career such as trading. Jaimini
very much expands on this idea and one would do best to study the material in Upadesa
Sutras as Mercury and Moon and their Rasis can give several different careers according to
Jaimini.
6) Stri Jataka Tatva (Page 343 of Subramanium Shastry’s translation) Shloka 39
पापेऽमेऽमेशांशेशदशायां िवधवाः।
When the 8th house is occupied by a malefic planet, the woman concerned becomes a widow and the
widowhood will occur during the dasa of the planet owning the navamsa occupied by the lord of the 8th
house
Query from Saptarishis Astrology
a) Kindly expand on the logic of the shloka
c) Can one deduce out of this shloka a method of timing events that can be replicable to
other houses i.e. ‘Timing Events of Fructification of houses via dasas’

1263
Guru Shri Ernst Wilhem:
The 8 th house is a critical house in terms of marriage as it represents the conjugal
bond between husband and wife. In a woman’s horoscope this is particularly so as
women’s sexual chemistry causes them to bond stronger to their husband than does
a man’s sexual chemistry cause him to bond to a woman. Traditionally as well, women
being financially dependent upon their husband makes the 8 th house important in marriage
for a woman because the 8 th house is the husband’s money. A malefic in the 8 th can trouble
this bond resulting in the loss of the woman’s husband. This can be timed to happen during
the navamsa lord of the 8 th lord from the Rasi chart. Why Because all of the Rasi lord of a
Bhava lord, the Nakshatra lord of a Bhava lord and the Navamsa lord of a Bhava lord can
bring about the effects of a Bhava, in this case ill effects due to the malefic in the 8 th .
7) Shloka 13 Prakerna Tatvam, Chaturtha Viveka (Page 133 of Subramanium Shastrys translation)
गुरावे धने मे राहौ ूने मातृसुखं न।
If Jupiter be in the Lagna, Saturn in the 2nd house and Rahu in the 7th, there will be no happiness
through the mother.
Guru Shri Ernst Wilhem:
There are several things happening in this Sutra, first, Rahu in the 7 th is in the 4 th
from the 4 th , and thus Rahu in the 7 th alone brings always some distance with the
mother, however slight. Saturn in the 2 nd impinges upon family happiness and
additionally throws a full aspect upon the 4 th house, so family happiness is particularly
reduced from the mother. Finally, Jupiter in the Lagna in this case is joined with Ketu who
must also be in the Lagna since Rahu is in the 7 th . Jupiter is the Karaka for happiness and
when joined Ketu it always indicates happiness that must come from within and such a Jupiter is not
suited to search for happiness in external things, thus happiness from externals, including
the mother, is reduced. In conclusion, with mother troubled and
lack of external happiness, happiness from mother is not
indicated.

1264
Sage kashyaps Vidyashram
Kashyapa Maharishi was an ancient sage, who was one of the Saptarshis in the present
Manvantara. He was the father of the Devas, Asuras, Nagas and all of humanity. He married
Aditi, with whom he fathered Agni, the Adityas, and most importantly Lord Vishnu took his
fifth avtar as Vamana, the son of Aditi, in the seventh Manvantara. With his second wife, Diti,
he begot the Daityas. Diti and Aditi were daughters of King Daksha Prajapati and sisters to Sati, Shiva's
consort. Kashyapa received the earth, obtained by Parashurama's conquest of King Kartavirya Arjuna
and henceforth, earth came to be known as "Kashyapi". He was also the author of the treatise Kashyap
Samhita, or Braddha Jivakiya Tantra, which is considered, a classical reference book on Ayurveda
especially in the fields of Ayurvedic Pediatrics, Gynecology & Obstetrics.
Guru: Shri Chandrashekhar sharma
Chandrashekhar Sharma, from Nagpur, has good
knowledge of sanskrit and a well known name in the
internet forums for his humbleness & kindness to teach
each and everyone. He has been an ardent student of
this science from decades with deep thoughts into
various disciplines. He is the author of the best selling
book "Vedic Astrology Demystified", available in
books stores and on Saptarishis Astrology Online Book
Store.
1) Jataka Tatva, Chp 3 Prakirna Tatva, Navama Viveka, Verse 31 & 34
Verse 31: If the lord of the 4 th house is in the 5 th the native shall be a devotee of God Vishnu
Verse 34: If the planet owning the Navamsa occupied by the Lord of the sign, Jupiter is posited in, be
aspected by Jupiter or Venus the native shall be devoted to his Guru.
Guru Shri Chandrashekhar Sharma:
A
t the outset I must say that Jataka Tatva is primarily a collection of yogas from
different astrological classics therefore some of the yogas indicated are only
repetition of what is said in other texts in words of Mahadev Pathak. He has also
included yogas that occur in Jaimini sutras. Some of the yogas including the Nabhasa yogas
may not occur in the form they are given, due to astronomical reasons. One must bear this
in mind before blindly applying the yogas to live charts.

1265
Now coming to the specific question that is asked (letting go about the correct shloka
numbers) and keeping it in mind that Mahadev Pathak followed the deities as given by
Jaimini, I think that the reason that he ascribes:
1) 4 th lord being in 5 th leading to bhakti of Lord Vishnu is that he has considered the
kendra, that is 4 th bhava, as Vishnu sthana (as told in BPHS) and its lord going to the
Mantra bhava that is the 5 th appears to result in the jataka being a devotee of Lord
Vishnu.
I think the next shloka referred to is :
jIvezSya.40.
jéveçasyäàçeçe guruçukradåñöe gurubhaktaù||40||
2) I think the correct translation should be “when the lord of the navaaMsha occupied by
Jupiter is aspected by Jupiter and Shukra, this makes the Jataka a devotee of his
Guru.” Jupiter is the karaka for one’s Guru. Now if we remember Kalpadruma yoga
we can see how strength of the dispositor of lagnesha and the NavaMsha lord of the
navamsha occupied by him (and its dispositor etc) grant strength to lagnesha. Here
the same principle appears to have been applied and thus the navamsha dispositor of
Guru being aspected by the only two full time benefics who are both themselves
Gurus (one of the Gods and other of the demons), strengthens the 9 th bhava, which is
also the mUlatrikona Rāshi of Guru in natural zodiac, indicating besides others Guru
and as such this leads the Jataka to be devoted to his Guru.
2) Jataka Tatva, Chp 3 Prakirna Tatva, Navama Viveka, Verse 89 & 94
Verse 89: If Rahu or Sun occupy the 10th house, the native shall have the opportunity to bathe in the
Ganges.
Verse 94: If Mercury or the lord of the sign occupied by him is in the 12th house, the native shall have
the luck of bathing in the Ganges.
Guru Shri Chandrashekhar Sharma:
1) Rahu occupying the 10 th bhava leading to one taking a bath in holy river Ganga is
mentioned in many classics. Mahadev Pathak adds Sun also to this position. As a matter of
fact he has associated Ganga bath with most of the natural benefics when connected with
the 3 rd , 9 th , 10 th bhavas and in exaltation in rasis etc. But let us look at the combination under
discussion and try to understand the logic behind Ganga bath being the result of the yoga.
I think the primary reason is that some authorities consider that the 10 th house is also
related to conducting the final rites of father after his death. I tend to agree with this as 10 th
is 2 nd (the bhava of wealth) from 9 th , the bhava for father and since, for a Hindu, the most
important wealth is final emancipation that is only possible if son performs the last rites of a

1266
father. In Hindus these last rites have, traditionally, been conducted on the banks of River
Ganga during which one also takes a bath there. Rahu is said to represent our desires to remain
on the martya loka (Mortal universe) and his going to the 10 th signifies end of such desire and
liberation for the father this to my understanding is on account of the fact that when Rahu is in the 10 th
Ketu the granter of Moksha (Moksha Karaka) occupies the apex of Moksha Trikona; that is the 4 th
bhava. Thus Rahu in the 10 th is said to lead to bath in Ganga. The reason Sun is also added
here might be as Sun being Karaka for the father and its being positioned in the 10 th
aspecting the 4 th and would indicate liberation of the father and, in turn, the son that is the
jataka, being able to take bath in river Ganga.
2) In case of Mercury or its dispositor in 12 th leading to bath in Ganga, the logic appears a bit
more tortuous. It seems that here (as with Sun connected with Ganga bath) karaka for
relatives (Gyati karaka), that is Budha, is considered. So Mercury or its dispositor going to
the 12 th which is the bhava of final emancipation is perhaps thought to make the final rites of
his relatives (not only father) in order to grant them final emancipation and for that purpose
the jataka may perform the last tires by bank of Holy Ganga and hence the reference to Bath
in river Ganga. Here again we find that use of karaka and the moksha Trikona is made to
conclude that the Jataka shall perform last rites of relatives and thus shall have an occasion
to bath in Ganga.
3) Jataka Tatva, Chp 3 Prakirna Tatva, Navama Viveka, Verse 113
If Jupiter is in the 6th house and the Sun is in the 4th, the native shall take to ascetic life without
necessary religious penance.
Guru Shri Chandrashekhar Sharma:
Iwould personally think that the translation of “tapohIna sanyaasi” as one who takes to
ascetic life without necessary religious penance may not exactly be right. It could mean
one who is some one who poses as an ascetic. And to me that appears to be more likely
in view of Jaimini sutra “ravigurubhyaam gurovavishvaasa”, and the fact that the primary
karaka for 9 th that is Sun occupies 8 th from it as Jupiter the karaka for Guru goes to dusthana
(6 th , 8 th & 12 th houses are termed as Dusthanas).
However assuming the translation to be correct, the logic for the yoga could be that
here Jupiter the karaka for religion, Guru, as in preceptor, and owner of the 9 th bhava in
natural zodiac is going to the 6 th that is 10 th from the 9 th indicating some fame due to
religion. However he is also Karaka for wealth, income and progeny so it is possible that the
Jataka may not undergo any religious penance. This is further consolidated as Sun the
karaka for atmabala is bereft of Digbala and he is lord of the 5 th bhava that is mantra pada
being positioned at 12 th from 5 th which is Mantra bhava (which happens to the 9 th from the
9 th ) leading to not undergoing the religious penance.
In order to put record straight, let me reiterate that I do not think these results will
ensue with the combinations given in the yoga and most probably the person will be one
who poses as an ascetic.

1267
I take shelter, in support of my interpretation, in the following shloka from Guru-GIta
which is conversation between Lord Shiva and Parvati given in Skanda Purana, where one
of the requirements for Guru is said to be that he should have himself undergone “tapa”, that
is penance and then only advise the students, besides other factors like Shruti meaning
scriptures, direct experience and logical deductions that are true mark of a Guru. A true
ascetic is also a Guru in the real sense and thus I think the translation of “Tapohina” as one
who merely poses as an ascetic not having gone penance is the right one.
ïuit> àTy]mEitýmnumanctuòym!,
çrutiù pratyakñamaitihyamanumänacatuñöayam |
ySycaTmtpae ved deizk< c sda Smret!.
yasyacätmatapo veda deçikaà ca sadä smaret||
4) Chp 3 Prakirna Tatva, Dasama Viveka, Verse 44 (Page 224)
If Jupiter is in the 1st or 4th house the native would engage himself in Govt or public work.
Guru Shri Chandrashekhar Sharma:
Personally speaking I do not think these results would ensue with placement of only
Jupiter in the Lagna or the 4 th , I would think more on the lines of the person being
one who either imparts knowledge (could be a teacher) or one who may be a
consultant or a Banker. However let us look at the probable astrological logic behind the said
yoga.
Many of Jataka Tatva shlokas derive their logic from Jaimini sutras. If we look at
Jaimini sutras we find that Guru does have connection with government, as his influencing
the 12 th from Pada lagna is said to make one spend due to taxes vide Adhyaaya 1, pada3, sutra
10, “guruNaa karamUlaat”. Then we again find sutra 35 telling us “maatari gurau shukre
candre vaa raajakIyaaH” indicating one to be a high government official if Guru (Shukra or
Chandra) is in trines to the Lagna lord or the 7 th lord. Even otherwise Guru is called the
Mantri or adviser to the King Sun. Thus when in the Lagna he aspects the 5 th bhava which
happens to be the rasi of Sun in natural zodiac and he therefore may be connected with
government work. His aspect on the 9 th would also indicate his caring for righteous
behaviour and so public work maybe mentioned. The logic for Guru in the 4 th giving
government work or public service may have to do with its aspect on the 10 th bhava which is
also called throne of the King and connection with it might be taken to make one take
government work or Public service as the 10 th bhava is also called “Maana Sthana” and Guru
in 4 th can certainly give honours to the Jataka which could be on account of his public
service. So personally I would think that while Guru in lagna would give government work,
for his position in the 4 th public work might be more prominent, especially in education
field.
5) Jataka Tatva, Chp 3 Prakirna Tatva, Dasama Viveka, Verse 101 (page 231)

1268
If Mercury is in Virgo Ascendant, Jupiter in Pisces, Saturn in the 11th house and Venus in Sagittarius
and Mars and Sun are weak, the native would be a King of Kings
Guru Shri Chandrashekhar Sharma:
I think the reference is to the following shloka:
kNya¼e }e H;e jIve laÉe mNde hye zu³e v³akaRblaE rajaixraj>.101.
kanyäìge jïe jhañe jéve läbhe mande haye çukre vakrärkäbalau räjädhiräjaù||101||
This means when Budha (Mercury) occupies the lagna in Kanyaa (Virgo) rasi, Guru be in
the Pisces, Saturn in 11th (in Cancer) and Venus be in the 4th occupying Sagittarius while
Mars and Sun are weak (obviously Mars occupies Cancer in the 11th bhava and Sun occupies
Libra the second bhava in debility and being lords of trika sthanas in debility in good bhava
gives viparIta rajyoga, the person becomes King of Kings. The translation is correct.
The logic is simple, the lord of the 10th occupies the lagna giving the jataka fame on his own
efforts, Venus is with digbala in 4th giving luxurious houses, vehicles etc., Guru in 7th in
own rasi aspects the lagna giving wisdom, the 11th giving wealth and as that happens to be
Cancer owned by Moon strengthening the mind, and the 3rd strengthening the bhava and
also making him one who cares for his bretheren. Mars though in debility being one
trishadaaya1 lord in another trishadaya house and giving good results of vipareeta rajyoga
being a trika lord (8th lord) in debility in 11th and Sun another trikesh (12th lord) in debility
in 2nd bhava giving rise to viparita raj yoga and Mars aspecting the 6th by aspect the ability
to overcome his enemies. Saturn in an upachaya (11th), which also happens to be its
1 Tri in Sanskrit means 3, Shada is 6, and Aaya is 11, thus “trishadaya bhavas” means 3 rd , 6 th and 11 th bhavas. Their
lords are functional malefics. When they occupy a trishadaya bhava not owned by them it is a Vipareeta
(contrary) yoga that is a good yoga. – Chandrashekhar Sharma

1269
multrikona bhava in natural zodiac that is the 11th and also lord of one trishadaya sthana
(6th) placed in another trishdaya sthana, gives him wealth. This is a classic case of all
benefics occupying Kendras and malefics occupying upachayas and trikeshas in debility in
bhavas other than trika bhava, resulting in vipareeta rajyoga leading to an extraordinarily
powerful rajyoga. I think in such a case, though the shloka does not mention it, Chandra
should be in the 7th conjunct Guru giving it pakshabala.
6) Jataka Tatva, Misra Viveka Verse 39
If Saturn and Venus combine in a single house, the native would be short sighted but conversant with
the art of writing books and painting.
Guru Shri Chandrashekhar Sharma:
I think the reference is to the following shloka:
ymaCDyaege=Lp†iòilRippuStkicÇveÄa.59.
yamäcchayoge'lpadåñöirlipipustakacitravettä||59||
The reason for Shani conjunct Shukra giving short sight is understandable (though
personally I think “alpa-drishti” means afflicted sight or one with deficient sight) as Shukra
is connected to Eyes and affliction to Shukra can cause problems with eyesight, however it
need not necessarily be only short sight. The author seems to think that Saturn afflicts
Shukra. Shukra also gives interest in painting and other art forms and being called Kavi
(poet) is also connected with poetry and also writing (Jaimini). However I would doubt if
Saturn and Venus being conjunct in any bhava will give these results. That is more likely if
they occupy the 3rd or more likely the 11th bhava. Personally I think that the word
“lipipustakacitravetta” indicates that the intent of the author in giving the yoga was to
indicate that Saturn and Venus being conjunct, the jataka will be having defective eyesight
and be either a clerk or seller of books or drawings/paintings. It is also felt that for this the
combination has to occur in the 2nd bhava.
7) Jataka Tatva, Chp 3 Prakirna Tatva, Saptama Viveka, Verse 164
If Saturn or Moon is in the 10th or the 4th house counted from Mars, the native could satisfy his wife
in Coition.
Guru Shri Chandrashekhar Sharma:
Moon and Mars being in square to each other leading to expertise in coitus is
understandable, as Moon is Lusty by nature and Mars has lots of energy and both
are young planets, and being in square they would become Paraspara karaka
(mutual causative agents) thus helping in satisfying the wife. In case of Saturn, however, if
Saturn is in 4 th to Mars the two planets would be aspecting each other, where as when
Saturn is in the 10 th from Mars both would be aspecting the 4 th and the 7 th from Mars. Mars

eing the lord of the 8 th in natural zodiac his connection with sexual organs is obvious.
However their nature is divergent and I must confess why they would lead to expertise, as indicated
by the author; just by this placement is beyond me to understand. The only reason would be that
Saturn may be able to constrain the hastiness of Mars and thus allow the coitus to last for a longer
period leading to the wife being satisfying. Again when Moon is in 4 th from Mars it gets aspect
of Mars, whereas when in the 10 th it is devoid of such an aspect.
So barring the Paraspara karaka (mutual causative agents) principle, at least I am not able to
fathom the reason behind the results attributed to this yoga, since none of the planets
involved are karaka for wife. Thus, though they may indicate good libido for jataka, unless
the reference to satisfaction of wife is a figure of speech to indicate his virility.
I would have understood Venus and Moon in square to be able to give the results in the yoga
attributed to Mars-Moon relative position as Jaimini says that when in Karakamsha
“raajakiyaaH kaaminaH shatendriyaashca shukre.” Venus also rules semen. But this must
remain my personal opinion.
1270

Sage Angiras Vidyashram
A
ngiras (, pronounced as "əngirəs"; nominative singular Angirā - , pronounced as
"əngirα:") is a Vedic rishi (or sage) who, along with sage Atharvan, is credited to have
formulated ("heard") most of the fourth Veda called Atharvaveda. He is also mentioned in
the other three Vedas. Sometimes he is reckoned as one of the Seven Great Sages,
or Saptarishis of the first Manvantara, with others being, Marichi, Atri, Pulaha,
Kratu, Pulastya, and Vashishtha Bharadwaja Maharshis was his descendant. His wife is Surupa and his
sons are Utatya, Samvartana and Brihaspati. He is a Manasaputra (wish-born-son) of Lord Brahma.
Other accounts say that he married Smrithy, the daughter of Daksha.
Guru: Shri
Shri daya shanker
Mr Shanker is not a theoretician but a great Sanskrit scholar & predictor of repute. His holiness
Jagadguru Shankaracharya of Kanchi Kamakotipeetham, Shree Jayendra Saraswati presented to him in
the Ekambareswar Temple of Kanchipuram ceremoniously the title and award in the name of great
prophet Nostradamus instituted by Express Star Teller, a monthly astrological magazine from Indian
Express Group i.e. “Nostradamus Award 1994” on 5 th
September 1995 for his world predictions 1994 published
in EST that came true. His contribution is great in
shaping the editorials and world predictions in “The
Times Of Astrology” where almost all the predictions
are accredited with trueness including the Predictions for
sulking milk by idols (1995), India’s Nuclear test (‘98),
Kargil war (‘99), Military Rule once more in Pakistan
(1999), Failure of Agra Summit (2001), Terrorists’ attack
in America (2001), Carnage in Nepal (2001) and Attack
on Indian Parliament (2001), Hindu Muslim Riots (2002),
Threat of assassination to Chandrika in Sri Lanka (2002),
Dissolution of Srilankan Parliament (2004), Debacle of
NDA Govt. at center and a Dark Horse becoming the
Prime minister of India (2004) and Winding up of
Disinvestments Ministry (2004), about Shankaracharya
(2004), Disaster and vast destruction through Calamity
(Tsunami) and Earthquakes (2004) Emergency in Nepal
(2005), Economy Crash In America (2008), Closure of
American banks (2008), Terror attack on Buildings in
India (2008), Heavy Fluctuations on Stock Exchange in
India and recovery(2008) etc.
Jataka Tatva Commentary
Let me first clarify that ‘Jatak Tatvam’ by Shri Mahadeva, is a compilation of
principles prevalent in general astrology at his time and the learned author has tried to
concise a few general principles from old as well as his contemporary horoscopy in small
Sutras. The book ‘Jatak Tatvam’ was meant to be a part of astrological curriculum for the
persons/students who wanted to know the principles of natal horoscopy. This book was

1272
meant to be a guide for the teachers of astrology. Unless, a teacher is well versed in the
science of astrology, these Sutras could not have helped him in teaching astrology as the
conciseness and brevity of the Sutras had to compromise of so many things that can find
place only in elaboration of the issue under consideration. The danger of misinterpretation
of these Sutras, thus, is always there in the hands of the otherwise ld. scholars who have not
realized fully the scheme of astrology.
The danger of interpretation of the Sanskrit text in such Sutras is also not ruled out as it
happened to interpolate the similar looking samskrit texts in such works during the Moghul
dominion in Indian history. Thus, while interpreting the Sutras of ‘Jatak Tatvam’ one
should not wonder if a few verses are found devoid of merit and misplaced being irrelevant
or unconcerned to the topic in hand. In this backdrop, I have tried to analyse a few verses for
the benefit of readers of ‘Saptarishi Astrology’ in particular and other keen students of Vedic
astrology.
1) Misra Viveka Verse 74
If the lord of the 1 st be in the 3 rd house and that of the 3 rd be in the 1 st , the native shall have very little
virility but will give happiness to the family.
Guru Shri Daya Shanker:
T
he ld. Translator Panditbhushana V. Subrahmanya Sastri has translated it as
above.
To my mind, neither this principle is based on sound logic of astrology and fits in
astrological scheme nor is it found to be true. It has self contradictory status i.e. the
native is supposed to be having very little virility and at the same time is supposed to bring
happiness to the family. In a traditional family atleast in India, if the person is devoid of
virility is hardly supposed to have his own children to complete the family and such persons
are not supposed to be liked by their spouses. Therefore, it cannot be expected that both the
observations of the author be fulfilled in case of mutual exchange of Lords of first & 3rd
houses present in a horoscope. Such combination is found in the horoscope of George W.
Bush, who became the most powerful President of America and had decent family with
children. Another example is of veteran film actor, Shashi Kapoor who had this
combination and has completed his family with two sons and one daughter. These two
persons are having the mutual exchange of lords of 1 st and 3 rd houses as mentioned but in no
way can be said that they have very little virility. Thus, according to me this verse is also an
interpolation in the original text of astrology. Neither the 1 st nor the 3 rd house is related to
the virility and nor are these houses detrimental to each other.

1273
2) Chp 3, Prakirna Tatva, Twelfth Viveka, Verse 36
If there is any equality between the planets belonging to a) 2nd and 12th b) 5th and 9th c) 6th and 12th
d) 3rd and 11th e) 4th and 10th houses, the native shall have to undergo imprisonment.
Guru Shri Daya Shanker:
T
he ld. Translator Panditbhushana V. Subrahmanya Sastri has translated it as
above.
Though in “Sangya Tatvam”, Verse No.30 on Page No.7 ‘Swa’ has been used to
mean 2 nd house, I do not think that the same meaning should be imported to for
this ‘Swa’ to be here. Here it should be first house being the native’s own individual identity.
Similarly, ‘Anka’ in the phrase “Sutankayo” should mean the 4 th house instead of 9 th . Hence,
the correct translation according to me would be that if out of the following pairs: 1) 1 st and
2 nd ; 2) 5 th and 4 th ; 3) 6 th and 12 th ; 4) 3 rd and 11 th and 5) 4 th and 10 th are having same number of
planets respectively, the native may suffer imprisonment or chained to be in isolation. The
logic according to me is that 12 th negates first and 4 th negates 5 th permanently whereas 12 th
negates 6 th and 4 th negates 10 th temporarily and therefore the position of planets in these
houses in pairs would not yield good results to the native. The pair of 3 rd and 11 th house
signifies violation and therefore, it may be treated as instrumental in such adverse periods.
The author appears to have done some rationalization towards the general principles of
Parashari wherein similar Yoga by the name of ‘Shrankhalabandh Yoga’ is prescribed to
form if equal numbers of planets are posited in the pairs of house i.e. 2nd and 12 th ; 3 rd and 11 th ;
4 th and 10 th ; 5 th and 9 th ; 6 th and 8 th and 1 st and 7 th . The veracity of such ‘Shrankhalabandh
Yoga’ is hardly proven. No such yoga is formed even in the horoscope of Charles Shobraj,
the biggest cheat who has been jailed so many times. Apart, from this nowadays many
Bollywood heroes, bureaucrats and politicians are being taken into judicial or police custody
but none of them has such ‘Shrankhalabandh Yoga’. At best, it can be inferred from this
verse that such a combination would hinder the chances of the native to achieve liberation,
the Moksh as they will only be chained in the material world.
3) Chp 3 Prakirna Tatva, Dasama Viveka, Verse 93

1274
If Jupiter is debilitated in the Ascendant and the lord of the 9th house is in the 8th and in a benefic
Navamsa, the native will be equal to a King.
Guru Shri Daya Shanker:
T
he ld. Translator Panditbhushana V. Subrahmanya Sastri has translated it as
above.
To my mind this verse suggests that ascendant should be Capricorn having Jupiter
in it and the 9 th Lord Mercury should be in Leo sign in the span of from 16 degrees
40 minutes to 20 degrees in the Nakshatra & navamsa owned Venus to have the benefit. The
author is of the opinion that such person will be equivalent to a King. This is also a general
combination. However, Mercury, apart from being 9 th Lord would also be 6 th Lord and the
degree occupied by Mercury would fall in the Nakshatra of Venus, the 10 th Lord. Thus,
despite Mercury being in 8 th house, would confer prominently the results of 10 th and 5 th
house which according to the traditional astrology constitute purely ‘Rajyoga’ as Venus is
considered ‘Rajyoga Karaka’ for Capricorn ascendant. Jupiter in ascendant Capricorn even in
debilitation would be in the Nakshatra of Mars, the 11 th and 4 th Lord and such Jupiter would
enhance the status of the person by bestowing large income and lot of assets in his
possession. However, this combination would work only if the position of Mars and Venus
is in the improving houses i.e. either of 1 st , 2 nd , 3 rd , 6 th , 10 th and 11 th houses.
4) Chp 3 Prakirna Tatva, Saptama Viveka, Verse 158
If Moon is in the 12th house and Venus is in the 7th the native will kill his own wife.
Guru Shri Daya Shanker:
T
he ld. Translator Panditbhushana V. Subrahmanya Sastri has translated it as
above.
To my mind this verse points out very general proposition. According, to me
Moon in 12 th does not always give instable mind and similarly, Venus in 9 th house
does not make a person always obsessed with the ideas of sex. There must be some other
combinations more prominent than this to suggest that such a native will kill his own wife.
According to me Moon in the 12 th house will keep the person in more peace of mind and his
spiritual leaning to inculcate wisdom in him not to be much haunted & affected with
association of women that are interpreted with the placement of Venus in 7 th house. This
combination alone cannot empower & allow native to kill any of the women in his
association, what to talk of his own wife. According to me, if readers find any of such
example, that should be analyzed for other reasons properly in that horoscope as killing his
own wife would engage the native into an act of volition denoted by the 11 th house and 3 rd
house simultaneously, alongwith the 6 th house the loss of wife.

1275
5) Chp 3 Prakirna Tatva, Saptama Viveka, Verse 44
If Moon is in the 9th house, the union will be with a woman far advanced in age.
Guru Shri Daya Shanker:
T
he ld. Translator Panditbhushana V. Subrahmanya Sastri has translated it as
above.
To my mind this verse appears to be an interpolation as neither the 9 th house nor
the Moon has any relation with the age of life partner or a partner in a cohabitation
to be older. In fact, 9 th house legalizes the co-habitation and therefore,
traditionally, it is considered for legal marriage and the wife is called Dharmapatni in
Samskrit as well as in common parlance in India. Moon is always considered beautiful and
younger in age. Therefore, the verse cannot be interpreted as that if the Moon be in the 9 th
house, the union will be with the women far advanced in age. No doubt, the phrase,
‘Vayodhik’ means literally older in age but when it has to be addressed with a woman to
qualify, then the phrase would have been ‘Vayodhika’ in place of ‘Vayodhik’. Therefore, if
at all, it is given to be any little credence, it should qualify the male native only and then, the
translation would be that if the Moon be in the 9 th house, the native will be able to co-habitat
with the women even in his advanced age. Nevertheless, this principal is, according to me, is
absurd and has no relevance and applicability. Just to point out to the readers how it is not
applicable and how it is incorrect to believe it to be part of original text of ‘Jatak Tatvam’. I
would refer to the horoscopes of Adi Shankarcharya, Amitabh Bachchan, George
Washington, Ian Thorpe, Lokmanya Tilak, Lord Curzon, Chandra Babu Naidu, M. G.
Ramchandran, Sant Tulsidas, Samarth Guru Ramdas, Satya Sai Baba, Swami Shivanand,
Maharshi Mahesh Yogi, Raman Maharshi, Ramanujacharya, Dr. S. Radhakrishnan, Shami
Kapoor, Shashi Kapoor, Shatrughan Sinha, Rashtra Kavi Ramdhari Singh Dinkar and
Industrialist V. H. Dalmia who are all having Moon in their 9 th house and their life partners
were not elder to them. Moreover, Mahatma Gandhi was having his Moon in 10 th house and
his wife Kasturbha Gandhi was elder to him. Similarly, the wife of Sachin Tendulkar is
elder to him whereas Tendulkar has his Moon in 4th house and definitely not in 9 th house.
All these horoscopes are easily available in the Book published by Nishkaam Peeth
Prakashan, the publication division of The Times of Astrology, by the title ‘The Times
Select Horoscopes’ from New Delhi. Therefore, my suggestion is that the astrologers and
the readers should not waste time in testing the veracity of this verse in ‘Jatak Tatvam’.
6) Chp 3 Prakirna Tatva, Panchama Viveka, Verse 216
The number of abortions one may have is proportional to the amount of malefic aspect – without
benefic aspects - upon the Navamsa indicated by the centre of the 5th bhava.

1276
Guru Shri Daya Shanker:
T
he ld. Translator Panditbhushana V. Subrahmanya Sastri has translated it as
above.
This Sutra is also finding place in Pancham Vivek in “Prakeerna Tatvam”.
According to me, it is to be noted that all the words are singular form i.e.
ekavachan of Samskrit in this verse. Therefore, it is not advisable that the words “Yavat”
and “Tavat” should be interpreted to give the sense of plurality. In my opinion, this Sutra
should be interpreted that if, the Navamsa falling in the 5 th house is aspected by a malefic as
much as it is also unaspected by a benefic planet, it should result into an abortion or
miscarriage, especially of the first conception as 5 th house denotes only first conception.
7) Chp 3 Prakirna Tatva, Panchama Viveka, Verse 175
When Aries, Leo or Aquarius is rising, malefics occupying it and the Sun is weak; Mars is in a dual
sign the native shall have children after the age of 30
Guru Shri Daya Shanker:
The word ‘Riksh’ is used by the author in the sense of a sign or Rashi whereas it could
also mean a constellation or group of stars. The ld. Translator Panditbhushana V.
Subrahmanya Sastri has translated it as above.
I respectfully beg to differ with him. The reason is that the author has not used any proposition
like ‘Wa’ to mean “or” or, ‘Cha’ meaning “and” as has been used by him in Verse 174 and 176
respectively.
The words ‘Paparkshe Papayute’ have to be taken into same context and according to me it
means that the particular sign of a malefic planet has the same particular malefic planet posited
in it; meaning thereby, this should be sign Aquarius owned by malefic planet Saturn and here as
per this Sutra, the Saturn should be posited in Aquarius sign itself. Apart from this, the Sun in
realization should be placed in ascendant meaning thereby the ascending should be Libra.
“Yugmarkshe” means Gemini sign and therefore, Mars should be in Gemini Sign. Thus, the
correct interpretation of this Sutra should be that in case of Libra ascendant, the debilitated Sun
is in the ascendant, the Saturn is in the Aquarius sign and Mars is occupying the Gemini sign,
the Native will have Progeny when he is above the age of 30 years. The question may arise as to
how I opine that the term ‘Paparkshe Papayute’ has been taken to mean only Aquarius sign and
not Capricorn whereas both the signs are belonging to the malefic planet Saturn and also, why
not Aries and Scorpio sign that are belonging to another malefic planet Mars. The answer is
very simple. Since the position of Mars has already been given i.e. to be in Gemini, the
‘Paparkshe Papayute’ has to be belonging to the other malefic planet Saturn only. It is only
Aquarius sign whose results are negated by the Lord of the sign i.e. Saturn itself as the other
sign of Saturn Capricorn falls generally in the 12 th house to the sign Aquarius. However, the
placement of Saturn in Aquarius enhances the result of Capricorn sign as Aquarius finds place

1277
second to Capricorn, second being improving house to the first. Moreover, this Sutra is finding
place in ‘Prakeerna Tatvam’, ‘Pancham Viveka’ bearing the various impacts on and results of 5 th
house, the house relating to Progeny i.e. children, are discussed. The 5 th house for ascendant
Libra, normally will have the sign Aquarius and Saturn, according to this Sutra will find place
in the 5 th house, the house under consideration. And the placement of Saturn in Aquarius will
improve the deterioration of the results of 5 th house being the 4 th lord also. In my considered
opinion, if the 4 th house is unoccupied, this situation may even deny the ‘Progeny’, at least the
first conception. The sign Gemini and Mars will be in the 9 th house, the 5 th when counted from
5 th house and whereas, the weak Sun being placed in ascendant. The author might be of the
opinion that when a cruel planet, i.e. Sun though weak, placed in first house, the other malefics
are placed in other Trine (Trikone) houses, the native may get at least delayed progeny, if not
denied. The denial could not be predicted by the author because he is of the opinion that a house
is fortified in case it’s rural occupies, the same house. I reserve my opinion on this principle too.
Perhaps he has given importance to Sun more because Sun becomes the 5 th Lord in the natural
Zodiac i.e. the horoscope of Kaal Purush. The classical texts do not consider Sun to be a pap
graha, therefore, I refrain myself to
categorize Leo sign to be ‘Paparkshe
Papayute’ here in this context. The
readers may ponder over it.

1278
Sage jamadagni’s Vidyashram
J
amadagni, was one of the Saptarishis (Seven Great Sages) in the seventh, i.e. the present
Manvantara. He was a descendant of the sage Bhrigu, one of the Prajapatis created by Brahma, the
God of Creation. Jamadagni has several children with wife Renuka, the youngest of whom was
Parashurama, an Avatara of Lord Vishnu.
Guru: Shri Deepak bisaria
D
eepak Bisaria, 53, is an experienced and technically accomplished astrologer with
strong predictive instincts. He is on the teaching faculty of the Institute of
Astrology of Bharatiya Vidya Bhavan since March, 1997. He underwent the two
year Astrology program here from 1993 to 1995. Before induction into the faculty in March,
1997, he was picked by Mr. K.N. Rao as sectional editor of Journal of Astrology. He also
wrote several articles for the Journal and contributed to several group research projects. His
book on Indian marriage in modern urban educated
society, published in October, 2008, is regarded as a
path-breaking exploration of marital astrology. He
has been writing the monthly Newsletter at
www.journalofastrology.com since 2009. Deepak
believes that one can be blessed with an astrological
sense only if it is in one's destiny. We should respect
the verdict of the almighty and handle this divine gift
with devotion and commitment of a devotee, he says.
Jataka Tatva Commentary
The source of present day Vedic astrology that we practice lies in millions of sutras
spread over thousands of books in virtually all Indian languages. Through the
centuries, India has been the proud creator of more than 600 panchangs
(almanacs)from 600 different locations, perhaps each unaware of the other. From Vedic
times, estimated at 20000 to 25000 years ago, Vedic knowledge coiled in sutras through struti
and smriti –listening and memorizing perhaps amazed anyone who reached them with
genuine earnest. Gradually they were put in manuscript and print form also. Some of the
sutras have been found to hold stunning revelations of predictive techniques, indicative
of the depth reached by our great rishis. Many shlokas, while standing alone, generate a
feeling of awe and admiration for the super science called astrology. Some make sense

1279
when aligned with other sutras and a few require informed interpretations. The uncovering
of these shlokas is an endless process and at times a delightful joy of discovery for an astroresearcher.
It is important to caution that some trash is also mixed up and therefore the
interpretations have to be made with utmost care. It is necessary to keep testing the meaning
derived after empirically examining various hypotheses using scientific and statistical
checks.
We have attempted to unravel some such sutras picked randomly from Jatak Tatva written by
Shri.Mahadevji Revashakarji Pathak of Ratlam. He lived between 1842 AD to 1888 AD Jatak
Tatva consist of five tatvas. The first three sutras selected for analysis are from ‘Prakirna
Tatva’ - dealing with the effects of 12 houses of a horoscope,
The brief interpretation of these sutras has come in from an understanding of them through
the thought process that has the elements of logic and experience acquired in Bhartiya Vidya
Bhavan under the guidance of Mr. K.N.Rao. Call them the first impressions. The
appreciation of these crisp 1-2 line sutras will differ from astrologer to astrologer. Never
mind, like astrology their interpretation has also to be an ongoing process. One has to keep
in mind that no word is final in astrology.
1) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 173 (page 162)
रे कोणेऽक गेहशैिथभयम ् ।
When the Sun is in the 8 th , 5 th or 9 th house there is danger from a dilapidated house.
Guru Shri Deepak Bisaria:
U
ndoubtedly, this relates to inheritance and paternal property. With the
Sun joining the 5 th , the house of grandfather (being 9 th from 9 th ) and of
children matters relating to inheritance can be logically implied. The 8 th
house is the house of inheritance and the ninth house is the house of the father.
The Sun is the soul for all and the significator of self (Lagna) and the father, the 5 th
house besides children and grandfather is also the house that indicates poorva janma
punya linking earlier births with it and the 9 th has many portions of the attributes
of the 5 th as it is the 5 th from 5 th (bhavat bhavam). On combining inheritance,
ancestral, past life links, malificence of Sun and Mahadevji’s own observations,
perhaps the shloka relates the dilapidated part to inheritance and paternal property.
2) Chp 3 Prakirna Tatva, Panchama Viveka, Verse 184 & 185 (Page 137)

1280
पुऽेशे नीचे मयुते काकवा।
If the lord of the 5th house is in his fall and associated with Saturn, the mother shall have
only one child
सुते शुबभौमातराे िऽिववाहेसानः।
When the 5th house is aspected by either Venus or Mars, the native shall be issueless
though he marries twice or thrice.
Guru Shri Deepak Bisaria:
W
ith regard to the A part it cannot be said unless the horoscope of the
mother or the dwadashamsha of the person is studied. The 5 th affliction
may have a limited influence on the siblings of the person as the 5 th
house is the 3 rd from 3rd (bhavat bhavam).
With regard to part B the results would vary from Lagna to Lagna. The aspect of
Venus and Mars could be helpful also depending on the lagna. Venus, represent the
seminal fluids and is rendered weak when placed in the 11 th from Lagna as it is with
less digbala there. Also, the 11 th being a trishadhaya does not help it much so far as
children are concerned. When the author says even if he marries twice or thrice, he
perhaps means that due to the influence of Mars and Venus on the 5 th house the
inclination to marry would be there. In modern context it can be interpreted that
Mars and Venus ignite inclinations to associate with the opposite sex when related
to the 5 th house.
3) Chp 3 Prakirna Tatva, Third House, Verse 39 (Page 90)
लागौ पापौ अनुजोिः।
If malefics occupy the 1st and 12th houses, the native shall have brothers.
Guru Shri Deepak Bisaria:
If malefics occupy the 1 st and 12 th houses, the native shall have brothers”
Standing alone this sutra may mean many things. Since malefics in 1 and 12 do
not affect the 3,5,9,11 so such configuration could mean good siblings. The 3 rd
and the 11 th are the houses for co-borns and the 5 th and 9 th are the bhavat bhavam
houses of these. However Lagna in paapkartari does not augur good for the owner
of the horoscope so far as the physical body and general well-being represented by

1281
the Lagna is concerned. He may be dependent on support from co-borns and other
well-wishers. In an almost reverse situation if there are benefics in the 1 st and the
12 th house and malefics in 3,5,9 and 11 it would mean strength for the Lagna but
weak support from co-borns and co-workers.
4) Chp 3 Prakirna Tatva, Panchama Viveka, Verse 35 (Page 119)
अंशाुते सपापौ चेौ मकृ त ् ।
If Moon and Jupiter along with a malefic are in the 5th house from the Navamsa occupied
by the Atmakaraka the native shall be a literary figure.
Guru Shri Deepak Bisaria:
If Moon and Jupiter along with a malefic are in the 5 th house from
Navamsha occupied by the Atmakarka the native shall be a literary figure.
This is a Jaimini principle. Jupiter signifies authorship. Surely this would take
one towards literary work but other alignments should also be examined. Moon
represents the mind and is sensitive to other planetary influences. The Influence of
Jupiter gives the Moon literary propensity, no doubt; Mars hardens it and makes
one unscrupulous and has been found to be a helpful combination for success in
business and for making money. Venus gives the romantic penchant. Mercury
gives the literary touch but both the mind (Moon) and intellect (Mercury) combine
adversely affect the nerves. Saturn brings in grief when with Moon and inclines
one to be a loner. Rahu-Ketu disturb the equilibrium and cause phobias and manias.
The inclusion of a malefic for authorship is perhaps due to the involvement of
printing where there is a need for a cruel planet.
5) Misra Viveka, Verse 3 Page 253
सुतेशो ज्ञेयुतिके वािग्वामबहीनः।
If the lord of the 5th, associated with Mercury and Jupiter, is in the 6th , 8th or 12th, the
native would show speech defect, devoid of learning or literary work.
Guru Shri Deepak Bisaria:
M
ercury and Jupiter, is in the 6 th 8 th or 12, the native would show speech
defect, devoid of learning or literary work. Not necessary although the
5 th house being the 3 rd from 3 rd signifies communication and Mercury is

1282
undisputed vani (speech) karaka, yet on a single configuration cannot be made.
Although Jupiter’s role so far as speech is concerned is limited to whether a person
lies or speaks the truth, it has certainly to do a lot with respect to knowledge.
Standalone predictions of speech defect or no success in literary fields on such
combinations is not advisable.
6) Misra Viveka Verse 47 (Page 258)
लेऽेऽक चे षे भौमेऽे मातािपतृघाती।
If Sun is in the 1st or the 12th house, the Moon in the 6th and Mars in the 7th, the native
would murder his parents.
Guru Shri Deepak Bisaria:
If Sun is in the 1 st or the 12 th house, the Moon in the 6 th and Mars in the 7 th , the
native would murder his parents. Not necessary. Sun and Moon signifies
parents and Mars in the 7 th is not good for the mother irrespective of the Lagna
as the 7 th is the 4 th from 4 th (bhavat bhavam of 4 th ) Mars aspecting the lagna 2 nd and
10 th would give aggression to the person, yet stand-alone this configuration should
not be made the basis of this rarest of the rare situation. There have to be multiple
afflictions in the birth chart, navamsha and the dwadashamsha for such an event to
take place.
7) Dasa Tatva, Verse 36 (Page 280)
पाकेशािधकग भुौ ानुितहार्िन।
During the dasa period of the Atmakaraka the native may suffer the loss of position/status
and that of wealth.
Guru Shri Deepak Bisaria:
D
uring the dasha period of the atmakaraka, the native may suffer the loss of
position/status and that of wealth. The rashi dasha where atmakarka is
placed is a difficult period. This has been explained in the brilliant book
on chara dasha by Mr. K.N.Rao. Even when the atmakarka is in the 10 th from the rashi
whose dasha is operating the owner of horoscope becomes prone to dangers and becomes
sensitive. This is found also whenever the transit Moon is over the natal Moon or

the Lagna. The person becomes sensitive during such transits. In muhurta, for this
reason, dangerous options like travel or mundan samskar Tonsure-shaving the hair
on the head for the first time is not recommended. The loss of position/status
would be dependent on the antardasha and pratyantardasha
as also on PAC (Position/Aspect/Conjunction)
of the dasha lords.
1283

1284
Sage Vashishtha’s Vidyashram
Vashishtha (विशष्ठ ) in Hindu mythology is one of the Saptarishis (Seven Great Sages Rishi)
in the seventh, i.e. the present Manvantara, and the Rajpurohit / Rajguru of
the Suryavansha or Solar Dynasty. He was the mānasaputra ("mind son") of Brahma. He
had in his possession the divine cow Kamadhenu, and Nandini her child, who could grant
anything to their owners. Arundhati (अरुं धित) is the name of the wife of Vashishtha. The star Mizar of
the stellar constellation Ursa Major is thought of as Vashishtha and the small one beside it, Alcor, as
Arundhati. Vashishtha is credited as the chief author of Mandala 7 of the Rigveda. Vashishtha and his
family are glorified in RV 7.33, extolling their role in the Battle of the Ten Kings, making him the only
mortal besides Bhavayavya to have a Rigvedic hymn dedicated to him. Another treatise attributed by
him is "Vashishtha Samhita" - a book on Vedic system of electional astrology.
Guru: Shri K S CHarak
Dr Charak needs no introduction to veterans in astrology. He is a surgeon by profession with
the qualification of MS (Surgery) and FRCS (UK). He heads the Department of Surgery in ESI
Hospital, which is a 600 bed hospital in New
Delhi. He started studying astrology whilst in
school. So by now, he has been in touch with the
subject for over 40 years having written about
ten books, only one of which is not on astrology!
He edited the Vedic Astrology magazine for 11
years, from 1997 to 2007. His books on Medical
Astrology are considered the traditional text
books on that subject. Known as one of the most
lucid writers of India on astro subjects he has
been a good friend of Saptarishis Astrology
since its inception. An extremely humble man
who has donated a major part of his life to
helping those who can’t afford medical facilities
in India.
Jataka Tatva Commentary
The Sutras that comprise the Jataka Tattvam of Mahadeva are highly authentic and
useful tools in predictive astrology. Short and crisp, they harbor within themselves
some of the most subtle principles of Vedic astrology mentioned in the astrological
classics from Parashara downwards. Since there are no explanations given, it is not always

1285
easy to understand the underlying astrological principles in these Sutras. One can only make
an attempt to unfold their meanings.
It is important to add a word of caution at the outset. Like all standard principles of
astrology, the principles depicted in these Sutras should not be applied verbatim. They
undergo several modifications in their expression depending upon the numerous additional
dispositions in the chart, including the vargas, the additional planetary influences, and the
dasha order. It is, therefore, incumbent upon the practitioner of Vedic astrology that he
applies these principles to the actual horoscopic charts only intelligently.
1) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 180 (page 163)
ूने कोणे जीवे पुऽिचाः।
If Jupiter should occupy the 5 th , the 7 th or the 9 th house, the native will worry about the son.
Guru: Shri K S CHarak
The above mentioned dictum has been stated almost verbatim in the Jatakalankara 1 .
The expression here is Putra-Chinta, literally worry about the son. This can be
taken to mean worry about progeny, i.e., worry about the sons as well as the
daughters. ‘Chinta’ or worry implies concern about the existence, delay or denial of progeny,
their general well being, or their health. It could also involve the relationship of the native
with his children. The 5 th is the house for progeny. Jupiter as the Putra Karaka, the
significator for progeny, in the 5 th house tends to cause suffering at the hands of children.
The 9 th is the alternate house for progeny, being the 5 th from the 5 th . In that sense, Jupiter is
the appropriate Karaka for this house and its placement in this house is not welcome. The 9 th
house is Bhagya, which implies status, well being, Punya as well as progeny.
Jupiter’s role in the 7 th house, in relation to progeny, appears a little strange. However, when
we realize that the 7 th and the 8 th houses in a native’s chart are essential for his child’s entry
into the physical world, the placement of Jupiter, the Karaka, in either of these houses
causing trouble to or through progeny becomes understandable. There is an additional
reason why Jupiter in the 7 th may not be welcome in matters related to progeny. Jupiter
obtains maximum directional strength in the east, i.e., the lagna. In the west, i.e., the 7 th
house, it has the least directional strength. The Putra Karaka with no directional strength is
not comfortable in matters pertaining to progeny.
1
Dr Charak has published Jatakalankara with an excellent commentary – A Must Read
Recommendation by Saptarishis Astrology.

1286
It may be emphasized here that in each of the above cases, it is the placement of Jupiter that
is considered adverse and not its aspect. Thus, Jupiter in the lagna or the 3 rd or the 11 th ,
variously aspecting the 5 th , the 7 th and the 9 th houses, is not considered adverse for progeny.
Additionally, Jupiter in the 5 th , the 7 th or the 9 th house is adverse only in matters of progeny.
It is not in any way adverse for the native’s health, learning, scholarship or
religious/spiritual inclinations.
2) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 118 (page 156)
अंशाुय चे केतुे नीलकुी।
The Moon in the 4 th house of Karakamsha, aspected by Ketu, leads to bluish-black discoloration of the
skin.
Guru: Shri K S CHarak
The term used here is Neela-Kushthi, or ‘bluish black leprosy’. All grahas are
supposed to cause Kushtha or ‘leprosy’ appropriate to their inherent natures. We
have to be a little careful here while translating the astrological classics into
English. While the exact translation of Kushtha into English is ‘leprosy’, which latter is an
infectious disease treatable with appropriate medicines, the word Kushtha has been used in
the astrological and ayurvedic texts to mean any skin lesion or discoloration which is
chronic and not amenable to easy cure.
The Moon in the 4 th house of the Karakamsha, afflicted by Ketu’s aspect, leads to bluishblack
discoloration of the skin. Karakamsha in the Jaimini system is equivalent to the
lagna. The Moon indicates beauty or facial luster. Its affliction can adversely affect the
appearance of the individual. The Moon signifies the outer membrane or covering, in other
words the very superficial layers of skin.
The 4 th house is an individual’s personality, his circle of friends, his public image or his
visibility in the society. The Moon’s affliction here leads to skin lesions on the exposed
parts of the native’s body so that they are visible to others and affect his public image.
The Moon in the 4 th house tends to expose the individual to the public, for good or bad.
According to Parashara, the Moon alone in the 4 th from the Karakamsha ensures that the
native have his first physical union with his wife (or sexual partner) under the open sky.
He probably cannot afford a house to shelter him in! So it is the exposure that has been
emphasized upon.
We do not subscribe to the concept that Rahu and Ketu have any special aspects like
Jupiter. Both Parashara and Varahamihira make no mention of the 5 th and 9 th aspects of
Rahu and Ketu. The aspect of Ketu mentioned in the Sutra under consideration is the

‘rashi drishti’ of Jaimini. Same results may be expected if the Moon in the 4 th from
Karakamsha is in the Rahu-Ketu axis, i.e., associated with either Rahu or Ketu.
3) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 141 (page 158)
माकर्योगे कं फरोगः।
The Sun-Saturn conjunction causes Kapha-Roga.
Guru: Shri K S CHarak
Diseases involving Kapha are loosely translated as phlegmatic illnesses. They
include such ailments as bronchitis, asthma, pneumonia, etc. They are often
associated with production of mucus and sputum. Convincing explanation about
why Sun-Saturn conjunction should lead to Kapha Roga is hard to find. However, when
the Sun and Saturn, respectively the father and the son who are hostile to each other, exert
a mutual influence on each other (through conjunction, aspect or exchange), both are likely
to suffer. The Sun is primarily of Pitta or ‘bilious’ nature, and signifies inflammation.
Saturn on the other hand is cold, and of Vaata or ‘windy’ nature, with tendency to lead to
poor body resistance, and proneness to illness. The Sun and Saturn together can lead to
debilitating inflammatory afflictions of the respiratory system.
4) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 57 & 61 (page 148/149)
ल गुरा दरोगी।
Jupiter and Rahu in the lagna cause dental disease.
षे राकेतू दऽधरे वा रोगी।
Rahu or Ketu in the 6 th causes disease in the teeth or lower lip.
Guru: Shri K S CHarak
Neither Jupiter nor Rahu or Ketu are in any way the significators for teeth.
However, Rahu the demon in the lagna does tend to disfigure the face. Jupiter in
the lagna under the influence of Rahu tends to suffer affliction, and this goes
under the name of Guru-Chandala yoga. Rahu in the 6 th has also been mentioned to cause
disfigurement of the face and teeth. We have to accept the classical dictum even if
sufficient explanation is not available with us.
1287

5) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 32 (page 146)
ये गुरौ िवधौ ज्ञे आयािरगे गुदाोणम ् ।
Jupiter in the 12 th , with the Moon and Mercury in the 11 th and the 6 th , leads to ulcer in the anal canal.
Guru: Shri K S CHarak
This is a relatively weak planetary disposition for causing any serious illness, unless
there are additional malefic influences here, or the lagna is excessively afflicted.
Jupiter in the 12 th may be good for religious or spiritual pursuits but is not protective
against ill health. With the Moon in the 11 th and Mercury in the 6 th (or vice versa), the two
inherently weak benefics fall in the mutual 6/8 relationship. Besides, they fall in the houses
that indicate disease (6 th ; and 11 th , i.e., 6 th from the 6 th ). Afflicted Moon-Mercury can lead to
skin disorders, allergies, and superficial (not too deep!) skin ulcers. The combination
mentioned here is likely to cause what is known as an anal fissure, a linear ulcer in the anal
canal. It is painful but eminently treatable.
6) Stri Jataka Chapter Verse 58 (Page 273)
मेऽमे पित रोगी।
The husband suffers ill health if Saturn occupies the 8 th house.
Guru: Shri K S CHarak
The 8 th house of the natal chart of a woman indicates her ‘Vaidhavya’ or
widowhood. By implication, it indicates the length of her conjugal life with her
husband or sexual partner. No graha in the 8 th house of a female native has been
praised by Parashara. That includes the benefics Mercury, Jupiter and Venus as well.
According to Parashara. The female native with Saturn in the 8 th houses tends to be
wicked, physically ugly, a cheat, and bereft of conjugal bliss. Malefics in the 8 th house of a
female native cause ill health to the husband. Saturn in the 8 th tends to delay widowhood
(unlike Mars which is much quicker in effect) but spoils the husband’s health. It makes the
husband grow old sooner so that the native eventually outlives him.
7) Chp 3 Prakirna Tatva, First House, Verse 112 (Page 44)
मृगे जीवेऽे िरःफे न सनी।
1288

1289
When Jupiter is in Makara rashi either in the lagna or in the 12 th , the native is not an ‘addict’.
Guru: Shri K S Charak
J
upiter, the best benefic, is debilitated in Makara or Capricorn. Its presence in the lagna or
in the 12 th house is mentioned here to be protective against ‘Vyasana’, loosely translated
as ‘addiction’. However, ‘Vyasana’ conveys many meanings, including addiction, loose
moral character, misfortune, lucklessness, fall, suffering, misery, and the like. A debilitated
Jupiter in the lagna or the 12 th house tends to protect the native against all the above
mentioned blemishes.
When Jupiter is debilitated in the lagna, it happens to be the lord of the 12 th as well as the 3 rd
house. According to sage Parashara, a debilitated 3 rd lord affecting the lagna by association or aspect
produces a Raja-yoga and, therefore, protects the native against any suffering or misfortune. On the
contrary, it enhances the status of the native. Third lord in the lagna generally makes the
native self-confidant and discriminating.
Jupiter’s debilitation in the 12 th house is not considered adverse either. Generally, debilitated
planets yield favorable results when located in the adverse houses. Twelfth is the house of
spending. Jupiter as a benefic in the 12 th house ensures that the native
spends his earnings (Jupiter here is the 11 th and 2 nd lord, indicating his
earnings and wealth) on religious
and spiritual pursuits only. He is
unlikely to waste his money on anything immoral or ethically
incorrect.

1290
Sage Atri’s Vidyashram
Attri is the Rishi present in all Manvantras. He was among the three main seers who propounded the
sacred thread (after Brihaspati) which has three strands symbolizing Creation (Brahma and the letter
A), Sustenance (Vishnu and the letter U) and Dissolution (Shiva {m} and the letter M). Together these
three strands show the vow that a Brahmin takes to recite and adhere to “Aum." Brahmarsi Atri is the
seer of the fifth mandala (book) of the Rigveda. He had many sons, including Soma, Datta, and Durvasa, who are
the incarnations of the Divine Trinity Brahma, Vishnu, and Rudra. He is among the Sapta Rishi (seven luminous
or eternal sages in the sky) symbolized by the great bear and the seven stars around it. Named Megrez in Latin.
The star is also considered as δ (Delta) or the 4 th star in the Great Bear constellation.
Guru: Shri Steven stuckey
Steven Stuckey (Shastrakara Das) began his study of Astrology in 1968. He started
teaching classes in both Western sidereal and Jyotish techniques in 1979 and was instrumental
in the initial introduction of Jyotish in the
United States. He currently resides in southern
Oregon where he continues to teach and advise
an international clientele. He is no doubt famous
for his predictive skills but more important as per
us is he is one of the kindest astrologers you will
ever find. He may be reached by email at:
shastra@gotsky.com
Jataka Tatva Commentary
1) Chp 3 Prakirna Tatva, Panchama Viveka, Verse
149 (Page 132)
येशे ख़ाे िवपुऽः।
If the lord of the 12 th house is in the 10 th or the 1 st the native shall not have sons.
Guru Shri Steven Stuckey:

1291
There is a very clear distinction being made in this shloka between male and female
progeny--as the placement of the 12 th lord does not negate the birth of female
children. Nothing else is mentioned regarding the nature of the 12 th lord or of the
situation of the 5 th house and its lord, or of the strength or weakness of Jupiter as the karaka
for both the 5 th house and for progeny—some of the things that we may normally look at to
determine the sex of the child or for the likelihood of actually having children.
We might think that it is the author’s intention to have us assume that when he is speaking
of the 12 th lord, he is in fact talking about the 8 th lord from the 5 th . In this case the 8 th lord
would occupy the 9 th house and the 6 th house from the 5 th . These placements might cause
some damage to the interests of the 5 th house or to the happiness or health of the children,
but how would it limit the male issues and permit the female
I believe if we take the author at his word and assume that we are dealing with the 12 th , the 1 st
and the 10 th from the lagna, perhaps we may find a simple and logical explanation for this
shloka.
The Kendras are considered the most powerful houses in the chart in general and of those,
the 10 th and the 1 st are the most powerful in that order respectively. The 10 th because that is
the area where the Sun shines the brightest at midday and the 1 st because, not only is it
representative of sunrise but it also rules the energetic passion, physicality and main
direction of the life. Planets placed in the Kendras and especially in these two houses, give
an emphasis towards a strong and active life.
If we think of the natural meaning of the houses in terms of male verses female energy or
active verses passive energy, and lacking any signs or planetary placements to help guide us,
we might make an assumption that the 10 th and the 1 st houses are the most active and
therefore the most male dominated of the twelve houses.
In contradistinction to houses 10 and 1, we have house 12. An Apoklima or cadent house, it
rules the background of life, away from the limelight. It can also rule confinement or
imprisonment, spiritual renunciation, time spent in ashrams, loss of authority, expenditures
illness etc. The 12 th house may be the least ‘material’ of all houses and in fact one might argue
that it is the house most directly opposite to the energetic and forward movement of life as
represented by the kendras.
If we combine the energies of the 12 th house with those of the 1 st and 10 th , by placing the lord
of 12 in those houses, we may certainly take something away from the ‘thrust’ of life and
lessen significantly the male energy of the chart. Of course here we are talking about the
basic predisposition of the native himself and not his children. Is it possible that the author of
our shloka was inferring that the balance between the male and female energies in a person’s chart is a
factor in determining the sex of the children
Lord of the 12 th in the 1 st is generally considered detrimental to the physical body and life
force and tends to humble the person who has it in some way. If the person otherwise has a

1292
good chart for spiritual life, then this placement may enhance the spiritual side, otherwise it
may serve as a weakening and frustrating factor and prevent one from fully expressing his
ego drives in the material world. The lord of the 12 th in the 10 th can act in a similar manner
by frustrating one’s desire for power, fame and recognition.
The 1 st and 10 th houses, if fortified, will allow the native to push forth many of his objectives
in the world through ways typically stereotyped as masculine or male by being aggressive
and assertive, authoritative competitive, forceful and confident.
The 12 th lord interference with this ego expression may make one more introverted, shy,
humble and yielding and in this way may exert a more feminine influence upon the chart. Would
this influence be enough to minimize or deny the birth of male children of the native We
couldn’t say for certain, but it is one possible explanation for the rationale behind this
shloka.
One can find many examples to both prove and disprove this shloka. Something additional
to consider here is the location of the 12 th lord in both the Rasi and Bhava chakras as there
can often be a difference in its placement between the two charts.
One very excellent example that proves the merits of the shloka is the chart of Jeff Bridges,
winner of this year’s Academy Award for best actor. His data is Dec. 4, 1949 @ 11:58 PM
PST in Los Angeles, Ca. Jeff has three daughters only, so it is certainly not through a lack of
trying that he has no sons.
2) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 46 (page 147)
िसंहे वा कक चाक क्षयी।

1293
If Moon and the Sun are in Leo or Cancer, the native shall be a T.B. patient.
Guru Shri Steven Stuckey:
To help us understand the rationale behind this shloka, it might be helpful to
understand a few facts about TB.
Tuberculosis has been around for many thousands of years. Despite effective
treatment today with antibiotics, T.B. is still considered a major disease in developing
countries, mainly due to a rise in HIV infections and a neglect of adequate control programs.
The infection normally begins in the lungs but may spread to other organs such as the
throat, stomach and intestines. The disease is caused by a tiny bacterium and is contracted
much as one would catch a cold, by sneezing, coughing etc. There is a latent form also where
one may have been infected but does not develop the disease due to its suppression by the
immune system. Generally it seems that a constitutional weakness, lowered immune
function, unclean living conditions or poor nutrition may all contribute to making one
susceptible to the disease.
Mahadeva is pairing together the Sun and Moon in either Cancer or Leo as one cause for
contracting TB. The Moon naturally becomes the focus here as it is extraordinarily weak
when in combustion. Even if out of the combustion range, it essentially has no light and is
obliterated by the Sun. As Moon rules the mind and emotions, it is a powerful factor for
health in general and its affliction can lead to both mental and physical disease. The Moon
therefore may be the most important planet underlying a strong immune system. And as
stated before, one with a weakened immune system may be more susceptible to TB (and
many other diseases as well).
Beginning from Aries, the 4 th and 5 th houses of the Kalapurusha, Cancer and Leo
respectively, are generally related to the lungs, heart, stomach and upper abdomen. A
weakened and afflicted Moon in Cancer or Leo may thus lead to disease in the chest cavity
or upper abdomen.
While malefics such as Saturn and Rahu and a weakened lagna and lagnesh are more often
associated with TB, the focus on the Moon points to contracting the disease by undermining
the health primarily due to a mental affliction. Naturally a certain number of the charts with
these Sun/Moon conjunctions would also include the Nodes during eclipse times, thus
bringing harm to the Sun also.
Astrological predictions must always be considered for time and place under which
planetary combinations are occurring. Although we can find many examples today of natal
charts that possess the above conjunction of Sun and Moon, with no hint of TB present in
the life, we also have the added factors of improved medical care with vaccines and
antibiotics that target TB, sanitary living conditions and better nutritional standards that
may help to offset a natal predisposition to contract the disease.

1294
3) Chp 3 Prakirna Tatva, Saptama Viveka, Verse 129 & 130 (page 180)
दारपे सशुभे ूलनी भायार्।
If the lord of the 7th house is associated with a benefic planet the partner shall have large breasts.
मदेशे सपापे ी दीघर्भगा।
If the lord of the 7th house is associated with a malefic, the partner shall have a large clitoris and
private parts.
Guru Shri Steven Stuckey:
If the lord of the 7 th house is associated with a benefic the partner shall have large
breasts.
If the lord of the 7 th house is associated with a malefic, the partner shall have a large
clitoris and private parts.
The 7 th house and its lord are indicative of the partner and specifically the physical attributes
of the partner, as the 7 th becomes the 1 st house of the partner.
The 7 th lord’s associations and aspects would further define the physical characteristics and
overall health and fortune of the partner. Association with benefics would generally enhance
the partner’s status, appearance, health luck etc and conversely association with malefics
would increase the possibilities of ill health, misfortune, unattractive appearance etc.
A number of classical texts, including the Brihat Samhita and the Garuda Purana, describe
various aspects of women’s physiology. Well developed, firm and evenly proportioned
breasts are considered attributes of a ‘queenly’ disposition and thus are considered as more
desirable and therefore ‘benefic’.
Women possessing a ‘hidden’ clitoris are also in the favored category and thus by inference,
women with a large and protruding genitalia could be classified as less fortunate and thus
somewhat ‘malefic’.
Large genitalia for both sexes are considered less auspicious in general by ancient texts.
The 4 th house rules over the breasts and the 7 th and 8 th houses would describe the external
genitalia. Women whose own Rasi chart has Jupiter ruling or Jupiter and Venus occupying the 4 th (or
4 th from Chandra lagna) generally have large breasts. Planets in Cancer or the Moon’s association
with the 4 th lord may also increase the size of the breasts.

1295
Malefics, especially Saturn, occupying the 8 th house may give large genitalia for both men
and women.
The two shlokas point one generally in the direction of benefic vs malefic results of the 7 th
lord in association, but in practical examples of charts, these simple associations by
themselves, don’t often yield the results described in the shlokas.
4) Chp 3 Prakirna Tatva, Dasama Viveka, Verse 121 (page 233)
तुलोनचरेऽे भौमेाकार्ः ोगाः भूपितः।
If a moveable sign other than Libra is Ascending and Mars, Jupiter and the Sun are in their respective
exaltation, a King is born
Guru Shri Steven Stuckey:
The exaltations of Mars, Jupiter and Sun are all in moveable or cardinal signs and
therefore will all occupy kendras when a moveable sign rises. These placements
naturally also form Mahapurusha Yoga’s for Mars and Jupiter.
Libra lagna is excluded as both Mars and Jupiter become malefic by house rulership with Mars also
acting as Maraka or death inflictor by becoming lord of both 2 nd and 7 th houses. Sun by its rulership
of house 11 is also considered to be malefic by many authorities.
Capricorn lagna would not be entirely free from troubles as both Jupiter and Mars are
considered malefic by BPHS, although Mars’ rulership over house 4 improves its status
somewhat.
Cancer and Aries lagna’s would be the best, as the three planets are generally considered
benefic for these Ascendants, with the exception of the Sun as lord of the 2 nd for Cancer, and
that blemish may be ameliorated by Sun’s association with a benefic.
Sun, Mars and Jupiter are all mutual friends and their occupying the kendras in full force
could certainly bring about a kingly status to the charts owner. However, as with all yoga
combinations, each planet should be judged carefully for its many strengths and weaknesses.
Aspects by, or association with malefics, poor placement in varga charts, Rx motion,
papakartari yoga, and many other factors may render these combinations as merely
ordinary. This was the case in 1956 when these exaltations occurred while Saturn and Rahu
were in the sign of Scorpio and were thereby aspecting both Mars and Jupiter.
We would be hard pressed to find such a combination at full potential in the charts of the
world’s current political leaders or so called ‘kings’, as these exalted placements give a certain

1296
amount of good character along with power. These more benefic qualities seem to be
conspicuously absent from the majority of both military and political elites of our time.
These three planets in exaltation are not that common. The reason for this is that Mars is
required to be in Capricorn in the April/May timeframe only (when the Sun tenants Aries)
during a year when Jupiter is in Cancer. Mars occupies Capricorn every two years, but moves
in a backward motion through the various months as the year’s progress. For instance in 2009,
Mars entered Capricorn in late January, in 2011 it will enter in early January and in 2012 will
enter in late December. If we combine this motion with Mars’ Rx movement, and then
additionally require Mars to be in Capricorn only in the Spring during a year when Jupiter
tenants Cancer, we may be waiting a long time.
The last time the three planets were all in exaltation was the Spring of 2003. The time previous
to that was 1956 and before that, the year 1813. The next time this occurs will be in the year 2050.
In 2003, Prince Moulay Al Hassan, the heir apparent to the throne of Morocco was born on May
8 @ 6:40 AM GMT in Rabat, Morocco. His father and mother are the current King and
Princess of Morocco. In the celebration of his birth, his father released 9,459 prisoners from jail
and reduced the sentences of over 38,500 others. Prince Moulay has Taurus lagna along with all
the above exalted planets. Although his chart does not meet the requirement of a moveable
Ascendant, his Lagnesh Venus is also exalted in Pisces while his Moon occupies Pushya
nakshatra. From Chandra lagna therefore, Sun, Mars and Jupiter all occupy kendras.
Additionally, if we were to take two minutes off the birth time, then all three exalted planets
would also occupy kendras in the Bhava chakra.
On May 3 rd and 4 th of 2003 the Moon was also exalted, giving a total of five exalted planets. If
we place these planets in Cancer or Aries lagna, we indeed have a
combination for a very powerful
kingly personality who may currently be
walking among us. This same
combination will not happen again until
May of 2193.

1297
sage Bhrighu’s Vidyashram
Vasistha in Hindu mythology was one of the Saptarishis (Seven Great Sages Rishi) in the seventh, i.e.
the present Manvantara, and the Rajpurohit / Rajguru of the Suryavamsha or Solar Dynasty. He was
the manasaputra of Brahma. The star Mizar of the stellar constellation Ursa Major is thought of as
Vashisht and the small one beside it, Alcor, as Arundhati his wife. Vashisht is credited as the chief
author of Mandala 7 of the Rigveda. Vashisht and his family are glorified in RV 7.33, extolling their role in the
Battle of the Ten Kings, making him the only mortal besides Bhavayavya to have a Rigvedic hymn dedicated to
him. Another treatise attributed by him is "Vashisht Samhita" - a book on Vedic system of electional astrology.
Guru: Shri Dr. Suresh Chandra Mishra
Dr. Suresh Chandra Mishra is one of the most popular names in Hindi Jyotish having translated the
highest number of classics ever done by any modern author along with exhaustive commentary. Apart
from his mastery over sanskrit he has studied all branches of astrology and his book in English titled
‘Panchadhayee’ has been considered the rarest book in last 100 years
containing not to be found techniques alongwith applications. He was
also a regular contributor in the English magazine Vedic Astro.
Jataka Tatva Commentary
1) Chp 3 Prakirna Tatva, Ashtama Viveka, Verse 33 & 35
(page 188)
राौ खे सपार्ृितः।
If Rahu and Venus are in the 10 th house the native shall die of
cobra bite
खेऽक सुखे भौमे मेऽमे सपार्ृितः।
If Sun is in the 10 th house, Mars is in the 4 th and Saturn is in the 8 th the native shall die of a snake bite.
Guru Shri Dr Suresh Chandra Mishra:
R
ahu & ketu represent serpents in Vedic Jyotish. The word Mrityu or Mriti does not
always mean literal death. It can result in excessive physical and or mental trouble.
Since X house denotes mind, brain or head, such a combination may result in
disorder of worms spread over brain, infections or other such ailments and /or snake bite as
Rahu, a demon and Venus ( considered Guru of those) are combined in X. Here Venus must
have Markatwa for such an impact.
The Sun & Mars (heat and fire) respectively affect IV, the brain and Sukha, while Saturn in
VIII falls trine from Sukha. Hence, severe loss of Sukha from heat, fire or venom, radio
therapy etc.

1298
2) Chp 3 Prakirna Tatva, Ashtama Viveka, Verse 98 & 109 (page 196 & 198)
उयोगाभावेऽमभावािधितञ्यंशेशोाऊंािद गुणहेतुतो मॄुः।
When the aforesaid Yogas are not operative the cause of death shall be declared for the lord of the
decanate containing the 8th house (22nd dec from Asc) as fire, water etc according to its characteristic
मॄगाे िसंहवराहवृिकतो मे भुजतोऽे चौरा िशरतो मृुः।
When it is the 1st decanate of Capricorn, death shall be caused by a lion boar or Scorpion; if it is the
middle one, it shall be by a snake; if the last, it shall be by thieves, fire weapon or septic fever.
Guru Shri Dr Suresh Chandra Mishra:
This is an established fact of vedic Jyotish that the 22 nd drekkan is the most likely
cause of death when the VIII has no planet. One must refer to Drekkan appearance
as described by Parashar or VarahMihir
Rashi Makar pertains to water, wet area and serpents moving on earth and /or water.
The first Drekkan in Makar contains big sharp teeth, biting or piercing ability, hence, lion,
boar or scorpion are included.
The II Drekkan has black shining appearance in serpents, thus snake and the last one is
personified as a human with weapon and blanket, therefore, heat, fire, fire arms and thieves
are included.
3) Stri Jataka Chapter Verse 62 (Page 274)
सूयर्वाणादँयां जाता िवषाा।
She would be Visha Kanya, if born on a Sunday under Satabhishak on Dwadasi.
Guru Shri Dr Suresh Chandra Mishra:
Yogas based on the week day, Nakshatra, Tithi and other Panchnga factors have been
established after a long observation by sages, characteristics of such components and
effect of such combinations. Shatbhishak contains scatteredness in nature and
related to rain god Varun, the Tithi is labeled as Paksha Randhra (draining out good) and
the Sun lord of the day is the sole cause of water and life. This all in its combined form,
disburse good always in flushing out form.

1299
4) Stri Jataka Chapter, Verse 56 (Page 273)
अमे जीवे वा शुबे नगभार् वा मृ तापा।
If Jupiter or Venus occupy the 8th house the native would miscarry or have children born dead
Guru Shri Dr Suresh Chandra Mishra:
Under such Yoga, a female might suffer from disturbance in her generative organs
which can cause such effect. But Venus or Jupiter here in a strong rashi will not
show much obstacle in this regard. An adverse effect is increased when these are in
a weak rashi or own V house.
5) Chp 3 Prakirna Tatva, Ekadasha Viveka, Verse 20 (page 246)
भाग्येशााभेशशे सुखेशे धम वाहनसुखम ् ।
If the lord of the 11th house counted from the lord of the 9th is in the Navamsa of the Atmakaraka and
the lord of the 4th is in the 9th, the native shall have vehicles at his command.
Guru Shri Dr Suresh Chandra Mishra:
House IX being house of Punya or inherited comforts reserves all sort of luxuries.
Analysis of a house needs the house, its lord, Kaarak of that house, etc. In this
reference, XI from the rashi inhabited by IX lord is equally important. (refer
Panchadhyayee) the IX and XI lords give rise to good of a house or planet occupied by them.
6) Chp 3 Prakirna Tatva, Shashta Viveka, Verse 155 (page 160)
पापेऽे िऽकोणे गुिलके चौरभयम ् ।
If a malefic is in the 1st house and Gulika is in the 5th or 9th, the native should guard against thieves.
Guru Shri Dr Suresh Chandra Mishra:
Gulik is the super most entity among malefics, in such a Yoga the chart or lagna or
the native himself will have multiple bad effect on lagna. Here the word ^Chor
Bhaya* has implied meaning as crook, trick masters, Thugs, thieves and alike anti
socials.
7) Chp 3 Prakirna Tatva, Panchama Viveka, Verse 188,189,190,191 (Page 137)
Query: What is the logic of the number of issues here
धीेऽक शुभे िऽपुऽः।

1300
If the Sun aspected by a benefic is posited in the 5th house, the native shall be blessed with three
children
मृगेऽक जे सुते िऽपुऽ ् ः।
If Saturn occupy Capricorn in the 5th house, the native shall have three children
सुते मृगगे भौमे िऽपुऽ ्ः।
Mars in Capricorn in the 5th house shall grant three children to the native.
कुे मे सुते पपुऽः।
Saturn in Aquarius in the 5th house shall bless the native with 5 sons.
Guru Shri Dr Suresh Chandra Mishra:
The number of issues here indicates progeny more than one only. The Sutras have
literal compilation of an age
old reference book which in practice
varies in accordance of age,
era, cult and culture as well as
common vogue.

1008 Petals
The Nature of True charity
Once Arjuna asks Krishna, when every king, including the Pandavas are doing great charity
and giving away things to the poor generously. Then why Karna alone is praised for his
generosity.
Krishna, the next day, takes Arjuna to the outskirts and by his powers
creates a Golden and a silver mountain, and asks Arjuna to donate the
mountains to others, before Sun set. Arjuna, seeing the small
mountains, laughs and says, it’s not a big deal. So he calls everyone
from the surrounding villages and gives them a piece of the mountain
by breaking the mountain. But to his shock, he sees that the mountain
grows by the same size he breaks it and its almost sun set and even
after distributing to everyone and tired of the act, he almost gives
up, saying it’s his maya (illusion) and he can’t win over it.
Then Krishna sends for Karna just before sunset and asks Karna to
donate the mountains before sunset. Karna just calls two passerby,
asks one to take the golden mountain and the other to take the silver
mountain and walks away.
Krishna says to Arjuna - this is generosity. You were not liberal to
give away everything but Karna can give away anything to anyone and
that’s why he is great.