CHAPTER FIVE DETAILED STUDY OF DASADHYAYI Popularity of ...

425CHAPTER FIVEDETAILED STUDY OF DASADHYAYIDa¿¡dhy¡y¢ is the most valuable and popular Sanskrit commentary amongthe commentaries on B¤hajj¡taka of Var¡hamihira from Kerala by Talaku½att£rGovindabhaatiri. Though a number of commentaries are known onB¤hajj¡taka, many of them are not available.Among the available commentaries Da¿¡dhy¡y¢ is an outstanding treatisewith its comprehensive nature. Govindabhaatiri adds comparative andanalytical remarks wherever required with particular references to thecorresponding texts of the astrology. Da¿¡dhy¡y¢ is inclusive of a number ofreferences, quotations and explanations and thus is considered as the mostpopular among the commentaries on B¤hajj¡taka. This chapter discusses thespecific characters of Da¿¡dhy¡y¢ in detail.Popularity of Da¿¡dhy¡y¢Da¿¡dhy¡y¢ commentary is entirely different from other commentaries onB¤hajj¡taka due toa number of noteable charactors such as remarkable

426systematic representation, multimeaningness, usage of simple Sanskrit languageand above all discussions on all allied parts of astrology in brief but with extesivemeaning. Govindabhaatiri says that the commentary was written by him for hisstudents.

427´É®úɽþ½þÉä®úÉÉɺjɺªÉ Ê´ÉYÉÉiÉÉäSlÉÉæ%lÉ ªÉÉä ¨ÉªÉÉºÉ iÉÖ ÊɹªÉɴɤÉÉävÉÉlÉÈ ºÉÆIÉä{ÉähÉ Ê´ÉʱÉJªÉiÉä* 1One of the important peculiarities that can be seen in this commentary isthat Bhaatiri has given several meanings to each and every word and sentencecomprising to astrological views as well as different philosophies like ved¡nta,ny¡ya, yoga etc. This method is very useful to every student of astrology. Forexample when he comments the meaning of the verse ‘ªÉ& ÉɦÉÞiÉÉä¨ÉÚÌiÉi´Éä {ÉÊ®úEòα{ÉiÉ& 2 ’ he provides different meanings to the same verse.`Second meaning of the same verse is that the Moon is shining with theinfluence of the Sun; he is manifested by the Sun. It is proved by quotingS¡mbapaµc¡¿ik¡ and Aryabha¢ya 3 . And the third meaning highlights somepoints connected with astrology. Bhaatiri used the word ÉɦÉÞiÉÂcorresponding to the ‘mind’ due to the usage of the word‘¨ÉxɺiÉÖʽþxÉMÉÖ&’ by Var¡hamihira in the second chapter of1Da¿¡dhy¡y¢, p.12Ibid., p.13Ibid., Pp.1, 2

428B¤hajj¡taka 1 . Moon is the symbol of mind and water in astrology. Above saidinterpretations are given below ‘ªÉ& ÉɦÉÞiÉÉä ¨ÉÚÌkÉi´Éä É®úÒ®úi´Éä{ÉÊ®úEòα{ÉiÉ& {ÉÊ®úiÉ& Eòα{ÉiÉ& * ‘ºÉÖ¹ÉÖ¨hÉ&ºÉÚªÉÇ®úΨÉSÉxpù¨ÉÉ&’

429SÉäiÉxÉi´ÉÆ oùªÉiÉä* +lÉ´ÉÉ' ¨ÉxɺiÉÖʽþxÉMÉÖ&'

431ºÉÆʽþiÉɽþÉä®úɺEòxvɪÉÉä&={ÉÊnù¹ö]ÉÊxÉ*EèòÎSÉÊzÉʨÉkÉÉɺjÉÉÊhÉ {ÉÞlÉEÂò EÞòiÉÉÊxÉ* B´ÉʨÉnÆùVªÉÉäÊiÉÉɺjÉÆ ¹Éb÷RÂóMɨÉÖSªÉiÉä* 1 .Useful but incomplete astrological references made by Var¡hamihira inB¤hajj¡taka, are completed by Bhaatiri everywhere with extent meanings in tenchapters. For example in theverse‘½þÉä®úÉnùªÉºiÉxÉÖEÖò]Öõ¨¤É......ÊxÉiªÉ¨ÉäEäò** 2 ’ Var¡hamihiradidnot interpret the calculation to find out ‘lagn¡dibh¡v¡nayana’ in B¤hajj¡taka butBhaatiri has given full information and application in detail. He says ‘+jÉ+ÉSÉɪÉæhÉ ºÉ´ÉÇÉɺjÉʺÉrùi´ÉÉiÉ OɽþMÉÊhÉiÉ´ÉiÉÂiÉx´ÉÉÊnù¦ÉÉ´ÉÉxɪÉxÉÆ xÉÉäHò¨ÉÂ* iÉnùº¨ÉÉʦÉ& ÊɹªÉʽþiÉɪÉ|ÉnùªÉÇiÉä* 3 ’.Six limbs of astrology1Ibid.,1-4, Pp.20-212Ibid.,I-153Ibid., p.66

432Bhaatiri compiled all sections of astrology namely ga¸ita, muh£rtta,pra¿na, j¡taka, nimitta and saÆhit¡ in his commentary.VÉÉiÉEòMÉÉä±ÉÊxÉʨÉkÉ|ÉxɨÉÖ½ÚþiÉÉÇJªÉMÉÊhÉiÉxÉɨÉÉÊxÉ *+ʦÉnùvÉiÉÒ½þ ¹Éb÷RÂóMÉÉxªÉÉSÉɪÉÉÇ VªÉÉäÊiɹÉä¨É½þÉÉɺjÉä** 1Each and every part of astrology is introduced and explained by Bhaatiri.Astronomical theories in Da¿¡dhy¡y¢A number of astronomical theories of eminent scholars like Aryabhaa,Satya, Yavana, Garga and others are quoted by Bhaatiri in his commentary.When he explains the first verse ‘¨ÉÚÌiÉi´Éä1Ibid., p-20

433{ÉÊ®úEòα{ÉiÉÉɦÉÞiÉÉä ´Éi¨ÉÉÇ {ÉÖxÉVÉÇx¨ÉxÉÉÆ...’ 1of B¤hajj¡taka,Bhaatiri has refered to three sources namely Veda, S¡mbapaµc¡¿ik¡ andAryabha¢ya to explain and establish his views.In the same context Bhaatiri provides scientific information about theplanets. He says ‘+EæòxnÖù¦ÉÖ´ÉɨÉEÇòºªÉ+EæòxnÖùEÖòVÉÉÊnùÊnùCSÉGòºªÉ ¨É½þÒªÉÉä °ü{ÉÆ {ÉÎSɨÉÉʦɨÉÖJÉƧɨÉÊiÉ VªÉÉäÊiÉSÉGäò |ÉÉRÂó¨ÉÖJÉÆ MÉSUôxiÉSÉxpùÉnùªÉÉä OɽþÉ&MÉÉä±É°ü{ÉÉ& iÉjÉè´É κlÉiɺªÉ |ÉÉRÂó¨ÉÖJÉMÉiɺªÉ MÉÉä±É°ü{ɺªÉ ®ú´Éä&®úΨɺɨ{ÉÉnùÉiÉ ºÉÚªÉÉÇʦɨÉÖJÉÉvÉǦÉÉMÉÉ& nùÒ{ªÉxiÉä* 2 ’. HereBhaatiri states that the Sun is fixed permanently in the sphere. The Moon isshining with the influence of the Sun. ‘iÉjÉè´É κlÉiɺªÉ |ÉÉRÂó¨ÉÖJÉMÉiɺªÉMÉÉä±É°ü{ɺªÉ ®ú´Éä& ®úΨɺɨ{ÉÉnùÉiÉ ºÉÚªÉÉÇʦɨÉÖJÉÉvÉǦÉÉMÉÉ&nùÒ{ªÉxiÉä* 3 ’. Likewise he explains calculation for udayalagna,madhyamalagna, p¡t¡½alagna etc in Da¿¡dhy¡y¢. ‘+jÉ +ÉSÉɪÉæhÉ1Ibid., I-12Ibid., p.33Ibid., p.3

435´ÉÉ ®úɪÉÖnùªÉEòɱÉ&* 1 ’. Here he explains the problem for‘º´ÉnäùÉ®úɪÉÖnùªÉ¨ÉÂ’ with the quotings of Bh¡skar¡c¡rya. ¦ÉÚ¨Éä&MÉÉä±ÉÉEòÉ®úi´ÉÉiÉ º´ÉnäùÉÉänùªÉºÉ¨{ÉÉnùxÉÉªÉ º´ÉnäùÉSÉÉ®úÉ&ºÉÖºÉƺEÞòiÉÉ B´É º´ÉnäùÉ®úɪÉÖnùªÉÉ& ¦É´ÉÎxiÉ* 2In another context Bhaatiri gives the order of planets scientifically.Saturn, Guru, Kuja, Sun, Sukra, Budha and Moon are positioned in the solargroup respectively. To clarify this order Bhaatiri quotes a verse fromAryabha¢ya as ‘+Ê{É SÉ +xÉäxÉ ±ÉÉäEäòxÉ OɽþÉhÉÉÆ EòIªÉÉGò¨ÉÆEòɱɽþÉä®úÉÊvÉ{ÉiªÉGò¨ÉÆ SÉ ºÉÚSɪÉÊiÉ* ºÉ´Éæ¹ÉɨÉÖ{ÉÊ®ú xÉIÉjÉÉÊhÉ,iÉnùvÉÉxÉèSÉ®ú&, iÉnùvÉÉä MÉÖ¯û&, iÉnùvÉÉä ¦ÉÉè¨É&, iÉnùvÉÉä®úÊ´É&, iÉnùvÉ& ÉÖGò&, iÉnùvÉÉä ¤ÉÖvÉ&, iÉnùvÉSÉxpù&* iÉnÖùHÆò®úÊ´ÉVÉɨɮäúb÷¬¯ûÊvÉ®úÉ& ªÉä {É®äú SÉ iÉä ´ÉÒIÉhÉä nùÉÇxÉäªÉlÉÉGò¨ÉÆ +ÊvÉEòÉ& ¦É´ÉÎxiÉ*’ iÉlÉÉ SÉ +ɪÉǦÉ]õ& 31Ibid., p.862Ibid.,I-19.p.873Ibid., II-14.p.142

436¦ÉÉxÉɨÉvÉ&ÉxÉèSÉ®úºÉÖ®úMÉÖ¯û¦ÉÉè¨ÉÉEÇòÉÖGò¤ÉÖvÉSÉxpùÉ&*B¹ÉɨÉvÉSÉ ¦ÉÚʨɨÉÚÇrùÒ¦ÉÚiÉÉ%{ɨÉvªÉºlÉ&**Bhaatiri also notes pram¡¸a of k¡lahor¡krama by the phrase‘SÉ®úhÉÉʦɴÉÞÊrùiÉ& ðÁ¨ÉÂ>ðÁ¨É * SÉ®úhÉ& +vÉÈ , {ÉÉnùÉäxÉ°ü{ÉÆ SÉ®úhɨÉvÉæxÉ ºÉʽþiÉÆ{ÉÉnùÉäxÉ°ü{ÉÆ iÉiÉ {ÉÉnùÉäxÉ°ü{ɺÉʽþiÉÆ ºÉÉvÉÈ °ü{ÉÆiÉpÚù{ɺÉʽþiÉÆ ºÉÉvÉÈ °ü{ÉÊuùiɪÉÆ ºÉÉvÉÈ PÉÊ]õEòÉuùªÉÆ |ÉɪÉ&EòɱɽþÉä®äúÊiÉ ºÉÚÊSÉiÉÆ ¦É´ÉÊiÉ* 2 . He has discussed the ayan¡Æ¿a theorybased on the different opinions of different scholars like Par¡¿ara, Ma¸ittha,Aryabhaa, Haridatta, Yavane¿vara, etc. Although he has included these opinionshe has not mentioned such views for more accuracy.1Ibid., II-132Ibid., p.143

437Bhaatiri gives ample discussion about the function of ‘grahayuddha’ ofastrology based on the verse of Var¡hamihira asʴɪÉÊiÉ SÉ®úiÉÉÆOɽþÉhÉɨÉÖ{ɪÉÖÇ{ɪÉÉÇi¨É¨ÉÉMÉǺÉƺlÉÉxÉɨÉÂ*´Éè¹É¨ªÉÆ(+ÊiÉnÚù®úÉiÉ oùÎM´É¹ÉªÉä ºÉ¨ÉiÉÉʨɴɺɨ|ɪÉÉiÉÉxÉɨÉÂ** 1The verse ‘¨ÉvªÉÉi§É¹]õ&....’ 2 is commented by Bhaatiri as absence of husbandfrom the native place at the time of delivery of wife based on astronomical theories.From the 10 th bh¡va (madhyamalagna) to 4 th bhava (patalalagna), half part of it isrepresenting abroad and the other half is representing native place. 7 th bh¡va isalso corresponding to abroad. HereBhaatiri expressed the presence andabsence of husband according to planetary position with quoting the K¤À¸¢yalogically.‘¨ÉvªÉ±ÉMxÉÉnùÉ®ú¦ªÉ{ÉÉiÉɱɱÉMxÉ{ɪÉÇxiÉSÉGòÉvÉǦÉÉMÉÉä Ê´ÉnäùÉ& =kÉ®úÉvÉǦÉÉMÉ&º´ÉnäùÉ&* iÉiÉÉä ¨ÉvªÉÉi§É¹]äõ Ê´ÉnäùÉMÉiÉ

438{É®ú¨ÉÊ´É|ÉEò¹ÉÉÇiÉ MÉxiÉ´ªÉnäùɺlÉ

439Bhaatiri consideres the muh£rtta section of astrology as very important:‘iÉjÉ ¨ÉÖ½ÚþiÉÇÉɺjÉÉÊhÉ {ÉÖ®úÉiÉxÉè& EÞòiÉÉÊxÉ* 1 ’ Punna¿¿eri Nambiobserves that birthday, ¿r¡ddha and muh£rtta were calculated based onparahitaga¸ita. And Drgga¸ita is for j¡taka calculation 3 . The importance ofmuh£rtta can be seen in ancient works like R¡m¡ya¸a, Mah¡bh¡rata etc. It is wellknown that Da¿aratha fixed the coronation of R¡ma immediately on the advice ofVasiÀha as in the puÀyanakÀatra a good muh£rtta. In the Ved¡´gajyotiÀa ofLagadha (2500 BC), the muh£rtta is used mainly to find out good times to beginyajµas in past.´ÉänùÉ Ê½þ ªÉYÉÉlÉǨÉʦÉ|É´ÉÞkÉÉ& EòɱÉÉxÉÖú{ÉÚ´ÉÉÇÊ´ÉʽþiÉÉSÉ ªÉYÉÉ&*iɺ¨ÉÉÊnùnÆù EòɱÉÊ´ÉvÉÉxÉÉɺjÉÆ ªÉÉä VªÉÉäÊiɹÉÆ ´ÉänùºÉ ´Éänù ªÉYɨÉÂ** 41Ibid., Pp.20,213Op.Cit., Punnasseri Nambi Neelakanthasarma, p.1794Sabdakalpadruma, kanta II, p.550

440In Da¿¡dhy¡y¢ Bhaatiri has discussed the muh£rtta in detailVÉÉiÉEòMÉÉä±ÉÊxÉʨÉkÉ|ÉxɨÉÖ½ÚþkÉÉÇJªÉMÉÊhÉiÉxÉɨÉÉÊxÉ+ʦÉnùvÉiÉÒ½þ ¹Éb÷RÂóMÉÉxªÉÉSÉɪÉÉÇ VªÉÉäÊiɹÉä¨É½þÉÉɺjÉä** 5Bhaatiri realised about the importance of muh£rtta in its antiquity. He says‘½þÉä®úɺEòxvÉä iÉÖ VÉÉiÉEò|ÉxɨÉÖ½ÚþiÉÉÇÊxÉ ÊxÉMÉtxiÉä iÉjɨÉÖ½ÚþiÉÇÉɺjÉÉÊhÉ {ÉÖ®úÉiÉxÉè& EÞòiÉÉÊxÉ* 6 ’. Bhaatiri exemplifiedhere a number of verses about the5Op.Cit., Da¿¡dhy¡y¢. I-4, p.206Ibid., p.20

441muh£rtta based on good and bad ‘karmas’ (duties) of a person of his past life.ºÉÖJÉ nÖù&JÉEò®Æú Eò¨ÉÇ ÉÖ¦ÉÉ%É֦ɨÉÖ½ÚþiÉÇVɨÉÂ*VÉx¨ÉÉxiÉ®äú%Ê{É iÉiÉ EÖòªÉÉÇiÉ ¡ò±ÉÆiɺªÉÉx´ÉªÉÉä%Ê{É ´ÉÉ**...iɺ¨ÉÉiÉ ÉÖ¦ÉÆ Eò¨ÉÇ É֦ɺªÉ EòÉ®úhɨÉ¡ò±ÉºªÉ SÉÉxªÉºªÉ ªÉnùxªÉÊnùiªÉiÉ&*ÉÖ¦Éä iÉÖ EòɱÉä ÉÖ¦ÉEÞòiÉ ¡ò±ÉÆ É֦ɨÉÂ|ɪÉÉÊiÉ iɺ¨ÉÉÊnùnù¨ÉjÉ ÊSÉxiªÉiÉɨÉÂ** 1Application of muh£rtta in Da¿¡dhy¡y¢In the verse EäòÊSÉkÉÖ ½þÉä®úÉ...®úÉÊÉ{ÉÉxÉɨÉÂ* 2Bhaatiriinforms different opinions about hor¡dhipatya and drekk¡¸¡dhipatya. Bhaatirihas compiled hor¡ into j¡taka, pra¿na and muh£rtta. Related to muh£rtta he saysthat ‘päùCEòÉhÉÉ& ºªÉÖ& º´É¦É´ÉxɺÉÖiÉÊjÉÊjÉEòÉähÉÉÊvÉ{ÉÉxÉɨÉ I 3 ’that means the first drekk¡¸a for its own r¡¿y¡dhipa, the second is to the 5 th1Ibid.,p.162Ibid., I-123Ibid., 1-11

442r¡¿y¡dhipa and the third one is to 9 th bh¡v¡dhipa . Among these forms the first oneis prevalent in muh£rtta that applied by the word ‘EäòÊSÉkÉÖ’. He says‘EäòÊSÉkÉÖ

443divisions. One of them is starting from v¡ran¡tha as in ‘cakrakrama’ as Manda,Guru, Kuja, Ravi, Sukra, Budha, and Candra respectively. Another one is startingfrom 5 th planet of this order. But Keralite scholars follow it from only 6 th planet;and 5 th is followed only during the night. J¡tak¡de¿a clears it asÊnùxÉuùÉnùÉÉÆÉÉä ¨ÉiÉ& EòɱɽþÉä®úÉÆ {ÉÊiɺiɺªÉ{ÉÚ´ÉǺªÉ ´ÉÉ®úÉÊvÉxÉÉlÉ&*iÉiÉ& ¹É¹]õ¹É¹]õÉ& Gò¨ÉähÉäiÉ®äú¹ÉÉÆ ÊxÉÉɪÉÉÆ iÉÖ´Éä®äú·É®úÉi{É\SɨÉÉtÉ&** 1Bhaatiri says that twenty vin¡·ik¡ is corresponding to one k¡lahor¡ in which thefirst method i.e., begins from v¡r¡dhipa is used in muh£rtta. Bhaatiri says‘EòɱɽþÉä®úÉ iÉÖ Êuù|ÉEòÉ®ú&* +xªÉÉvÉÇxÉÉÊb÷EòÉuùªÉʨÉiªÉäEò&|ÉEòÉ®ú& Ê´ÉxÉÉÊb÷Ë´ÉÉÊiÉEòɱÉ

444{ÉIÉ& iÉjÉÉÊ{É ´ÉÉ®äúÉÉi|ɦÉÞÊiÉ {ÉIÉ& Ê´ÉvÉÉxÉä, +xªÉ& iÉjÉÉÊ{É´ÉÉ®äúÉÉnäù´É* 2 ’. He says ‘|ÉxÉä ´ÉÉ®äúÉ{É\SɨÉäÉÉnäù´É |ÉxÉä+xªÉ& {ÉIÉ& iÉjÉÉÊ{É Ê´ÉvÉÉxÉä ´ÉÉ®äúÉ {É\SɨÉäÉÉnäù´ÉäÊiɺɨ|ÉnùɪÉ&*’ Bhaatiri states it with a pram¡¸a of Garg¡c¡rya, the greatastrologer.EòɱɽþÉä®úÉÊvÉ{ÉÉSÉGòGò¨ÉÉuùÉ®úÉÊvÉ{ÉÉiÉ º¨ÉÞiÉÉ&*Ê´ÉxÉÉÊb÷EòÉ xÉJÉʨÉiÉÉ ¨ÉÉxɨÉäiɺªÉ EòÒÌiÉiɨÉÂ** 3Bhaatiri provides the importance of muh£rtta. If starting fromv¡ran¡tha that should be acceptable.{ÉÖjÉÉÊnù ¦ÉÉ´ÉʺÉnÂùvªÉlÉÉÇ& ÊGòªÉÉ {ÉÖƺɴÉxÉÉnùªÉ&*ʺÉnÂùvªÉÎxiÉ ¦ÉÉ´ÉxÉÉlɺªÉ ´ÉÉ®úIÉäjÉÉänùªÉä EÞòiÉÉ&** 42Op.Cit., Da¿¡dhy¡y¢, p.1903Ibid., II-21, p.1904Ibid., p.439

445Nimitta and ¿akuna in Da¿¡dhy¡y¢SaÆhit¡, one of the six limbs of astrology, deals with ¿akuna (premonitionof future events) the fortunes of large groups of people and nations, significance ofdreams etc. The Bhagavadg¢t¡ also has considered nimitta to indicate good andbad results as Arjuna says to K¤À¸a - ‘ÊxÉʨÉkÉÉÊxÉ SÉ {ɪÉÉʨÉÊ´É{É®úÒiÉÉÊxÉ EäòÉ´É *’ 1 .Bhaatiri introduces it as ‘ÊxÉʨÉkÉÉÊxÉ iÉÖºÉÆʽþiÉɽþÉä®úɺEòxvɪÉÉä& ={ÉÊnù¹]õÉÊxÉ*’. Although both are equal inapplication the Da¿¡dhy¡y¢ considers them separately. ‘EèòÎSÉiÉÂÊxÉʨÉkÉÉɺjÉÉÊhÉ {ÉÞlÉCEÞòiÉÉÊxÉ*’ 2 . When he comments the verse‘¨ÉiºªÉÉè PÉ]õÒ xÉÞʨÉlÉÖxÉÆ ..º´ÉSÉ®úÉSÉ ºÉ´Éæ**’ 3here he mentionedgood omens by explaining the meanings of each and every word of the same verseas living beings in water, flesh, twins, one who carry the pot, couples, weapons,musical instruments and their sounds, one who carries weapons, business man,1Bhagavadg¢t¡,1. 312Op.Cit., Da¿¡dhy¡y¢,I-4.p.203Ibid., I-5

446flaming fire, boat etc. ‘ÉÖ¦ÉÊxÉʨÉkɨÉÊ{É +xÉäxÉ ±ÉÉäEäòxÉ ,¨ÉiºªÉÉÊ´ÉÊiÉ ºÉÚSªÉiÉä* ¨ÉiºªÉÉÊ´ÉÊiÉ VɱÉSÉ®ú¨ÉÉƺɪÉÖMɱɨÉÂ*PÉ]õÒÊiÉ {ÉÚhÉÇEÖò¨¦ÉvÉ®ú&* xÉÞʨÉlÉÖxÉʨÉÊiÉ xÉ®úªÉÖM¨É¨ÉÂ*ºÉMÉnùʨÉÊiÉ MÉnùÉJÉbÂ÷MÉÉÊnùº´ÉEòÒªÉɪÉÖvÉvÉÉ®úÒ {ÉÖ¯û¹É&*ºÉ´ÉÒhÉʨÉÊiÉ ´ÉÒhÉÉ ´ÉäähÉÖ¨ÉÞnùRÂóMÉÉÆJÉ{É]õ½þÉtÆ iÉzÉÉnùSÉ*SÉÉ{ÉÒ xÉ®ú& SÉÉ{ÉvÉ®ú& {ÉÖ¯û¹ÉÊ´ÉÉä¹ÉÉnùɪÉÖvɦÉÞiÉ ºÉÖɺiÉ&*+·ÉVÉPÉxÉÉä +·ÉÉ°üfø&* ¨ÉEò®ú& {ÉÞlÉÖ®úÉä¨ÉÉxÉÉÆ ¦Éänù&* ¨ÉÞMÉɺªÉ&¨ÉÞMÉÉhÉÉÆ +{ÉÞ¹`ö¦ÉÉMÉnùÉÇxɨÉÂ* iÉÉè±ÉÒ ¸ÉÒ¨ÉÉxÉ ´ÉvÉǨÉÉxÉÉä´ÉÊhÉEÂò* ºÉºÉºªÉnù½þxÉÉ ºÉºªÉÉÊnù pù´ªÉÉÊhÉ * nù½þxÉɤnäùxÉV´É±ÉnùÎMxÉxÉÉ ´ÉÉ +ʦɨÉÖJÉÆ SÉ * EòxªÉÉ SÉ ¨ÉRÂóMɱÉÉÊxÉÊxÉʨÉkÉÉÊxÉ*’ 1 .1Ibid., I-5,p.37

447He considered not only the word meanings of this verse but also providesdescriptions that make pleasure to eyes, mind, and ears. He quotes a verse ofBhaolpala the great commentator of B¤hajj¡taka. ‘Éä¹ÉÉ&º´ÉxÉɨɺÉoùÉÉ&’- Éä¹ÉÉ& º´ÉxÉɨɺÉoùÉÉ& º´ÉxÉɨɸɴÉhÉäxÉnùÉÇxÉäxÉ ´ÉÉ oùRÂó¨ÉxɺÉÉäªÉÇjÉ |ɺÉÉnùÉä ¦É´ÉÊiÉ iÉÊzÉʨÉkÉÆÉ֦ɨÉÂ* iÉlÉÉ SÉ ¦É]Âõ]õÉä±{ɱÉ&’oùRÂó¨ÉxɺÉÉä |ÉÒÊiÉEò®Æú |ÉxÉä ºÉqùÉÇxÉÆ ªÉÊnù¸É´ÉhɨÉÂ*¨ÉRÂóMɱªÉpù´ªÉÉhÉÉÆ ¦É´ÉÊiÉ ÉÖ¦ÉÆ ÊxÉÌqùÉäkÉjÉ** 1In the commentary on the verse +ʦɱɹÉÎnÂù¦É&...ºÉÖiÉoù¹]äõ* 2 ,Bhaatiri applies nimitta as ‘=nùªÉIÉÈ +ʦɱɹÉÎnÂù¦É&’ and‘Ê´ÉMÉʱÉiÉÉäbÖ÷{ÉÊiɦÉÚºÉÖiÉoù¹]ä ’ the first part ‘=nùªÉIÉÈ+ʦɱɹÉÎnÂù¦É&’shows bad omens hearing or seeing of which may causedeath of a woman. Bhaatiri says-‘=nùªÉIÉǨÉʦɱɹÉÎnÂù¦É®úºÉÎnÂù¦ÉÌzÉʨÉkÉè&1Ibid., I-5,p.372Ibid., IV-6

448={ɸÉÖÊiÉÉEÖòxÉÉÊnùʦÉ& ºjÉҨɮúhɨÉäÊiÉ* 1 ’ and both words‘=bÖ÷{ÉÊiÉ’ and ‘¦ÉÚºÉöiÉ’ are corresponding to mind and eyes respectively.He explains it ‘Ê´ÉMÉʱÉiÉÉäbÖ÷{ÉÊiÉ ¦ÉÚºÉÖiÉoù¹]äõ-=bÖ÷{ÉÊiÉ É¤näùxɨÉxÉ =SªÉiÉä, ¦ÉÚºÉÖiÉɤnäùxÉ SÉIÉÖ¯ûSªÉiÉä * ¨ÉxÉÉä oùM¦ªÉÉÆnÖùÌzÉʨÉkÉä où¹]äõ ºÉiÉÒiªÉlÉÇ&* 2 ’. In the same context Bhatiri denotesbad omens by the word ‘ªÉ¨Éä’ that means death and evil. He says ‘ªÉ¨ÉäMÉÖʱÉEòÉxªÉÉÊnù |ÉäiÉOɽäþ +lÉ´ÉÉ ªÉ¨ÉɤnäùxɨɮúhɺÉÚSÉEòÉÊxÉ ÊxÉʨÉkÉÉÊxÉ ºÉÚÊSÉiÉÉÊxÉ* 3At the time of pra¿na so many bad and good actions that are related tomany factors like astrologer’s mind, ears, eyes etc are to be considered. InMah¡bh¡rata the great epic, at the time of war1Ibid., p.2542Ibid., Pp.2543Ibid.,p.255

449Arjuna feels bad omens because of anxiety of mind even at the presence of LordK¤À¸a. Nimitta is closely connected with our mind that feels good at the sight ofgood things and feels bad results at the sight of bad things 1 . Bhatiri observes inhis Da¿¡dhy¡y¢ as ‘nÖùÌzÉʨÉkÉMÉiɪÉÉä& Ê´É{ÉtiÉä {ÉÞSUôEò&*ºÉÖ{iÉɦªÉÌIɨÉqÇùxÉSUäônù¦ÉänùɪÉxɨÉÖhc÷xÉÉÊnùnäù½þMÉiÉnÖùÌzÉʨÉkɨÉÂ*´ÉvɤÉxvÉnÖù&JÉÉMɨÉɨÉRÂóMɱÉÊSÉxiÉÉ´ÉSÉxÉÉÊnù¨ÉxÉÉäMÉiÉnÖùÌxÉʨÉkɨÉÂ* ÉÖnÂùvªÉÉÊnù SÉ |ÉxÉEòɱÉä VÉɪÉiÉäSÉäiÉ EòɪÉÇEòjÉÉæxÉÉÇÉÉä ¦É´ÉÊiÉ

450here as bad symptoms. ‘ÊxÉʨÉkÉÆ iÉÖ GÚò®äú ´ÉvɤÉxvÉÉÊnù EòiÉÇÊ®úiÉκ¨ÉxÉ ´Éä¨ÉÊxÉ ºÉ¨|ÉÉ{iÉä +ɪÉÖvÉvÉÉÊ®úÊhÉ ´ÉÉ ÊxÉvÉxÉÉʸÉiÉäEÖòVÉä ´ÉÞIÉÉnùÉè {ÉiÉÊiÉ ´ÉÉ ÊxÉvÉxÉÆ ¦É´ÉÊiÉ* EÖòVÉÉEÇòªÉÉä&nùÒ{ÉÉnùÉè ½þiÉä ´ÉÉ ¨ÉxÉ漃 IÉÒhÉä ´ÉÉ +ÉÉä¦ÉxÉÆ ¦É´ÉiÉÒiªÉlÉÇ&* 1 ’Nimittas are reflecting good and bad results. Bhaatiri clarifies it withquotations taken from B¤hatsaÆhit¡. One whose birth is at the time of bad timesor in bad omens may caused to his own death ‘{ÉÉ{ÉÉ´näùxÉnÖùÌxÉʨÉkÉÉÊxÉ ´ÉÉSªÉÉÊxÉ* =SªÉiÉä nÖùÌxÉʨÉkÉÉÊxÉ {ÉÉ{É¡ò±ÉÆÊxÉ´ÉänùªÉÎxiÉ JɱÉÖ* iÉlÉÉ SÉ ºÉÆʽþiÉɪÉɨÉÂ’-1Ibid., IV-9.p.258-59

451+xªÉVÉx¨ÉÉxiÉ®úEÞòiÉÆ Eò¨ÉÇ {ÉÖƺÉÉÆ ÉÖ¦ÉÉÉ֦ɨÉÂ*ªÉkɺªÉ ÉEÖòxÉÆ {ÉÉEÆò ÊxÉ´ÉänùªÉÊiÉ {ÉÞSUôiÉɨÉÂ** 1Pra¿na and its application in Da¿¡dhy¡y¢It is already noted that astronomy and astrology are mainly divided intothree parts as siddh¡nta, saÆhit¡ and hor¡. The last one hor¡ is divided as j¡takaand pra¿na. In astrology j¡taka and pra¿na are main factors and both areprobably following similar rules also. Sarv¡rthacint¡ma¸i of Ve´kae¿a regardsboth pra¿na and j¡taka with equal importance.ªÉVVÉÉiÉEäò ÊxÉMÉÊnùiÉÆ ¦ÉÖÊ´É ¨ÉÉxÉ´ÉÉxÉɨÉÂiÉi|ÉÉÎxÉEäò%Ê{É ºÉEò±ÉÆ EòlɪÉÉ欃 iÉYÉÉ&*|ÉxÉä%Ê{É VÉx¨ÉºÉoùÉÉä ¦É´ÉÊiÉ |ɦÉänù&|ÉxɺªÉ SÉÉ%jÉ VÉxÉxɺªÉ xÉ EòÎSÉnùκiÉ** 2In India the pra¿na section must have been well rooted from remote past. Anumber of works on astrology are dealing with only pra¿na. Pra¿na meansquestioning, one who asks about himself his good or bad conditions to astrologer1Ibid., VI-1, p.3522Sarv¡rthacint¡ma¸i, I-5

452or Daivajµa. Nemicandrasastri refers that the pra¿na section must have beendeveloped at the age of Prthuya¿as, son of Var¡hamihira, approximately in the firsthalf of the 7 th century AD 1 . Anyhow the pra¿na section has been well developedlater with a number of valuable works like Daivajµavallabh¡ of Var¡hamihira,Sa·paµc¡¿ik¡ of Prthuya¿as, Pra¿najµ¡na or Ary¡saptati of Bhaolpala,Pra¿naprak¡¿a of Sr¢m£ladeva,1Op.Cit., Bh¡rat¢yajyotiÀa, p.4

453Pra¿nasindhu of Sr¢v¡sav¡nanda, Pra¿naca¸·e¿vara of R¡mak¤iÀ¸a,Kera½apra¿nasa´graha of unknown authorship, Pra¿najµ¡naprad¢pa of Jaimini,Bhuvanad¢paka of Padmasuri, Pra¿na¿iroma¸i of Sr¢pa¸·ita Rudrama¸i,Kera½¢yapra¿naratna of Sr¢nandar¡m¡pa¸·ita, Pra¿navaiÀ¸ava of Siddhan¡r¡ya¸aand Pra¿nabh£Àa¸a of Sr¢j¢van¡tha etc especially in Kerala.T¡mb£lapra¿na, Svar¸apra¿na, Devapra¿na Viv¡hapra¿na and the like aremore prevelant.. In Kerala, the work K¤À¸¢ya of K¤À¸a is an authoritative work onpra¿na section. All astrologers follow it as an encyclopedia of astrology, especiallyof pra¿na section.Da¿¡dhy¡y¢ of Talaku½att£r Govindabhaatiri is another systematicwork on astrology in which he included not only the commentary of B¤hajj¡taka ofVar¡hamihira but also discussed and applied pra¿na theories with the help ofmany valuable works on astrology for both purposes. Iakka Namputiri theauthor of Pra¿nam¡rga has composed it with the help of Da¿¡dhy¡y¢.+où¹]Âõ´ÉÉ ªÉÉä nùÉÉvªÉɪÉҨɠ¡ò±É¨ÉÉnäù¹]ÖõʨÉSUôÊiÉ*

454

455‘VÉÉiÉEò±ÉIÉhÉäxÉè´É |ÉxÉ¡ò±ÉÆ ÊxÉ°ü{ÉhÉҪɨÉÂ* iÉlÉÉÊ{ÉVÉÉiÉEò|ÉxÉÉè {ÉÞlÉEÂò Eò±{ÉʪÉi´ÉÉ EÞò¹hÉÉÊnùʦɮúÉSÉɪÉê&|ÉxÉÉɺjÉÉÊhÉ ®úÊSÉiÉÉÊxÉ* 1 ’.From these statements it may be assumedthat the pra¿na section was an oldest one. Bhaatiri has included pra¿natheories in it logically and systematically.J¡taka and pra¿na are compared to K¡lapuruÀa and human body. He saysthat ‘iÉiÉÉä +jÉ VÉÉiÉEò|ÉxɪÉÉä& EòɱÉ|ÉÉvÉÉxªÉÉiÉ EòɱÉ{ÉÖ¯û¹ÉºªÉ±ÉIÉhÉÆ |ÉlɨɨÉÖ{ÉÊnùªÉiÉä* 2 ’.Then he gives more details of pra¿na sectionand its rules. For example: Janmar¡¿I and ¡r£·har¡¿i as the primary sources ofpra¿na are explained here in detail. ¡r£·har¡¿i is the pivotal of pra¿na. He states it‘+κ¨ÉxÉ ¦ÉÚSÉGäò ªÉjÉ {ÉÞSUôEò& κlÉiÉ& ºÉ ®úÉÊÉ®úÉ°üføºÉÆYÉ& *{ÉÞSUôEäòxÉÉ°üføi´ÉÉiÉ +É°üfø&

456Govindabhaatiri introduces a verse showing synonyms of sign (r¡si) as‘®úÉÊÉIÉäjÉMÉÞ½þIÉǦÉÉÊxÉ ¦É´ÉxÉÆ SÉèEòÉlÉǺɨ|ÉiªÉªÉä* 1 ’. Here hestates that although these are synonyms of r¡¿i these are to be used in j¡taka andpra¿na differently. Bhaatiri says ‘®úÉÊÉ{ɪÉÉǪÉÉhÉÉÆ ¹É]ÂõEòiɪÉɹÉbÅ÷ÉɪÉÎSÉxiªÉÉ&* VÉÉiÉEäò¹ÉÖ ±ÉMxÉ®úÉÊÉ®äúEò&+{É®úÉSÉxpùÉÊvÉι`öiÉ®úÉÊÉ&,iÉiÉÉä®úÊvÉ{ÉÊiÉκlÉiÉ®úÉÊÉ&SÉxpù±ÉMxÉÉÆÉ®úÉÊÉSÉ

457addresses it by the words ‘|ÉxÉÉnùÉè’ ‘|ÉxÉÉɺjÉä’ etc in advance.Although j¡taka deals with predictional part, the pra¿na part keeps moreaccuracy in results. NaÀapra¿na, Bhojanapra¿na, MuÀipra¿na, Corapra¿na,Viv¡hapra¿na, Devapra¿na etc are notable in this regard. The technical termdrekk¡¸a is an important factor of astrology it is powerful and makes accuracy inresults. ‘päùCEòÉhÉÉ& ºªÉÖ&

458he pointed out different rules about hor¡·hipa and drekk¡¸¡dhipa. One of them isthe first hor¡ which belongs to its own r¡sy¡dhipa and second hor¡ belongs toeleventh bh¡vadhipa. It may apply some places mainly powerless states of the Sunand Moon. But Var¡hamihira begins as ‘¨ÉÉiÉÉÇhbä÷xuùÉä& 4 ’ that means if Sunand Moon positioned in ojar¡¿i likewise Moon and Sun in the yugmar¡¿i arehor¡dhipas respectively. Here Bhaatiri has concluded and solved that as thesecond one is to be used in j¡taka and first one can be4Ibid., I.11

459used in pra¿na: ‘|ÉlɨÉÉäHò½þÉä®úÉÊvÉ{ÉiªÉÊ´ÉÊvÉVÉÉÇiÉEäò, {ÉÖxɯûHò&|ÉxÉä,

460many informations relating to astronomy, astrology, and other allied subjects.Hence one can infer that the astrology was prevalent at that time. Before the age ofR¡m¡ya¸a also the astronomy and planetary calculations were well established.Deviprasad Catopadhyaya says that the Indus civilization must be knowncalculations for yajµavedi. In the the study of Sulbvas£tras, descriptions of‘bricks’ of old age are mentioned 2 .Since the age of Ved¡´gajyotiÀa of Lagadha (2500 BC) astronomy had beendeveloped with muhurtta section by that time. Through the changes of time, theplanetary calculations and predictional part were also developed. It was creditedmainly to Keralite astronomers. A number of astronomers wrote astronomicalworks and astrological works from Kerala in this regard.Talakku½att£r Govindabhaatiri provides such informations in hiscommentary. He says about the popularity of ga¸ita in astrology ‘

461|ÉÊiÉ{ÉÉtäiÉä* 1 ’. He not only provided valuable informations about of ga¸ita butalso prescribed about good astrologer. An astrologer must know all classicalsciences especially ga¸ita. He quotes a verse from J¡takasa´graha.ªÉÉäMÉä OɽþÉhÉÉÆ OɽþhÉÉEÇòºÉÉä¨ÉªÉÉä¨ÉÉêfø¬ä iÉlÉÉ´ÉGòMÉiÉÉè iÉÖ {É\SɺÉÖ*

462±ÉRÂóEòÉänùªÉ|ÉÉhÉè¨ÉÇ vªÉ±ÉMxɨÉÉxÉÒªÉiÉäÉÚxªÉÉÊpù®úºÉ°ü{ÉÉÊhÉ ¦ÉÚiÉ®úxwɨÉÖxÉÒxnù´É&{É\SÉÉÊOÉ®úxwÉÉÊÉxÉÉä ¨Éä¹ÉÉnùÒxÉÉÆ ÊxÉ®úIÉVÉÉ&** 1While the explanation of the bh¡vasandhi and its calculation he quotes verses fromPar¡¿arahora of Par¡¿ara. ‘+ɺÉzɦÉɴɪÉÉäªÉÉæMÉÉvÉÈ ¦ÉɴɺÉÎxvÉ&*¦ÉÉ´ÉÉ®ú¨¦ÉɴɺÉÉxÉ|ÉnäùÉ&

463EòɱɤɱÉÆ SÉÉxÉäiÉÖ¨ÉÖ{ÉɪÉ& =Hò&*+lÉɪÉxɤɱɨÉÉSÉɪÉæhÉÉxÉÖHò¨ÉÊ{É ¨ÉªÉÉ +jÉÉɺjÉÉxiÉ®úÉnÖùSªÉiÉä* 1 ’. Another peculiarity is that Govindabhaatiridiscussed different methods of astronomical theories of all ancient famousastrologers like Satya, Ma¸itha, Par¡¿ara, Yavana, Maya.In the seventh chapter, ¡yurdd¡y¡dhy¡ya, although he discussed differentda¿¡ durations of human life according to above mentioned opinions, Bhaatiriaccepts the view of Saty¡c¡rya because of its accuracy. He says‘º´É¨ÉiÉäxÉäiªÉäEòÉä nùÉä¹É& EònùÉÊSÉiÉ ºÉÆ´ÉnùiÉÒÊiÉ*1Ibid., II-21, p.191

464Oɽþ¦ÉÖHòxÉ´ÉÉÆÉ®úÉÊÉiÉÖ±ªÉʨÉÊiÉ*ºÉiªÉ´ÉÉCªÉi´ÉÉiɺÉiªÉÉSÉɪÉǺªÉ ºÉiªÉxÉɨxÉÉ xÉ Eäò´É±ÉÆ °üfÆø MÉÉèhÉÆ SÉ ¦É´ÉÊiÉ*ºÉiªÉ´ÉSÉxɺªÉ |ÉɨÉÉhªÉ¨ÉºiÉÒiªÉlÉÇ&* 1 ’.In the ¡yurdd¡ya calculation astrologers generally follow differentda¿¡m¡rgas based on accurate birth time of a person. Among them, one which ishighly influencing or direct experience of past life to him, that device is acceptedhere. He says that ‘iɺ¨ÉÉiÉ VÉx¨ÉEòɱÉÆ ºÉ¨ªÉMÉ´ÉMɨªÉnùÉɨÉÉMÉÇxÉÉxÉÒªÉ ªÉäxÉ nùÉɨÉÉMÉæhÉÉxÉÖ¦ÉÚiÉ¡ò±ÉºÉÆ´ÉÉnùÉäoùªÉiÉä iɪÉÉ ¦ÉʴɹªÉi¡ò±ÉÆ ÊSÉxiɪÉäÊnùÊiÉ*ªÉκ¨ÉxGò¨Éä ºÉÆMÉÞ½þÒiÉä {ÉÚ´ÉǦÉÖHònùÉÉ¡ò±É¨ÉÂ*xÉ Ê´ÉºÉÆ´ÉÉnù¨É¦ªÉäÊiÉ ºÉ& Gò¨ÉÉä ¨É¨É ºÉ¨¨ÉiÉ&** 2 ’1Ibid., VII-9, p.3912Ibid., VII-8, p.390-91

465NakÀatrada¿¡s of astrology are important. Each of the twelve signs frommeÀa occupies a space of nine p¡das or quarters of the 27-constellation beginningfrom Asvini. 120 years is total period of human beings. It is listed below.Govindabhaattiri reminds that the planetary calculation may bemistaken through the ages if the astrologer is not alert. He exemplifies such viewsthroughout this commentary. He says ‘if the Sun is positioned in the meÀa signon 10 th day, the Mercury should not be positioned in the 25 th ‘ili’ at the same time.So the astrologers must be careful on planetary calculation daily. Bhaatiri saysStars Planets DurationA¿vini, Maka, M£la Ketu 7 yearsBhara¸i, P£rva Ph¡lguni and P£rv¡À¡·ha Venus 20 yearsK¤ttika, Uttara Ph¡lguni and Uttar¡À¡·ha Sun 6 yearsRohi¸i, Hasta and Sr¡va¸a Moon 10 yearsM¤ga¿ira, Citra and Sr¡va¸a Mars 7 yearsArdra, Sv¡ti and SatabhiÀak R¡hu 18 yearsPunarvasu Vi¿¡kha and P£rvabh¡dra Jupiter 16 yearsPuÀya Anur¡dha and Uttarabh¡dra Saturn 19 yearsA¿leÀa, JyeÀha and Revati Mercury 17 years120 years

466‘+xªÉSSÉ EèòÎSÉiÉ MÉÊhÉiÉiÉxjÉä ¤ÉÖvÉè& ÊxÉ°üÊ{ÉiÉä ´ÉÞ¹Éä{É\SÉEòEÞòÊiÉʱÉ{iÉÉi¨ÉEòÉä ¤ÉÖvÉÉä ®ú´ÉÉè¨Éä¹ÉnùɨÉÉÆÉEäò xɺɨ¦É´ÉÊiÉ* iɺ¨ÉÉiÉ EòɱÉÉxiÉ®äú OɽþMÉÊhÉiÉÉxÉÉÆ +oùføi´ÉÉiÉÂEònùÉÊSÉiÉ MÉÊhÉiÉäxÉ ¤ÉÖvɺiÉÉoùÉÉä ¦ÉʴɹªÉiÉÒÊiÉ Ê´ÉÊSÉxiªÉ¨ÉÂ* 1 ’ªÉnùÉ ªÉSÉè´É ʺÉrùÉxiÉÉä MÉÊhÉiÉä oùCºÉ¨ÉÉä ¦É´ÉäiÉÂ*iÉnùÉ iÉäxÉè´É ºÉƺÉÉt VÉÉiÉEÆò MÉhɪÉäiÉ ¤ÉÖvÉ&** 2His valuable comment also is notable in this regard. He says that planetarycalculations are more accurate at the present time and it should be followed byastrologers. ‘iɺ¨ÉÉiÉ MÉÊhÉiÉäxÉ oùCºÉɨªÉÆ ¦É´ÉÊiÉ iÉäxÉ OɽþÉ&ºÉ¨ªÉEÂò º¡Öò]õÒEòiÉÇ´ªÉÉ&* +xªÉlÉÉ iÉÖ OɽþÉhÉÉÆ ´ÉºiÉÖiÉκlÉiªÉYÉÉxÉÉiÉ EòlÉÆ VÉÉiÉEäò ¡ò±ÉÊxÉ°ü{ÉhÉÆ ÊGòªÉiÉä* 3 ’. And so thega¸ita is an essential factor in predictional part.Kaapay¡di system in Da¿¡dhy¡y¢1Ibid., VII.6, p.388-3892Ibid., p.1733Ibid., p.174

467Kaapay¡di system is an old digital method corresponding the words orletters. It was developed and used frequently in south India and especially inKerala. It was very popular from the age of Vararuci in 4 th Century AD. He was agreat astronomer and author of Candrav¡kyas. A.R.Rajarajavarma, KanippayyurSankaran

468namputiripad and others considered that the Kaapay¡di system was originatedin Kerala from an early time. Bh£tasa´khy¡ is an oldest digital method of India butit was corresponded with only a few things. For instance ‘eyes’ corresponding tothe numeral 2, ‘paµcabh£tas’ represents to numeral 5 1 .In the Kaapay¡di system numerals are represented by letters. The greatastronomer Kaattan¡ Sa´karavarma (Apputampuran) (1800-38 AD) hasimplemented its rules that are given below:xÉ\ÉÉ´ÉSÉSÉ ÉÚxªÉÉÊxÉ ºÉÆJªÉÉ& Eò]õ{ɪÉÉnùªÉ&*ʨɸÉä iÉÚ{ÉÉxiªÉ½þ±ºÉÆJªÉÉ xÉ SÉ ÊSÉxiªÉÉä ½þ±É&º´É®ú&** 2Kaapay¡di table is also given below-1 2 3 4 5 6 7 8 9 0EòJÉMÉPÉ Ró SÉ Uô VÉ ZÉ \É]õ `ö b÷ fø hÉ iÉ lÉ nù vÉ xÉ1Op.Cit., Bh¡rat¢yaga¸itam, p.182Op.Cit., Kara¸¡m¤tam, p.xi

469{É ¡ò ¤É ¦É ¨É --- --- - --- ---ªÉ ®ú ±É ´É É ¹É ºÉ ½þ ±É --The Kaapay¡di system or ‘paralper’ (in Malayalam) is very useful inastrology. Traditional students of astrology are following this system even now.This method was accepted by Bhaatiri in Da¿¡dhy¡y¢ in many occasions. Someof them may be noted here. While he explains the calculation of‘madhyamalagna’ he quotes a verse of Laghubh¡skar¢ya as:

470ÉÚxªÉÉnùÊVÉ®úºÉ°ü{ÉÉÊhÉ ¦ÉÚiÉ®úxwɨÉÖxÉÒxnù´É&{É\SÉÉÎMxÉ®úxwÉÉÊÉxÉÉä ¨Éä¹ÉÉnùÒxÉÉÆ ÊxÉ®úIÉVÉÉ&** 1The words ‘ÉÚxªÉÉÊpù®úºÉ°ü{ÉÉÊhÉ’ is corresponding to thenumerals 1670. ‘¦ÉÚiÉ®úxwɨÉÖxÉÒxnù´É&’ is representing to 1795 and‘{É\SÉÉÎMxÉ®úxwÉÉÊÉxÉÉä’ is corresponding to 1935. In this verseBh£tasa´khy¡ system is followed. But Bhaatiri applies here the Kaapay¡disystem and it is strictly referred to in it ‘ʴɹɪÉÉnùªÉ{É\SÉnùÉ...¹Éι`öMÉÖÊhÉiÉÉ {É\SÉxÉÉÊb÷EòÉ& ÊjÉÉiÉÒ ºÉɹÉbÂ÷MÉÖÊhÉiÉÉ ºÉ½þ»ÉÉÊvÉEòɹ]õÉiɺÉRÂóJªÉÉ& |ÉÉhÉÉ&YÉÉxÉÉänùªÉ&

471corresponding to the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn and R¡huas ke-1, sa-7, ri-2, bho-4, ga-3, ¿e-5, Àa-6, hi-8 respectively. So it can be assumedthat the Kaapay¡di system or AkÀarasa´khy¡ must have been popular at the ageof Bhaatiri approximately about from last of the 12 thCentury AD. Keralaastrologers are still using this traditional system for mentioning spua table.Hence it is believed to be one of the major contributions of Kerala to Indianastrology and mathematics.Paµc¡´ga description in Da¿¡dhy¡y¢The almanac is an invaluable aid for making calculations and references inastrology. It may be considered as a calendar system of

472the past. It contains many astronomical details, which are very useful forastrological purposes. The almanac is called paµc¡´ga in Sanskrit as it has fivelimbs. Though there are various details, the almanac goes by that name because offive important particulars for each day. These five features are the tithi-day afterthe new Moon or full Moon, including these two Moon days. The v¡ra name or theweek days, the nakÀatra or the constellation of the Moon’s transit on day, yoga orthe daily uniting degree of the Sun and Moon and the kara¸a or the half portion oftithi.Govindabhaatiri also provides information about the calculation ofpaµc¡´ga which is discussed while commenting the verse ‘EòɱÉÉi¨ÉÉÊnùxÉEÞòx¨ÉxɺiÉÖʽþxÉMÉÖ....* 1 He says ‘®úÊ´ÉSÉxpùªÉÉä&ʴɪÉÉäMɪÉÉäMÉ´ÉÉÉiÉ ÊiÉlɪÉÉä& ÊxÉiªÉªÉÉäMÉÉSÉÉä{É{ÉtxiÉä*xÉIÉjÉÉÊhÉ iÉÖ SÉxpùºªÉ xÉIÉjÉ|É´ÉäÉ´ÉÉÉiÉÂ* iɺ¨ÉÉiÉ®úÊ´ÉSÉxpùɦªÉÉÆ Ê½þ xÉIÉjÉÊiÉÊlÉEò®úhɺɨ¦É´É&*’ 2 .Time is an immortal factor in astrology1Ibid., II-12Ibid., p.96

473Time and its minute divisions are of extreme importance and of practicaluse in astrology and predictions. Time is eternal but is divided into many smallunits. In Da¿¡dhy¡y¢, it can be seen that an important explanation of Bhaatirion the verse ‘EòɱÉÉi¨ÉÉ ÊnùxÉEÞòiÉ 1 ’. The Sun is ‘Eòɱɺ´É°ü{É&’ and so heis the pivotal of circle of astrological sphere. Years, weekdays, months ¤tus etc arebased on the Sun.Movement of the Sun in each sign or rasi causes ahor¡tra. Thirty ahor¡trasare equal to one month. Two months are equal to one1Op.Cit, Brhajj¡taka, II-1

474¤tu or season. Six ¤tus are equal to one year. Bhaatiri gives a clear picture as‘®úÊ´ÉMÉÊiÉ´ÉÉÉiÉ +{ɨÉhb÷±ÉEò±{ÉxÉÉ Ênù´ÉºÉEò±{ÉxÉÉ SÉ+{ɨɨÉhb÷±ÉºªÉ uùÉnùÉ®úɪÉÖnùªÉ´ÉÉÉiÉ +½þÉä®úÉjÉʺÉÊrù&ËjÉÉnù½þÉä®úÉjÉè& ¨ÉɺÉ&, ¨ÉɺÉuùªÉäxÉ @ñiÉÖ, ¹ÉÎbÂ÷¦É& @ñiÉÖʦÉ&ºÉÆ´ÉiºÉ®ú&

475respectively. Bhaatiri highlights here the order of planets as stars. The order islike Saturn, Jupiter, Mars, Sun, Venus, Mercury and Moon respectively. He says‘+xÉäxÉ ±ÉÉäEäòxÉ OɽþÉhÉÉÆ EòIªÉÉGò¨ÉÆEòɱɽþÉä®úÉÊvÉ{ÉiªÉGò¨ÉÆ SÉ ºÉÚSɪÉÊiÉ* ºÉ´Éæ¹ÉɨÉÖ{ÉÊ®ú xÉIÉjÉÉÊhÉiÉnùvÉÉxÉèSÉ®ú&* iÉnùvÉÉä MÉÖ¯û& iÉnùvÉÉä ¦ÉÉè¨É& iÉnùvÉÉä ®úÊ´É&iÉnùvÉ& ÉÖGò& iÉnùvÉÉä ¤ÉÖvÉ& iÉnùvÉSÉxpù& 1 ’.According to astrology the term k¡lahor¡ is an important measurement oftime. The Sun is the lord of Sunday and the other six planets are the lords of theother six days respectively of the week. The 24 sub periods or k¡lahor¡ of 2 1/2ghatikas (1hour). Each of these hour periods is known as a hor¡. Each hor¡ is underthe lordship of one or other of the seven planets and the hor¡ under the lordship ofa particular planet is known as the hor¡ of that planet.1Op.Cit., Da¿¡dhy¡y¢, II.14, p.142

476The planet of that weekday rules the first hora, which begins with the riseof the Sun every day. For instance the beginning hor¡ of Sunday is of the sun, thelord of the first hor¡ of Monday is the Moon and so on. Bhaatiri brings thisinformation in simple words. ‘+jÉ ÊnùxÉEÞònùÉnùªÉÉä ´ÉÉ®úGò¨ÉähÉEòÊlÉiÉÉ& * iÉäxÉ ÊEòÎ\SÉiÉ |ɪÉÉäVÉxÉÆ Ê´ÉtiÉä ÊnùxɪÉɨÉÉÊvÉ{ÉiªÉÊ´ÉYÉÉxɨÉÂ* iÉlÉÉ SÉÉäHò¨É -OɽþÉ ´ÉÉ®úxÉÉlÉÉnùªÉÉä ´ÉɺɮúºªÉ|ɨÉÉhÉɹ]õ¦ÉÉMÉÉÊvÉxÉÉlÉÉ& Gò¨ÉähÉ*iÉlÉÉ ªÉɨɴÉiªÉÉSÉ iÉi{É\SɨÉÉtɪÉ& +ÉtÆÉxÉÉlɺºÉ B´Éɹ]õ¨ÉºªÉ**+jÉ ‘ÊnùxÉäÉÉi¨ÉVÉ 1 ’ ɤnäùxÉ +xiªÉÉÆɺªÉ ´ÉÉ®äúÉÉÊvÉ{ÉiªÉÆ=Hò¨ÉÂ* 2 ’.Planets - a description1Op.Cit., Brhajj¡taka, II-12Op.Cit., Da¿¡dhy¡y¢, p.95

477The word graha is derived from the verbal root ‘grah’, which means ‘to layheld of’ or ‘to grasp’. According to Indian astrology grahas are nine in number.The following verse may be worthy to note in this regard.ºÉÚªÉÇSÉxpùÉä ¨ÉRÂóMɱÉSÉ ¤ÉÖvÉSÉÉÊ{ɤÉÞ½þº{ÉÊiÉ&*ÉÖGò& ÉxÉèSÉ®úÉä ®úɽÖþ& EäòiÉÖSÉäÊiÉ OɽþÉxÉ´É** 1 The nine planets are S£rya (the Sun), Candra (the Moon), Ma´ga½a(Mars), Budha (Mercury), B¤haspati (Jupiter) Sukra (Venus), Sanai¿cara (Saturn),R¡hu and Ketu.Indian astrology and western astrology are different in methods.Kuppusvamisastri observed it - ‘The Sun according to western1JyotiÀatatvaviveka, (Hindi), Girij¡¿a´karasastri, Subhacintak Press, Ilahabad, 2001, p.28

478astronomy is affixed luminary round that all the heavenly bodies and the earthrevolves in their different orbits. Nicholas Copernicus (16 th century AD) discoveredthe heliocentric theory of the solar system. But Indian astronomy ascribedmovement of the sun along the zodiacal orbit 1 ’. R¡hu and Ketu through declaredas planets are considered to be ch¡y¡grahas or shadow bodies.Planets in Da¿¡dhy¡y¢In the B¤hajj¡taka of Var¡hamihira only seven planets are considered. Theauthor mentions the shadow planets R¡hu and Ketu having only the name as‘®úɽÖþºiɨÉÉäMÉÖ®úºÉÖ®úSÉ ÊÉJÉÒÊiÉ EäòiÉÖ&* 2 ’. The planetsaccording to Indian astrology are nine in number .The following Sanskrit verse isworthy to be remembered to know the appellations of the nine planets.ºÉÚªÉÇSÉxpùÉä ¨ÉRÂóMɱÉSÉ ¤ÉÖvÉSÉÉÊ{ɤÉÞ½þº{ÉÊiÉ&*1Op.Cit., Easy Lessons in Elementary astrology, p.292Op.Cit., Brhajj¡taka, II.3

479ÉÖGò& ÉxÉèSÉ®úÉä ®úɽÖþ& EäòiÉÖSÉäÊiÉ OɽþÉxÉ´É** 1In B¤hajj¡taka these planets are refered to as:EòɱÉÉi¨ÉÉ ÊnùxÉEÞòiÉ ¨ÉxɺiÉÖʽþxÉMÉÖººÉi´ÉÆ EÖòVÉÉäYÉÉä ´ÉSÉÉä*VÉÒ´ÉÉä YÉÉxɺÉÖJÉä ʺÉiÉSÉ ¨ÉnùxÉÉä nÖù&JÉÆÊnùxÉäÉÉi¨ÉVÉ&** 2Bhaatiri discussed all planets including shadow planets in his commentary. Adiscussion about the nature of each planet in general is given here.1Op.Cit., Da¿¡dhy¡y¢, p. 292Op.Cit., Brhajj¡taka, II.1

480The Sun in Da¿¡dhy¡y¢The Sun is the largest of the nine planets and greatest luminary; alsodescribed it as the soul of the k¡lapuruÀa the word ‘EòɱÉÉi¨ÉÉ’ indicates it. InDa¿¡dhy¡y¢ the Sun is described as the pivotal of astrology or astronomical sphere.The Sun is the lord of days, to ahor¡tra, one month, and one ¤tu by two months,one year with six ¤tus. And so Sun is known as ‘kal¡tm¡’ in astrology. Bhaatiriclearly informs it as ‘Eòɱɺ´É°ü{ÉÉä ʽþ ®úÊ´ÉÊ®úiªÉÖHò¨ÉÂ* iÉlÉÉ Ê½þ®úÊ´ÉMÉÊiÉ´ÉÉÉiÉ +{ɨÉhb÷±ÉEò±{ÉxÉÉ SÉ +{ɨÉhb÷±ÉºªÉuùÉnùÉ®úɪÉÖnùªÉ´ÉÉÉiÉÂ+½þÉä®úÉjÉʺÉÊrù&*ËjÉÆÉnù½þÉä®úÉjÉè& ¨ÉɺÉ& ¨ÉɺÉuùªÉäxÉ @ñiÉÖ& ¹ÉÎbÂ÷¦É&@ñiÉÖʦÉ& ºÉÆ´ÉiºÉ®ú&

481The Sun is the largest among the nine planets and it is considered inastrology as the soul of the k¡lapuruÀa. In this context he has referred to severaluniversal truths discussed in various philosophical systems.In the commentary of the first benedictory verse ‘´ÉÉSÉÆ xÉ& ºÉnùvÉÉiÉÖ xÉèEòÊEò®úhɺjÉè±ÉÉäCªÉnùÒ{ÉÉä ®úÊ´É& 1 ’ The word ‘®úÊ´É&’ isto be noted here. Var¡hamihira praises the Sun first because of his nature of¿abdabrahmasvar£pa. Bhaatiri says ‘®úɴɪÉiÉÒÊiÉ ®úÊ´É&’, ®ú´Éä&ɤnù¥ÉÀ¨ÉªÉi´ÉÉiÉ ®ú´Éä®äú´É iÉiÉ |ÉÉlÉÇxÉÉ ªÉÖVªÉiÉä* 2 ’.The commentary is rich in providing several scientific informations. Indianastrology considers geocentric method as1Op.Cit., Brhajj¡taka I-12Op.Cit.,Da¿¡dhy¡y¢, p.2

482Kuppusv¡mi says that ‘the Sun in western astrology is a fixed luminary aroundwhich all the heavenly bodies and the Earth revolve in their different orbits. ButIndian astronomy ascribed movement of the Sun also along the Zodiacal orbit’ 1 .Bhaatiri has indicated the fixed state of the Sun in the universe as ‘iÉjÉè´ÉκlÉiɺªÉ |ÉÉRÂó¨ÉÖJɺªÉ MÉÉä±É°ü{ɺªÉ ®ú´Éä&* 2 ’. He informs the Moon isalso shining with the influence of the Sun. His scientific statement is given below‘|ÉEòÉÉÉÚxªÉä VɱɨɪÉä SÉxpù¨É漃 ®úÊ´É®úΨɺɨ{ÉÉiÉÉiɺÉ|ÉEòÉÉÆ SÉxpùÉ®úÒ®ú¨ÉÖi{ÉtiÉä

483‘xÉèEòÊEò®úhÉ&’ as limitless rays or 1000 rays scattering from the Sun amongthem half rays absorbing water elements from the earth and other half raysshower by rain into the earth. His wordings are as: ‘xÉèEòÊEò®úhÉ&+ºÉÆJªÉÊEò®úhÉ& +lÉ´ÉÉ ºÉ½þ»ÉÊEò®úhÉ&

484the East. By the word ‘EòɱÉÉi¨ÉÉ ÊnùxÉEÞòiÉÂ’ Bhaatiri notes someinformations that the Sun represents soul or human body, time or k¡la, day,month, ¤tu etc.The planet Moon in Da¿¡dhy¡y¢Many people worship the Sun every day by chanting G¡yatr¢mantra. Theygive respect to all heavenly bodies. The Moon is worshipped as Soma or Moon god.The twenty-seven stars are believed to be the wives of the Moon. His course of onerevolution is called a Lunar month.Bhaatiri depicts the Moon scientifically according to its nature. Moon isshining with the influence of the Sun. Bhaatiri says it ‘|ÉEòÉÉÉÚxªÉäVɱɨɪÉä SÉxpù¨É漃 ®úÊ´É®úΨɺɨ{ÉÉiÉÉiÉ ºÉ|ÉEòÉÉÆSÉxpùÉ®úÒ®ú¨ÉÖi{ÉtiÉä 1 ’. The Moon is the mind of k¡lapuruÀa. Var¡hamihirahad applied the word ‘ÉɦÉÞþiÉÂ’ and ‘¨ÉxɺiÉÖʽþxÉMÉÖ& 2 ’ both wordsare connected. Bhaatiri observes it as ‘¨ÉxɺiÉÖʽþxÉMÉÖÊ®úiªÉxÉäxÉ1Op.Cit,Da¿¡dhy¡y¢, p.32Ibid., II-1

485ÉɦÉÞSUô¤näùxÉ ¨ÉxÉÉä Ê´ÉYÉɪÉiÉä* 3 ’. Taittar¢y¡ra¸yaka andRgvedasamhit¡ referred to the Moon as the symbol of mind as ‘SÉxpù¨ÉɨÉxɺÉÉä VÉÉiÉ&* 4 ’The Moon in astrology is powerful in several psychic and otherrepresentations. Moon is considered as the queen of planets. He is thin, silverywhitish in colour and is with fine eyes. He represents the natural mind andemotion. Moon in good position provides happiness of mind, which causes allvirtues. It is documented as‘¨ÉxÉÉä¦ÉÚiɺªÉ SÉxpùºªÉ ¤É±É´Éi´Éä ¨ÉxÉ& |ɦÉÉ´ÉÉä VÉɪÉiÉä*¨ÉxÉ&|ɦÉÉ´ÉÉnäù´É ºÉ´ÉÇEòɪÉÇʺÉÊrù&* 1 ’.The planet Mars in Da¿¡dhy¡y¢In Pur¡¸as Mars or Kuja has been euligised by primitive sages.Brahm¡¸·apur¡¸a says as ‘ºÉÖ®úºÉäxÉÉ{ÉÊiÉ& ºEòxnù&3Ibid., p.44Taittar¢y¡ra¸yaka, III.12, & Rgvedasamhit¡, 10-90-101Ibid., p. 92

486{É`ö¬iÉä%RÂóMÉÉ®úEòÉä Oɽþ&* 2 ’. In astrology Mars or Kuja personifiesphysical strength of the k¡lapuruÀa. He can be described as possessing a youthfulappearance, curly hair, lean body and slender waist. He is red in colour, rash inaction, fickle minded and cruelbut generous ‘xÉÉiªÉÖSSÉÉRÂóMÉÉä®úHòMÉÉè®úSÉ ´ÉGò& 3 ’.Mars rules over the southern direction. He is strong during the night andthe dark half of the lunar month. The parts of the body associated with him are thebone, marrow, bile, eyes, limbs, and urinary system. Besides, the Mars signifiesstrength, brothers, conspiracy, sports, games, surgery, army, lands, wounds,minerals, etc. The ailments denoted by Mars are high fever, cuts and burns,decomposition of the marrow, hemorrhage, abortion and menstrual disorders. InB¤hajj¡taka Var¡hamihira says ‘EÖòVÉäxnÖù½äþiÉÖ|ÉÊiɨÉɺɨÉÉiÉǴɨÉÂ* 4 ’. Bhaatiri introduces that the Marsrepresents to biliousness or pitta of human body ‘EÖòVÉɤnäùxÉ2Op.Cit., Brahm¡¸·apur¡¸a, 24-483Op.Cit., Da¿¡dhy¡y¢, II.44Op.Cit.,B¤hajj¡taka IV-1

487Ê{ÉkɨÉÖHò¨ÉÂ

488sun and is lean bodied and green in colour ‘nÚù´ÉÉǪÉɨÉÉä 5 ’. It governsspeaking faculty of the k¡lapuruÀa. Its nature is a mixture of three humors-bile,phlegm, and wind. Mercury is intelligent, learned, and fun loving. It is talkativebut stammers while speaking. He is the ruler of the northern direction. Bhaatiriimplies that the Budha represents knowledge or wisdom ‘YÉɤnäùxÉYÉÉxÉ°ü{Éi´ÉÆ ¤ÉÖvÉSÉ ºÉÚÊSÉiɨÉÂ* 6 ’. There is an argument that indicatedby Bhaatiri as ‘Var¡hamihira opines that the var¸a (caste) representing toMercury is ¿£dra but he says Moon and5Op.Cit.,B¤hajj¡taka, II-46Op.Cit., Da¿¡dhy¡y¢, II-1.p.93

489Mercury represent to vai¿ya also. It is clearly indicated by Bhaatiri based onK¤À¸¢ya as ‘ÉÉÒ¤ÉÖvÉSÉ ´ÉèªÉÉÊvÉ{ÉÉèè ÉÊxÉÉÚpùÉÊvÉ{É&

490iÉϺ¨Éκiɹ`öÊiÉ ´É¹ÉÉÇxiÉä ®úÉÉÉè ®úÉÉÉè ¤ÉÞ½þº{ÉÊiÉ&** 1Udaya N¡r¡ya¸a says that the word Guru means ‘large’, as its largest formthan other planets. So it is called as Guru 2 . Jupiter is golden yellowish or white incolour. Var¡hamihira also says ‘MÉÖ¯ûMÉÉê®úMÉÉjÉ&’. A number of factorsand results are in par of Jupiter in astrology. He is noble, wise, and phlegmatic. Heis the lord of north -eastern direction and is powerful during the day and thebright half of the lunar month. Bhaatiri says that the Jupiter personifiesintelligence, son, wealth, Vedas, knowledge etc. ‘MÉÖ¯ûhÉÉ näù½þ{ÉÖι]õ&ºªÉÉiÉÂ1ViÀ¸upur¡¸a, 2-12-192Suryasiddh¡nta, ed.Udaya Nar¡ya¸a, in preface, p.28

491¤ÉÖÊrù{ÉÖjÉÉlÉǺɨ{Énù& 1 ’ Here he informs and highlights the Jupiter as avery noble Br¡hma¸a.He says ‘ÉÖGòMÉÖ°ü

492The planet Venus in Da¿¡dhy¡y¢Venus is also known as Sukra and he is famous by several names. Sit¡,U¿ana, K¡vya and Bh¡rgava etc are some of them. The Venus is appearing in thewestern side as a glittering star after Sunset and before Sunrise. Brahm¡¸·apur¡¸aprovides some information about Venus as¦ÉÉMÉǴɺªÉ ®úlÉ& ¸ÉÒ¨ÉÉxÉ iÉäVɺÉÉ ºÉÚªÉǺÉÊzɦÉ&*{ÉÞÊlÉ´ÉҺɨ¦É´ÉèªÉÖÇHòÉä xÉÉ ´ÉÉ ´ÉhÉæ ½þªÉÉäkɨÉè&**·ÉäiÉ& Ê{ÉÉRÂóMÉ ºÉÉ®úRÂóMÉÉä xÉÒ±É& {ÉÒiÉÉäʴɱÉÉäʽþiÉ&*EÞò¹hÉSÉ ½þÊ®úiÉSÉè´É {ÉÞ¹ÉiÉ {ÉÞÎxÉ®äú´É SÉ** 1Venus governs love, courtship, marriage, art, music, dancing, decoration,vehicles, luxury, articles, trade, industry, feelings, emotions, personal charm etc.Bhaatiri has observed it ‘ʺÉiÉSÉ ¨ÉnùxÉ& iÉjÉ SÉɤnäùxÉ ÊºÉiɺªÉÉÊ{ÉYÉÉxɺÉÖJɺ´É°ü{Éi´ÉÆ ºÉÚÊSÉiɨÉÂ* +ªÉÆ iÉÖ Ê´ÉÉä¹É&ºÉRÂóMÉÒiɺÉÉʽþiªÉÉÊnù YÉÉxÉÆ ÉÖGòºªÉ...®úÉVɺÉÖJÉÆ ÊºÉiɺªÉ*1Brahm¡¸·apur¡¸a, 23-81-83

493¨ÉnùxÉɤnäùxɺÉÖ®úʦÉpù´ªÉ¾þtÉzÉ{ÉÉxÉɨ¤É®ú¦ÉɪÉÉÇÊ´É´ÉɽþEò¨ÉǦÉÉäMɺlÉÉxÉ´ÉɽþxÉMÉÒiÉEò±ÉÉnùªÉÉä MÉÞÁxiÉä* 1 ’.By the statement ‘ÉÖGòMÉÖ°ü Ê´É|ÉÉÊvÉ{ÉÉè* 2 ’ it is mentioned thatvar¸a or caste of the planet Venus is Br¡hma¸a among caturvar¸as. Besides hecontrols over the sexual organs, semen, urine, face, and hair. Venereal disease,sexual weakness etc are attributed to Venus. Synonyms of Venus are saidas‘ÉÖGòÉä ¦ÉÞMÉÖ¦ÉÞÇMÉÖºÉÖiÉ ÊºÉiÉ +ɺ¡ÖòÊVÉùSSÉ* 3 ’ which rules overthe southeast and is strong during the day and the bright fortnight. It personifiesa large and beautiful body, black curly hair, broad lovely eyes and a faircomplexion. Colour of Venus is mixed black and white in colour ‘ªÉɨÉ&ÉÖGòÉä 4 ’.The planet Saturn in Da¿¡dhy¡y¢1Op.Cit., Da¿¡dhy¡y¢, II-1.p.942Ibid., p.1143Op.Cit., B¤hajj¡taka, II-34Ibid., II-4

494Saturn is an exceptional planet in astrology. It is the slowest planet andtakes thirty years to complete a full round along the zodiac and so it is called‘ÉxÉèSÉ®ú& - ÉxÉè& ÉxÉè& SɱÉÊiÉ ªÉ& ºÉ& ÉxÉèSÉ®ú&*’ In theV¡yupur¡¸a refers as ‘ÉxÉèSÉ®Æú {ÉÖxÉSÉÉÊ{É ®úΨɮúÉ{ªÉɪÉiÉ亴ɮúÉ]Âõ* 1 ’. Brahm¡¸·apur¡¸a also considers it as ‘¨É½þÉOɽþÉäÊuùVɸÉä¹`öÉä ¨ÉxnùMÉɨÉÒ ÉxÉèSÉ®ú&* 2 ’. One of the important factors isthat all planets are revolving in equal speed but we feel that speed because of theirdistance from our sight. Bh¡skar¡c¡rya says that the planets are revolving in equalspeedºÉ¨ÉMÉiÉɺiÉÖ ªÉÉäVÉxÉèxÉǦÉ& ºÉnùÉÆ ºÉnùÉ ¦É´ÉäiÉÂ*Eò±ÉÉÊnù Eò±{ÉxÉÉ´ÉÉɨÉþnÖùpÖùiÉÉ SÉ ºÉɺ¨ÉÞiÉÉ&** 3Saturn is dark in colour. Bhaatiri says ‘¦ÉɺEòÊ®úþ&EÞò¹hÉnäù½þ&* 4 ’. It represents evil in nature and is personifying longevity,concentration, sorrow, impediments, gardening and farming etc. Bhaatiri says1Op.Cit., V¡yupur¡¸a, 1-53-492Op.Cit., Brahm¡¸·apur¡¸a,1-24-49-503Siddh¡nta¿iroma¸i-graha¸ama¸·an¡dhy¡ya, verse.264Op.Cit ., B¤hajj¡taka,I-4

495‘nÖù&Jɺ´É°ü{ɺªÉ ÉxÉä& 1 ’. Parts of the human body like muscles, bladder,excretory system and teeth etc are also under the Saturn in astrology. Saturngoverns the western direction and he is powerful during the night and darkfortnight. Saturn is dark, lame, and lazy in astrological predition. Its body is lean,the eyes sunken, nails thick, teeth protruding and limbs and hair stiff. Saturn isdirty, foolish and cruel in nature. Suryanarayana Rao says that ‘antyajas’ are thosewho are ‘pariahs’ or outcasts in India and in other parts who follows ‘pariah’occupation of killing and removing dirt 2 . Several synonyms are famous to theSaturn. Ko¸a, Manda, Asita, Dine¿¡tmaja ‘EòÉähÉÉä¨Éxnù&ºÉÚªÉÇ{ÉÖjÉÉä%ʺÉiÉSÉ* 3 ’Shadow planets R¡hu and KetuR¡hu and Ketu are included among the nine planets according to Indianastrology. They are known as tamograhas or dark planets, which are as important1Op.Cit., Da¿¡dhy¡y¢,p.952Op.Cit., B¤hajj¡taka, (ed. B.V.Raman) p.843Op.Cit., B¤hajj¡taka, II-2

496as the other planets. This is evident from the fact that they have no signs of theirown in the zodiac. These two are in fact shadow planets or tamograhas.R¡hu and Ketu are however two definite points of the Zodiac and are thepoints of intersection of the orbit of Moon and Sun around the earth. R¡hu iscalled the ascending node and Ketu the descending node. Astronomically the twoare diametrically opposite to each other. Again the motion of the two is in thedirection opposite to the motion of Sun and Moon. And so Var¡hamihira indicatestheir synonyms as ‘®úɽÖþºiɨÉÉä%MÉÖ®úºÉÖ®úSÉ ÊÉJÉÒÊiÉ EäòiÉÖ&* 1 ’According to Par¡¿arahor¡, R¡hu has Kumbha, Mithuna, and V¤Àabha asthe svakÀetra and exaltation sign. Ketu has V¤¿cika and Dhanu as thecorresponding signs. According to another view Kany¡ and M¢na have beenconsidered as the signs owned by R¡hu and Ketu. R¡hu is called ‘Agu’ whichmeans bright rays. Bhaolpala the great commentator of B¤hajj¡taka says ‘a’means negative ness, and ‘gu’ means bright i.e., ‘not brightness’. ‘®úɽÖþ&º´É¦ÉÉÇxÉÖ& ºÉ B´É iɨÉ& +MÉÖ& xÉ Ê´ÉtxiÉä MÉÉ´ÉÉä ®ú¨ÉªÉÉä ªÉºªÉ ºÉ&1Ibid., II-3

497+®úΨÉ&

498iÉÖRÂóMɺÉÆÊYÉiɨÉÂ*¨ÉÚ±ÉÊjÉEòÉähÉÆ EòEòÔ SÉ ªÉÖM¨ÉSÉÉ{ÉÆ iÉlÉè´É SÉEòxªÉÉ SÉ º´ÉMÉÞ½Æþ |ÉÉäHÆò ¨ÉÒxÉÆ SÉ º´ÉMÉÞ½Æþº¨ÉÞiɨÉÂ* 1R¡hu signifies skin diseases accidents, intrigues, and foreign travels andcan be said the disease epilepsy, smallpox, leprosy, tuberculosis etc and Keturepresents paternal relations, sinful acts, etc. The diseases caused by Ketu aremeasles, smallpox, itches and leprosy.M¡ndi or Gu½ika in astrologyM¡ndi or Gu½ika is considered as an offspring of Saturn. In Kerala it isconsidered as a devil planet, which remains more p¡pa than any other planets inastrology. Bhaatiri implies it ‘nÖù&Jɺ´É°ü{ɺªÉ ÉxÉäªÉǨÉÉi¨ÉxÉÉÊ´Ét¨ÉÉxɺªÉ MÉÖʱÉEòºªÉÉÊ{É nÖù&JÉi´ÉÆ ºÉÚÊSÉiɨÉÂ* 2 ’. AlthoughVar¡hamihira does not considered as a planet. Bhaatiri has realized andapplied in his commentary based on B¤hajj¡taka rationally. In pra¿na part the1Ibid., Commentary of 9 th verse of 14 th chapter of Pra¿nam¡rga.2Op.Cit., Da¿¡dhy¡y¢, p.95

499planet M¡ndi is essential. He says ‘|ÉxÉÉnùÉè iÉiEòɱÉä ¨É®úhÉÉÊnùnÖù&JÉEò®Æú ªÉκ¨ÉxÉ ®úÉÉÉè MÉÖʱÉEòÉÊnù¹ÉÖ Eò¹]õiɨÉ& iÉκ¨ÉxÉ®úÉÉÉè * 1 ’. In another context he has indicated bad results of M¡ndi as‘|ÉxÉÉnùÉè iÉÖ ¨ÉÞiªÉÖOɽþʨÉÊiÉ EòɱɨÉÞiª´ÉÉÊnùMÉÖʱÉEòÉnùªÉÎSÉxiªÉÉ& 2 ’.Many works are admitting the planet M¡ndi as a cruel planet.M.R.Keralavarma quotes a verse as ‘ºÉ´Éæ¹ÉɨÉÊ{É {ÉÉ{ÉÉxÉÉƨÉÉÎxnùnùÉæ¹É|ÉnùÉäSÊvÉEò&* 3 ’ and he provides more details of M¡ndi as ‘+lÉ MÉÖʱÉEò& GÚò®úiÉ®ú& ÉxÉèSÉ®úºªÉÉi¨ÉVÉ& JɱÉ&*{ÉÉ{É& ºÉ{ÉÉÇEÞòÊiÉÊ®úiªÉÖOÉÉä ÊxÉMÉtiÉä¨ÉÞiªÉÖ®úÊJɱɺÉƽþÉ®úÒ**xÉÒ±ÉÉ\VÉxɺÉRÂóEòÉÉÉä ®úHòÉIÉÉä ʴɹɨɦÉÒ¹ÉhÉÉänùÒPÉÇ&*1Ibid., p.3792Ibid., p.5003Op.Cit., JyotiÀalekham¡l¡, (article) ‘Gu½ikan’ (part-I, p.4

500{É\SÉɺªÉ& {ÉÞlÉÖnÆù¹]ÅõÉä ¦ÉªÉRÂóEò®ú& ºÉ´ÉǽþÉ&MÉÖʱÉEò&** 1 ’.M¡ndi in Da¿¡dhy¡y¢Although Var¡hamihira does not indicated to M¡ndi in B¤hajj¡taka,Bhaatiri discussed about M¡ndi suggestively with the Planet Saturn that onlybased on the verse ‘iɺªÉÉÊvÉ{ÉÊiÉ& 2 ’ in detail. ‘xÉxÉÖuùÉË´ÉÉpäùCEòÉhÉɹ]õ¨ÉäɨÉxnùªÉÖHò®úɪÉÆÉEäòÉÉ&MÉÖʱÉEò®úɪÉÆÉEäòÉÉ& ÊSÉxiªÉÉ

501As it is considered to be the planet M¡ndi as shadow planet all results areremain bad. Phalad¢pik¡ cleared out it as ‘MÉÖʱÉEòºªÉ iÉÖ ºÉƪÉÉäMÉänùÉä¹ÉÆ ºÉ´ÉÇjÉ ÊxÉÌnùÉäiÉÂ* 1 ’. But Bhaatiri exposed more informationthat the M¡ndi, Yamaka¸ha, and Ardhaprahara provide both bad and goodresults too. ‘+½þÊxÉ ÊxÉÊÉ SÉ +¹]õʦÉ̴ɦÉHòªÉÉä& MÉÖʱÉEòªÉ¨ÉEòh]õEò+vÉÇ|ɽþ®úÉnùªÉÉä ¦É´ÉÎxiÉ* iÉè®úÊ{É ÉÖ¦ÉÉÉÖ¦ÉÆ ÊSÉxiªÉ¨ÉÂ* 2 ’.Bhaatiri also has considered M¡ndi as a bad planet like Saturn‘nÖù&Jɺ´É°ü{ɺªÉ ÉxÉäªÉǨÉÉi¨ÉxÉÉ Ê´Ét¨ÉÉxɺªÉ MÉÖʱÉEòºªÉÉÊ{ÉnÖù&JÉi´ÉÆ ºÉÚÊSÉiɨÉÂ* 3 ’ also ‘iÉjÉ |ÉxÉÉnùÉè iÉÖ ¨ÉÞiªÉÖOɽþʨÉÊiÉEòɱɨÉÞiª´ÉÉÊnù MÉÖʱÉEòÉnùªÉÎSÉxiªÉÉ&* 4 ’. So M¡ndi is considered as acruel planet in general.Planets – Viewpoints of BhaatiriThe word ‘graha’ is derived from the verbal root ‘grah’ that means ‘tolay hold of’ or ‘to grasp’. A planet may be defined as a heavenly body traveling1Phalad¢pik¡, p.XXV-182Op.Cit ., Da¿¡dhy¡y¢, p. 153Ibid., p.954Ibid., p.500

502around the Sun in an approximately circular orbit. Unlike the stars, which havefixed positions in the sky and are always visible; the planets change their positionsand sometimes even disappear from view.Bhaatiri says that an astrologer should be aware about astronomy withscientific background. He demands general awareness about the planets as‘ºÉÚªÉÇSÉxpùÉè |ÉEòÉÉEòOɽþÉè, {ÉÖxɯûHòÉ& {É\SÉ iÉÉ®úÉOɽþÉ&,iÉnùxÉxiÉ®Æú =HòÉè uùÉè iɨÉÉäOɽþÉè* 1 ’.Bhaatiri says the Sun and Moon are considered as King and Queenrespectively. Mercury provides happy and unhappy, Mars and Saturn are providesof bad affects. Jupiter and Venus are with good results and R¡hu and Ketu also,bad results. Bhaatiri informs that the shadow planets are independent thatmeans they have no svakÀetra and uccabala. Bhaatiri says ‘ºÉÚªÉÉæxnÚùºÉ´ÉǺÉÉvÉÉ®úhÉäxÉ ºÉ´ÉÇjÉ ÊxÉ°ü{ÉhÉÒªÉÉè* ¤ÉÖvÉÉä{ªÉɸɪɴÉÉÉiɺÉÖJÉnÖù&JÉnùÉä YÉäªÉ&* iÉnùxÉxiÉ®úÉäÊnùiÉÉè EÖòVÉÉxÉÒÁÊxɹ]õnùÉèºÉ´ÉÇjÉ* iÉnùxÉxiÉ®úÉäÊnùiÉÉè MÉÖ¯û¦ÉMÉÚ ºÉ´ÉÇjÉ É֦ɡò±ÉnùÉè*1Ibid., p.100

503iÉnùxÉxiÉ®úÉäÊnùiÉÉè ®úɽÚþEäòiÉÚè IÉäjÉÉäSSÉÉÊnù ½þÒxÉi´ÉÉiÉÂ+É֦ɡò±ÉnùÉè* 1 ’.Other representations of planetsIn B¤hajj¡taka Var¡hamihira has written two verses corresponding coloursto each planets, the Sun is dark red, the Moon in white Mars blood red, Mercurygreen, Jupiter yellow or golden, Venus neither white nor black and Saturn black.®úHòªÉɨÉÉä ¦ÉɺEò®úÉä MÉÉè®ú

504IÉÒhÉäxuùEÇò¨É½þÒºÉÖiÉÉEÇòiÉxɪÉÉ& {ÉÉ{ÉÉ&¤ÉÖvɺiÉèªÉÖÇiÉ&** 1Above said two verses provide colours of planets. The first one may be theoriginal or scientific abstract of planets astronomically and the second verse isimplied of astrological purpose symbolically. Bhaatiri commented two ¿lokaswith a variety of meanings. According to the first verse Bhaatiri explains themeaning and its purpose as ‘which planet is powerful at the time of birth of achild, colour of that child should be equal to the colour of that planet ‘ªÉκ¨ÉxÉÂOɽäþ ¤É±É´ÉÊiÉ VÉÉiÉ& ºÉ& iÉnùÉxÉÓ iÉkÉÖ±ªÉ´ÉhÉÉæ ¦É´ÉÊiÉ* 2 ’. Thoughcolours are assigned to the signs, the colours of the planets they will influencethem. And by the second verse he explained the colours for worshiping dieties thatare equal to colours of planets. ‘OɽþÉhÉÉÆ ÊxÉVÉ´ÉhÉÉÇxÉ =Ci´ÉÉiÉnùÊvÉnèù´ÉiÉÉxÉ ´ÉhÉÉÇxÉ +ɽþ* iÉÉ©ÉÉnùªÉÉä ´ÉhÉÉÇ&1Ibid., II-52Op.Cit., Da¿¡dhy¡y¢, p.102

505ºÉÚªÉÉÇÊnùxÉÉlÉÉ& ºÉÚªÉÉÇnùªÉÉä xÉÉlÉÉ& ªÉä¹ÉÉÆ iÉä iÉlÉÉäHòÉ&*+xÉäxÉ Oɽþ{ÉÚVÉÉnùÉè iÉuùhÉÇEÖòºÉ֨ɴɺjÉ{É·ÉÉnùªÉÉä OÉÉÁÉ&* 1 ’.Suryanarayana Rao opines that in the first of these verses a distinction is tobe made. The colours of planets are given not only to identify persons etc but toidentify the objects also 2 .K¡rakatva of PlanetsThe Universe exists with the influence and help of planets as far asastrology is concerned. All living beings are living with the influence of theseplanets. So the astrology is formed according to the nature of these planets. Thenine planets are representing each and everything under the sky in astrology.Bhaatiri discussed it in his commentary as follows.The Sun and other planets are called K¡rakas or significators of certainterms or relations. The Sun represents soul and father, the Moon to mind,intelligence and mother, Mars signifies to brother, good virtues and earth,Mercury signifies to the word, knowledge and fame, Jupiter is to health, son and1Ibid., p.1042Op.Cit., B¤hajj¡taka, (ed.B.V.Raman) p.79-80

506wisdom, Venus represents marriage, sexual intercourses and vehicles and Saturnrepresents disappointment, worry, death, laziness etc. Bhaatiri explained itwith the support of a verse as follows:+Éi¨É|ɦÉÉ´ÉÉÊHòSÉ Ê{ÉiÉÞÊSÉxiÉÉ ®ú´Éä¡Çò±É¨ÉÂ*¨ÉxÉÉä¤ÉÖÊrù|ɦÉÉ´ÉÆ SÉ ¨ÉÉiÉÞÊSÉxiÉÉ iÉÖ SÉxpùiÉ&**§ÉÉiÉÞºÉi´ÉMÉÖhÉÉxÉ ¦ÉÚ謃 ¦ÉÉè¨ÉäxÉ iÉÖ Ê´ÉÊSÉxiɪÉäiÉ´ÉÉM|ÉÉMɱ¦ªÉÆ SÉ Ê´ÉYÉÉxÉÆ ¤ÉÖvÉäxÉ{ÉÊ®úÊSÉxiɪÉäiÉÂ*MÉÖ¯ûhÉÉ näù½þ{ÉÖÖι]õ&ö ºªÉÉiɤÉÖÊrù{ÉÖjÉÉlÉǺɨ{Énù&**ÉÖGòÉÊuù´ÉɽþEò¨ÉÇ ºªÉÉiÉ ¦ÉÉäMɺlÉÉxÉÆ SÉ´ÉɽþxɨÉÂ*+ɪÉɺɴªÉÉÊvÉnÖù&JÉÉÊxÉ ¨É®úhÉÆ SÉ ÉxÉèSÉ®úÉiÉÂ** 1Sex of Planets - a review1Op.Cit., Da¿¡dhy¡y¢, Pp.468-469

507Var¡hamihira has noted down the sex of nine planets.‘¤ÉÖvɺÉÚªÉǺÉÖiÉÉè xÉ{ÉÖƺÉEòÉJªÉÉè ÉÊÉÉÖGòÉè ªÉÖ´ÉiÉÒxÉ®úɺiÉÖ Éä¹ÉÉ&** 1 ’ that means Mercury and Saturn are eunuchs. Moon andVenus are female planets and others are male planets. Here Var¡hamihira providesgeneral information about the sex of planets. But Bhaatiri exposes its elaboratemeanings accurately.Bhaatiri says the word ‘Éä¹ÉÉ&’ that means among the planets Sun,Mars, and Jupiter, the Sun represents to ‘father’ and Mars signifies to ‘brother’and Jupiter represents to the ‘son’. Besides in the second part among the planetsMoon and Venus, the Moon represents to ‘mother’ and Venus signifies to ‘wife’.He says that here Var¡hamihira followed an order as first female and then male.Bhaatiri exposed it with many significations. He mentions above said order toconsider the female-male categorization in eunuchs. ‘ªÉlÉÉ +jɺjÉÒOɽþEòlÉxÉÉxÉxiÉ®Æú {ÉÖÆOɽþÊ´ÉÊvÉ& iÉlÉÉÊ{É1Op.Cit., B¤hajj¡taka, II-6

508xÉ{ÉÖƺÉEòä%Ê{É {ÉÖÆ-ºjÉÒ Ê´É¦ÉÉMÉÉä YÉäªÉ&* ¤ÉÖvÉ&ºjÉÒxÉ{ÉÖƺÉEò& ºÉÚªÉǺÉÖiÉ& {ÉÖÆxÉ{ÉÖƺÉEò&* 1 ’.Beneficial and malefic classification of planetsPlanets are classified into two groups as beneficial and malefic. Astrologyconsiders the nine planets including R¡hu and Ketu for prediction. They are Sun,Moon, Mars, Mercury, Jupiter, Venus, Saturn, R¡hu and Ketu. The last twoalthough are shadowy planets, in astrology both are considered with highinfluence. B.V.Raman says “Sun is a star, the Moon, a satellite of the earth andR¡hu and Ketu, two imaginary points of concourse of orbits of earth and the Moonare referred to under the somewhat forced name of planets 2 ”.Var¡hamihira considers only seven planets in his work but he refers theshadowy planets by name in his work. Mercury, Jupiter and Venus are naturallybenefic. Similarly the waxing Moon is also benefic. The waning Moon and Mercuryin union with papa are malefic. The Sun, Mars, Saturn, R¡hu and Ketu arenaturally benefic. ‘IÉÒhÉäxuùEÇò¨É½þÒºÉÖiÉÉEÇòiÉxɪÉÉ&1Op.Cit., Da¿¡dhy¡y¢, p.1102Op.Cit., B¤hajj¡taka, ed.B.V.Raman, p.5

509{ÉÉ{ÉɤÉÖvɺiÉèªÉÖÇiÉ&* 1 ’. The waxing Moon and Mercury are with malefic intheir temporary positions. Bhaatiri mentions it ‘SÉxpù¤ÉÖvɪÉÉä&+´ÉºlÉÉxiÉ®äúhÉè´É {ÉÉ{Éi´É¨ÉÂ* +jÉ SÉxpùºªÉ IÉÒhÉi´Éä {ÉÉ{Éi´ÉÆ xÉ º´ÉiÉÉäVÉɪÉiÉä * SÉxpùºªÉ IÉÒhÉi´Éä +xªÉä OɽþÉ& ºlÉÉxɤɱÉÉÊnù¤É±É´ÉxiÉÉäÊ{É Ê´É¤É±ÉÉ& ¦É´ÉÎxiÉ* iɺ¨ÉÉiÉ ºÉ´Éæ OɽþÉ& ÉÖ¦ÉÉÊxÉ xÉnùtÖ&* iÉäxÉ Ê½þ IÉÒhÉSÉxpùºªÉ {ÉÉ{Éi´É¨ÉÂ* 2 ’. Besides Bhaatiri informsthat the planets are gradually providing more malfeasance by ascending order:‘IÉÒhÉSÉxpùºªÉ {ÉÉ{Éi´ÉÆ IÉÒhÉSÉxpùÉnùÊ{É +EÇòºªÉ {ÉÉ{Éi´É¨ÉÂ,iɺ¨ÉÉnùÊ{É EÖòVɺªÉ iɺ¨ÉÉnùÊ{É ÉxÉä&* 3 ’. Yavan¡c¡rya also says aboutcruel planets signifying by the two words ‘GÚò®ú’ and ‘{ÉÉ{É’‘GÚò®úOɽþÉä%EÇò& EÖòVɺÉÚªÉÇVÉÉè iÉÖ {ÉÉ{ÉÉè 4 ’. Var¡hamihira says‘=OÉOɽèþ& +ÉMxÉäªÉè& GÚò®èú&’ contextually in his work B¤hajj¡taka.Bhaatiri explained cruelty of planets and its causes according to theirnature. Sun and Mars are representing to kÀatriyavar¸a as well as agnibh£ta. But1Ibid., 2-52Op.Cit., Da¿¡dhy¡y¢, p.1073Ibid., p.1074Ibid., p.107

510he consideres Sun in the category of satvagu¸a, because of his bad effect is little.Mars is considered in the category of tamogu¸a and so it represents more cruelty inresults than the Sun. Saturn is also categorized in tamogu¸a as well asv¡yusvar£pa. It provides always unhappyness. His nature is crueler than the Mars.Bhaatiri says ‘®úÊ´ÉEÖòVÉÉè iÉÖ ´ÉμxɦÉÚiɺ´É°ü{ÉÉè SÉ* iÉlÉÉÊ{É®ú´Éä& ºÉi´ÉMÉÖhɨɪÉi´ÉÉiÉ +iªÉxiÉÆ {ÉÉ{Éi´ÉÆ xÉ Ê´ÉtiÉää* EÖòVɺªÉiɨÉÉä¨ÉªÉi´ÉÉiÉ +EòÉÇnùÊ{É {ÉÉ{Éi´É¨É =SªÉiÉä* ÉxÉäºiÉÖiɨÉÉä¨ÉªÉi´ÉÉiÉ ´ÉɪÉ֨ɪÉi´ÉÉiÉ nÖù&JɨɪÉi´ÉÉiÉ SÉ EÖòVÉÉnùÊ{É{ÉÉ{Éi´ÉÆ YÉɪÉiÉä* 1 ’.Planetary worship in astrologyThe antiquity of astrology can be traced to the period of Ved¡´gajyotiÀa ofLagadha approximately in 2500 BC. But in the Ved¡´gajyotiÀa there are noreferences about astrological planetary worship. But one of the important factors isthat astrology was mainly developed with the help of universal phenomenon as1Ibid., p.107

511well as experimentation of long time. In India Vedas is the basic source of almostall primitive sciences.In astrology there are a number of terms that are accepted from the Vedas.Everything of this universe can be connected with astrology because astrology isthe science of universe. All universal phenomena like glittering planets, sunriseand sunset, rain, night, tempest, etc were looked by the man with curiosity andthey worshipped them as super natural powers. It was spread out all the sciencesof past, especially influenced it more in astrology. Concepts of God, spirituality,worship of universal phenomena etc. were some of primary factors of Indianculture.Planetary worship in Da¿¡dhy¡y¢In Da¿¡dhy¡y¢, Bhaatiri discussed and followed planetary worship. Thedeities that presiding over the nine planets are given in order. The Sun signifiesGod Siva or Rudra and Agni, Moon represents to water and Goddess Ambik¡,Mars signifies to God SubraÅma¸ya, Mercury signifies to God ViÀ¸u, Jupiter is toDevendra or BraÅma, Venus is to Indr¡¸¢ or Indra and Saturn represents to God

512Yama. He says ‘´ÉμxÉɤnäùxÉ +ÎMxÉSÉ ¯ûpùSÉ Ê´É´ÉÊIÉiÉÉè*EÞòÉÉxÉÖ®äúiÉÉ Ê½þ ¦ÉMÉ´ÉÉxÉ ½þ®ú&* +¨¤ÉÖɤnäùxÉ +É{É&ºÉÚSªÉiÉä ɤnèùEònäùÉEòlÉxÉÉiÉ +Ψ¤ÉEòÉ MÉÉè®úÒ SÉ *+ÎMxÉVÉɤnäùxÉ EòÉ®úhÉɸɪÉi´ÉÉiÉ ºEòxvÉ& =SªÉiÉä*EÖòhb÷ɸɪÉi´ÉÉiÉ +ÎMxÉ®úÊvɹ`öÉxɦÉÚiÉÉ ¦ÉÚʨÉSÉ* EäòÉ´ÉɤnäùxÉʴɹhÉÖ®äú´É Ê´É´ÉÊIÉiÉ&*

513ºÉÉÎi´ÉEò& ÊÉ´É&, MÉÖ°ü ºÉÉÎi´ÉEò& ʴɹhÉÖÊ®úiªÉÉÊnù* 1 ’. Fifth verse of thesecond chapter of B¤hajj¡taka is clarified by Bhaatiri with the information ofplanetary worship. He says that when we worship to a planet that must be donewith flowers, new cloths, cow etc according to corresponding planets. It may givegood results. Bhaatiri informs it ‘OɽþÉhÉÉÆÊxÉVÉÉ®úÒ®ú´ÉhÉÉÇxÉÖCi´ÉÉ iÉnùÊvÉnèù´ÉiÉÉxÉ ´ÉhÉÉÇxÉ +ɽþ*iÉÉ©ÉÉnùªÉÉä ´ÉhÉÉÇ& ºÉÚªÉÉÇÊnùxÉÉlÉÉ& ºÉÚªÉÉÇnùªÉÉä xÉÉlÉÉ&ªÉä¹ÉÉÆ iÉä iÉlÉÉäHòÉ&* +xÉäxÉ Oɽþ{ÉÚVÉÉnùÉèiÉuùhÉÇEÖòºÉ֨ɴɺjÉ{É·ÉÉnùªÉÉä OÉÉÁÉ&* 2 ’. Suryanarayana Rao opines thatin the preceding and in this stanza, a distinction is made. The colours of theplanets are given to identify persons etc 3 .Retrogression and acceleration of planetsThe speed of seven planets except the Sun and Moon is subject to change.Sometimes they move slowly and even backwards and sometimes move quickly1Ibid., p. 1182Ibid., p. 1043Op.Cit., B¤hajj¡taka, (ed.B.V.Raman) p.79-80

514forwards. When a planet moves in its orbit near to the Sun it gets acceleration,which is called ‘atic¡ra’ in astrology. When the orbit of a planets motion becomesslow and then there is a retrograde motion or ‘vakragati’, so there will be nouniformity in velocity. All planets transit in the regular way (clockwise) while R¡huand Ketu transit always anti-clock wise. Astrology assigns great powers for planetswhile they are in retrogression.´ÉGÆò MÉiÉä ºÉÉäSSÉô¤É±ÉÆ nùtÉiɺÉ{ÉixÉxÉÒSÉIÉÇMÉiÉÉä%Ê{É JÉä]õ&* 1There is no scientific evidence to prove this hypothesis. M.V.Ramakrishnanexplains this problem as he says, “The retrograde motion is not real but onlyapparent, it will appear the less marked the further away a planet is from us 2 ”.In Da¿¡dhy¡y¢ while commenting the 20 thverse of second chapter ofB¤hajj¡taka as ‘=nùMɪÉxÉä ®úÊ´ÉÉÒiɨɪÉÚJÉÉè ´ÉGòºÉ¨ÉÉMɨÉMÉÉ&{ÉÊ®úÉä¹ÉÉ&*’ Bhaatiri provides brief information and its use in astrology.He says ‘´ÉGò’ means one who moves anticlockwise and ‘ºÉ¨ÉÉMɨɒ means one1Phalad¢pik¡ of Mantre¿vara, I.X-202M.V.Ramakrishnan, The Universe and the Heaven, p.46

515who occupied with the Moon ‘´ÉGòMÉÉ& ʴɱÉÉä¨ÉMÉiɪÉ& ºÉ¨ÉÉMɨÉÉ&SÉxpù* 1 ’ Although he knew about the nature of retrogression he admits it in thepredictional part. Retrograde planets are providing special results (60 percentstrength) in astrology. He quotes a verse of Par¡¿ara in this context.‘´ÉGòɤnäùxÉ ´ÉGòÉÊnù MÉÊiÉÊ´ÉÉä¹ÉÉiÉ ¤É±ÉÊ´ÉÉä¹ÉÆ ¦É´ÉÊiÉ* iÉlÉÉSÉ {É®úÉÉ®ú½þÉä®úɪÉɨÉÂ,¹Éι]õ´ÉÇGòMÉiÉä ´ÉÒªÉǨÉxÉÖ´ÉGòMÉiÉänÇù±É¨ÉÂ*{ÉÉnÆù Ê´ÉEò±É¦ÉÖHäòºªÉÉqù±É¨Éä´Éä ºÉ¨ÉÉMɨÉä**{ÉÉnÆù ¨ÉxnùMÉiÉäºiɺªÉ nù±ÉÆ ¨ÉxnùiÉ®úºªÉ SÉ*ÉÒwÉÆ ¦ÉÖHäòºiÉÖ {ÉÉnùÉäxÉÆ nù±ÉÆ ÉÒwÉiÉ®úºªÉ SÉ** 2Six-fold strength of planetsEach of the planets is said to posses six fold strength that explained byGovindabhaatiri in his commentary those are positional strength (sth¡nabala),1Op.Cit., Da¿¡dhy¡y¢, p.1592Ibid., p.196

516directional strength (digbala), strength of aspect (d¤gbala) motional strength(ceÀ¡bala), temporal strength (k¡labala) and natural strength (nisargabala).Var¡hamihira says ‘º´ÉÉäSSɺÉÖ¾þiº´ÉÊjÉEòÉähÉxÉ´ÉÉÆÉè&ºlÉÉxɤɱÉÆ º´ÉMÉÞ½þÉä{ÉMÉiÉèSÉ* 1 ’. A planet occupying in its exaltationsign, the house of a friendly planet, occupying its own m£latriko¸a, house, places inits own nav¡m¿ar¡¿i, in the house of which the planet is the owner is said to bestrong ‘º´ÉMÉÞ½þÉä{ÉMÉiÉèSÉ ºlÉÉxɤɱÉÆ ¦É´ÉÊiÉ

517nùxªÉÉÊxÉ iÉäxÉ ºÉoùÉÉÊxÉ ¤É½ÚþÊxÉ SÉäiºªÉÖ&** 1The use and peculiarities of sth¡nabala are clearly explained by Bhaatiriwith a number of pram¡¸as. Var¡hamihira does not indicate about pakÀabala ofMoon directly. PakÀabala is important in astrology. It is mentioned in Da¿¡dhy¡y¢as ‘{ÉIÉÉänÂù¦É´ÉÆÆ Ê½þ¨ÉEò®úºªÉ Ê´ÉÊɹ]õ¨ÉɽÖþ&* 2 ’ Bhaatiriexposes that the pakÀabala is said by Var¡hamihira indirectly by the usage of thewords as ‘Ê´É{ÉÖ±ÉEò®úÉ&’ and ‘¤É½Öþ±ÉʺÉiÉMÉiÉɺªÉÖ&GÚò®úºÉÉ訪ÉÉ& Gò¨ÉähÉ 3 ’ In the verse 21 of second chapter it is said thatSaturn, Mars, Mercury, Jupiter, Venus, Moon and Sun arestronger than thepreceding one. The ma¸dalav¤ddhi of the Moon is also referred to byVar¡hamihira. Bhaatiri explains it as ‘Ê´É{ÉÖ±ÉEò®úÉ&’

518|ÉÉvÉÉxªÉÆ ´ªÉVªÉiÉä? =SªÉiÉä -‘ɯû¤ÉÖMÉÖÉÖSɺÉÉtÉ& ´ÉÞÊrùiÉÉä´ÉÒªÉÇ´ÉxiÉ&’

519Digbla or directional strengthVar¡hamihira says ‘ÊnùIÉÖ¤ÉÖvÉÉÎRÂóMÉ®úºÉÉè ®úʴɦÉÉè¨ÉÉèºÉÚªÉǺÉÖiÉÉè ʺÉiÉÉÒiÉEò®úÉè SÉ* 1 ’ Means Mercury and Jupiter are strongin the east i.e., in the rising sign or lagna. The Sun and Mars are powerful whenthey occupy the tenth house (the south), while Saturn has strength in the west ie,the seventh house. The Moon and Venus are strong when in the north ie, thefourth house. Bhaatiri says ‘ÊnùIÉÖ ¤ÉÖvÉÉÎRÂóMÉ®úºÉÉè

520month of mithuna while the other five planets from Mars to Saturn are strongwhen they are in retrograde motion or when they are along with the Moon in thesame sign.Var¡hamihira says the Sun and Moon are strong in uttar¡yana -frommakara to the end of the mithuna. But Bhaatiri says that the Sun is strong inuttar¡yana but the Moon is entirely different from the Sun and so the k¡labala ismore accurate to the Moon and not ceÀ¡bala. ‘=kÉ®úɪÉhÉä¨ÉÞMÉÉÊnù¨ÉɺɹÉbÂ÷Eäòò

521vÉ]õiÉä SÉä¹]õɤɱÉi´ÉÉiÉÂ* SÉxpùºªÉÉÊ{É ®ú´Éä¯ûkÉ®úɪÉhÉä ¤É±ÉʨÉÊiÉÊ´É´ÉIÉÉ SÉäiÉ BiÉiÉ EòɱɤɱÉÆ ºªÉÉiÉÂ* iɺ¨ÉÉiÉ =kÉ®ú¨ÉÉMÉæhÉMÉÊiɯûnùMɪÉxÉʨÉiªÉÖHò¨ÉÂ* SÉxpùSÉä¹]õɤɱÉÆ ÊºÉiÉ{ÉIÉä , iÉjÉxÉÉäHÆò EòɱɤɱÉä +xiɦÉÉÇ´ÉÉiÉÂ* 1 ’.Natural strength or nisargabalaThe natural strength or nisargabala of the planets happens to be inascending order of strength as follows-Saturn, Mars, Mercury Jupiter, Venus,Moon and the Sun. Apart form the above mentioned kinds of strength of planets,two other kinds are also noted of such as ¡dhipatyabala (strength of ownership),and yogabala, (strength in combination).If a planet is the owner of important bh¡vas such as the lagna, second, fifth,ninth, tenth and eleventh houses of a horoscope, the planet gain strength whenfriendly planets are combined together in a favuorable sign, such as the sign ofescalation m£latriko¸a, ruling sign etc of one of the planets in combination, thatplanet gets strength of union. Var¡hamihira has documented it by the verse1Op.Cit., Da¿¡dhy¡y¢, Pp.158-59

522‘ɯû¤ÉÖMÉÖÉÖSɺÉÉtÉ ´ÉÞÊrùiÉÉä ´ÉÒªÉÇ´ÉxiÉ&* 1 ’. Da¿¡dhy¡y¢ considersabove verse and provides some points about it as follows- ‘each planet is powerfulin ascending order. Bhaatiri says if one or more planets are equal in strengththat can be identified by it which one is more powerful. ‘¤É½Öþ¹É֤ɱÉÉÊvÉEòOɽþÊxÉ°ü{ÉhÉä¹ÉÖ +xÉäxÉ |ɪÉÉäVÉxɨÉÂ* 2 ’.1Ibid., II-212Ibid., p.171

523Temporal or periodical strengthVar¡hamihira says that k¡labala or temporal strength as;ÊxÉÊÉÉÊÉEÖòVɺÉÉè®úÉ& ºÉ´ÉÇnùÉ YÉÉäμxÉ SÉÉxªÉä¤É½Öþ±ÉʺÉiÉMÉiÉÉ ººªÉÖ& GÚò®úºÉÉ訪ÉÉ& Gò¨ÉähÉ*º´ÉÊnù´ÉºÉºÉ¨É½þÉä®úɨÉɺÉMÉè& EòɱɴÉÒªÉǨÉÂ* 1K¡la means time .The Sun, Jupiter and Venus are strong in daytime, whileMoon, Mars and Saturn gain strength at night. Mercury is deemed powerful bothday and night. The growing Moon, Mercury Jupiter and Venus are strong in thebright fortnight, while the waning Moon, the Sun, Mars and Saturn are strong inthe dark fortnight. The seven planets are powerful on their respective weekdays.They are powerful in the r¡¿i of which they are the lords and also in theirparticular hor¡s. Bhaatiri explains this ‘º´ÉÊnù´ÉºÉ& º´É´ÉÉ®ú& º´ÉºÉ¨ÉÉ&º´ÉºÉÆ´ÉiºÉ®úÉ& º´É½þÉä®úɺ´É¨ÉɺÉSÉ BiÉèè& OɽþÉhÉÉÆ EòɱɴÉÒªÉȦɴÉÊiÉ BiÉä¹ÉÖ ªÉnù±{ÉEòɱÉ& iÉκ¨ÉxÉ EòɱÉä ¤É±ÉÉÊvÉCªÉ¨ÉÂ* 2 ’.Bhaatiri refers the importance of the word ‘Gò¨É’ which is applied with1Ibid., II-212Ibid., p.162

524a wide range of meanings. One of them is signified to ¿ubhagrahas anda¿ubhagrahas and second one is related to k¤À¸apakÀa and ¿uk½apakÀa. In thek¤À¸apakÀa p¡pagrahas are more powerful while in the ¿uk½apakÀa¿ubhagrahas are of same effect. ‘EÞò¹hÉÉÖC±É{ÉIÉMÉiÉÉ&GÚò®úɺºÉÉ訪ÉÉSÉ Gò¨ÉähÉ ¤É±É´ÉxiÉ&* Gò¨ÉɤnùÉä%jÉGÚò®úºÉÉ訪ÉEÞò¹hÉÉÖC±É{ÉIÉʴɹɪÉ&* +lÉ´ÉÉ ¤É½Öþ±É{ÉIÉäÊnùxÉGò¨ÉähÉ |ÉÊiÉ{ÉnùÉÊnù¹ÉÖ ÊiÉÊlɹÉÖ GÚò®úÉ& Gò¨ÉähÉ ¤É±É´ÉxiÉ&*ÉÖC±É{ÉIÉä ººÉÉ訪ÉÉSÉ iÉuùÊnùÊiÉ ºÉÚÊSÉiɨÉÂ* 1 ’. This temporal strengthstrength1Ibid., p.162

525is six in number that are ÊnùxÉ®úÉÊjɤɱɨÉÂ, {ÉIɤɱɨÉÂ,Ênù´ÉºÉÉÊvÉ{ÉiªÉ¤É±É¨ÉÂ,¨ÉɺÉÉÊvÉ{ÉiªÉ¤É±É¨ÉÂ,ºÉÆ´ÉiºÉ®úÉÊvÉ{ÉiªÉ¤É±É¨É and EòɱɽþÉä®úÉÊvÉ{ÉiªÉ¤É±É¨ÉÂ*Strength of aspect or d¤gbalaD¤Àti or ra¿mi is an important factor in astrology and its effect is alsohigh in astrological prediction. It is closely connected with planets along withtwelve signs of astrological chart. Var¡hamihira summarises this kind of strengthin a single verse as followsÊjÉnùÉÊjÉEòÉähÉ SÉiÉÖ®ú¸ÉºÉ{iɨÉÉxªÉ´É±ÉÉäEòªÉÎxiÉSÉ®úhÉÉʦɴÉÞÊrùiÉ& *®úÊ´ÉVÉɨɮäúfø¬¯ûÊvÉ®úÉ& {É®äú SÉ ªÉä Gò¨ÉÉÉä ¦É´ÉÎxiÉÊEò±É ´ÉÒIÉhÉÉäÊvÉEòÉ&** 1 (Planets aspect quarter, half, three forth and full inthe 3 rd and 10 th , in the 5 th and 9 th , in the 4 th and 8 th and 7 th respectively. Saturn,Mars and Jupiter have special aspects and are powerful in 3 rd and 10 th , and 4 th and8 th and 5 th and 9 th respectively.) K¤À¸¢ya uses the term ra¿mi as1Op.Cit., B¤hajj¡taka, II-13

526‘SÉiÉÖ®äúEòË´ÉɹÉÉäb÷É xÉ´É ºÉÆJªÉÉ&{É\SɺÉ{iÉnùÉÊEò®úhÉÉ& 1 ’.All planets have a quarter aspect on the third and tenth houses from thehouse in which they are situated and a half at the 5 th and 9 th houses from wherethey are stationed.Generally speaking the aspect of a beneficial is said to bear good resultsand that of a malefic, bad effect. Further the effect also depends on the naturalrelationship of the planet that glances and house. Bhaatiri clarifies it as‘xÉxÉÖ ¤É±ÉºÉʽþiÉÉ& OɽþÉ& ÉÖ¦ÉÆ EÖò´ÉÇÎxiÉ, iÉlÉÉ nÖù&JÉÆxÉÉɪÉÎxiÉ* ¤É±É½þÒxÉÉ& Ê´É{É®úÒiÉÆ EÖò´ÉÇÎxiÉ

527¦ÉɴɺlÉÉxÉɱÉÉäEòªÉÉäMÉÉÊnùʦÉÉ֦ɡò±É¨ÉÖSªÉiÉä* ºÉ¤É±É´ÉÉxSÉäiÉ ºÉ¡ò±ÉÆ ºÉ¨{ÉnÂù, xÉ SÉäiÉ iÉnù¦ÉÉ´É

528from the position of the point of the vernal equinox. The first degree of meÀa is theequinoctial point of the r¡¿icakra or zodiac and the timing of the vernal equinoxcalculated at a particular area are called as ayan¡m¿a.Scholars speak of two kinds of zodiac, one fixed and the other moving(‘nirayana’ and ‘s¡yana’) sidereal system or ‘nirayanakrama’ is prevalent inIndia and westerners follow tropical system or ‘s¡yanakrama’.

529The one which takes into account the first degree of meÀa as the point ofthe vernal equinox is considered as the movable zodiac or r¡¿icakra .The r¡¿icakrabegins with the occurrence of the equinox meÀ¡yana ie, some where in pisces(thetwelfth sign of the zodiac), when the Sun transits in the middle part of spaces. It isknown as ‘sthira’ or fixed zodiac or ‘nakÀatracakra’ or ‘nakÀatrav¢th¢’.In India almost all great scholars accepted the system of fixed zodiac as thebasis for astrological purposes. It is said that at a certain period of time (ages ago)the two cakras have a common beginning point and that because of the slantingaxis of the earth, difference in distance between the two has occurred. The positionof the earth vis-a-vis the commencing point of ‘meÀa’ sign is generally reckoned50.3 degree further west.‘Ayanabala’ is also effective in astrology, so Bhaatiri described thecalculation of ‘ayanabala’ as Var¡hamihira has not explained it. Bhaatiri says‘+lÉ +ªÉxÉSɱÉxɨÉÉSÉɪÉæhÉÉxÉÖHò¨ÉÊ{É ¨ÉªÉÉjÉ ÉɺjÉÉxiÉ®úÉiÉÂ=SªÉiÉä* 1 ’ In this context Bhaatiri exibits different opinions of ‘ayanabala’1Ibid., p. 191

530calculation of different scholars like, Ma¸itha, Maya and Aryabhaa. Althoughayanabala is not mentioned by Var¡hamihira, ayanacalana of B¤hatsaÆhit¡ isstrictly followed by Bhaatiri for convincing the difference of ‘ayana’ betweenancient and modern ages ‘+ɱÉä¹ÉÉvÉÉÇqùÊIÉhɨÉÖkÉ®ú¨ÉªÉxÉÆ®ú´Éä%vÉÇÊxɹ`öõÉt¨ÉÂ* 1 ’.1B¤hatsaÆhit¡, III-1

531Viyonijanma -a descriptionVar¡hamihira uses the term viyoni or vividhayon¢s to denote various kindsof the human species like animals like cows goats, birds, reptiles, insects andplants and so on. The first verse of the chapter is ‘ʴɤɱÉèSɺÉÉ訪Éè& 1 ’ whichwhich means powerless state of ¿ubhagraha causes to viyonijanma. Bhaatiriinforms that if the good planets are powerful that causes to human birth.‘ʴɤɱÉèSɺÉÉ訪Éè&

532there is the application of the word ‘+lÉ’ which corresponds to the numeral ‘9’.‘+lÉ +RÂóQªÉlÉäiªÉjÉÉlÉɤnäùxÉ SÉiÉÖ¹{ÉnùÉxÉÉÆ +ÎRÂówɤɱÉÆxɴɨɮúÉÊÉxÉÉ ÊSÉxiªÉ¨ÉÂ* 1 ’.Govindabhaatiri has explained not only about animals but also allthings under the sky like trees, flowers, etc. The seventh verse of the third chapter‘+xiɺºÉÉ®úÉxÉ VÉxɪÉÊiÉ...’ it means the Sun produces1Ibid., p.216

533internally strong trees, Saturn raises useless trees, the Moon makes milky trees,Mars produces dry plants, Mercury and Jupiter produce fruitless and fruitful treesrespectively. Venus makes flowering trees. The Moon makes bright plants, andMars makes bitter plants. Although Var¡hamihira has introduced only the natureof trees, Bhaatiri explains trees along with their names, specialty etc.For instance by the word ‘+xiɺºÉÉ®úÉxÉÂ’ he gives its meaning ‘strongcontent inside’ like coconut, sandalwood etc. Saturn is considered generally as acruel planet and so it signifies poisonous plants. The Moon represents plantscontained milk, water and beautiful and eatable plants. Mars is also a cruel planet,which signifies to palm trees, thorn trees, bamboos, brambles etc. Jupiter andMercury are signifying of fruits and fruitless trees respectively.Bhaatiri quotes here the sixteenth verse of eighth chapter of B¤hajj¡takawhich depicts the da¿¡phala of Jupiter as ‘½äþ¨ÉÉ·ÉÉi¨ÉVÉEÖò\VÉ®úɨ¤É®úSɪɒ in which the usage of the word ‘+¨¤É®ú’ is reflected toplants making cloths also. Bhaatiri says‘½äþ¨ÉÉ·ÉÉi¨ÉVÉEÖòYÉ®úɨ¤É®úSɪÉ

534SÉ VÉxɪÉÊiÉ* 1 ’. He also teaches though this type of explanation how to commenta work. His words are as follows: ‘B´ÉÆ ºÉ´ÉÇjÉ {ÉÚ´ÉÉÇ{É®úªÉÖCiªÉÉÊxÉ°ü{ÉhÉҪɨÉÂ* 2 ’.Da¿¡ result a reviewIn common parlance the word ‘da¿¡’ means only condition or state. It canbe said that a person is passing through the da¿¡ of a1Ibid., p. 2292Ibid., p. 319

535particular planet. Under the u·uda¿¡ system the span of human life is onehundred and twenty years and that this da¿¡ is distributed among the nineplanets.Da¿¡dhy¡y¢ thus discussed da¿¡ results in the eighth chapter by nameDa¿¡ntarda¿¡. The da¿¡ operates as follows. The Sun’s period is of six years. Afterthis, the period of the Moon is of ten years. Then that of Mars for seven years thenthat of R¡hu for eighteen years. Then that of Jupiter for sixteen years. Then that ofSaturn for nineteen years. Then that of Mercury for seventeen years, that of Ketufor seven years, and of Venus for twenty years.Bhaatiri pointed here that the da¿¡ should be started from the planetSun due to beginning the first verse of seventh chapter of B¤hajj¡taka. He says‘=SSÉxÉÒSɨÉÉMÉæ¹ÉÖ ‘Ênù´ÉºÉEò®úÉÊnùι´É’ÊiÉ Ênù´ÉÉEò®úºªÉ|ÉlɨÉÉäCiªÉÉ iÉnùÉÊnù nùÉÉ{ÉÊ®úOɽþ&* 1 And if in the nisargada¿¡ systemthat should be from the Moon according to the ninth verse of eighth chapter. Hesays ‘SÉxpùÉ®äúxnÖùVÉäÊiÉ SÉxpùºªÉ |ÉlɨÉÉäCiªÉÉ ÊxɺÉMÉÉÇnùªÉÉä1Ibid., p.399

536SÉxpùÉÊnù nùÉÉ{ÉÊ®úOɽþ&

537B¤hajj¡taka explains good and bad results of the period of the planet Sun. Firsttwo lines are given as ‘the Sun gives wealth by nakha (nail) teeth, skins, gold,travel, kings and war’.But in the second part of the same verse provides opposite meaning likemisery through wife, children, wealth, enemy, weapon, fire and king in the sameperiod. Bhaatiri clarified it as the first section of this verse is effective only if theSun is the most powerful and second part is mentioned in his powerless state. Heestablished it based on the verse of Var¡hamihira as ‘If the Sun is most powerfulprovides good results and in powerless state bad results too’ ‘nùÉɺÉÖɺiÉɺÉÖ ÉÖ¦ÉÉÊxÉ EÖò´ÉÇÎxiÉ*’ His own words are following.‘ºÉÚªÉǺªÉ¤É±É{ÉÖ¹]õÉè {ÉÚ´ÉÉÇvÉæxÉÉäHÆò É֦ɡò±É¨ÉÂ*¤É±É½þÉxÉÉ´É{É®úÉvÉæxÉÉäHò¨ÉÉ֦ɡò±É¨ÉÂ* 1 ’AÀakavargaGreat astrologers such as Devak¢rti, Yavane¿vara, Gu¸akara andVar¡hamihira have discussed aÀakavarga as an important factor in the1Ibid., p.442

538predictions. The practice of calculating aÀakavarga charts is seen from thebeginning. Every person’s horoscope has signs of the seven major planets and therising time or lagna. (For the shadow planets R¡hu and Ketu no aÀakavarga isprescribed.) The aÀakavarga gives clue to the good and bad results in anindividual’s career. The calculation of aÀakavarga of the lagna and the sevenplanets of a horoscope is rather a laborious process. Gu¸akara stresses theimportance of aÀakavarga in predictions in the following verse.

539+iÉÉä¹]õ®úÉÊɨÉÇxÉÖVÉÉä%jÉ ºÉ´ÉÇ& |ÉÉäHòÉäjÉ iÉ䦪ÉSÉÉÖ¦ÉÉÉÖ¦ÉÉÊxÉ*¡ò±ÉÉÊxÉ iÉä¹ÉÉÆ SÉ Ê´ÉªÉÉäMɪÉÉäMÉÉ&ªÉnùɹ]õ´ÉMÉÉæilÉ¡ò±ÉÆ º¡Öò]Æõ ºªÉÉiÉÂ** 1Bhaatiri has explained the aÀakavarga and its effect in astrology. Hesays={ÉSɪÉMÉÞ½þʨÉjÉ º´ÉÉäSSÉMÉÉ& {ÉÖ¹]õʨɹ]Æõ*i´É{ÉSɪÉMÉÞ½þxÉÒSÉÉ®úÉÊiÉMÉèxÉæ¹]õºÉ¨{ÉiÉÂ** 2(Planets in house of upacaya of friendly and own exaltations will give good resultsand planets in anupacayas, in n¢cas or unfriendly houses give bad results.)Above verse was commented upon by Bhaatiri in two ways. First one isaccording to the horoscope and second one is according to c¡ragati (constantmoving of the planets). ‘+{ÉSɪÉMÉÞ½þ

540VÉx¨ÉEòɱÉä κlÉÊiÉ´ÉÉÉiÉ SÉÉ®ú´ÉÉÉiÉ SÉ* 1 ’. If the number of akÀas inone sign of aÀakavarga is four or more that makes gradually good results. Thoseplanets if positioned in upacaya, bandhukkÀetra, svakÀetra and ucca those willprovide further good results. Second one, in the case of c¡ragati, Bhaatiri saysthat the word ‘upacaya’ means a planet occupied any peculiar signs as well astheir own svakÀetra, bandhukkÀetra, triko¸a, ucca from candralagna. They makefurther good results, and otherwise, make bad results. Bhaatiri provideshere many notable points. One of them is positional strength that should beconsidered at first to find out strength of planets. He says that‘¤É±ÉɤɱÉÊxÉ°ü{ÉhÉä +Ê{É ºlÉÉxɤɱÉɤɱÉÆ1Op.Cit., Da¿¡dhy¡y¢, p.552

541|ÉÉvÉÉxªÉäxÉ ÊxÉ°ü{ÉhÉҪɨÉÂ* 1 ’ Another one is mentioned as although beingakÀas in aÀakavarga are more in any sign in which powerless planets occupythey make bad results due to the aÀakavarga give results according to thestrength of planets.‘+¹]õEò´ÉMÉǤɱɤÉɽÖþ±ªÉä +Ê{É¡ò±ÉnùÉiÉÞOɽþÉhÉÉÆ nùÉè¤ÉDZªÉä +¹]õEò´ÉMÉÇ¡ò±ÉÉxÉÉÆÊxÉVÉÔ´Éi´É¨É´ÉMÉxiÉ´ªÉ¨ÉÂ* +xªÉlÉÉ ºÉVÉÒ´Éi´É¨ÉÂ* iɺ¨ÉÉiɤɱÉɤɱɴÉÉÉnäù´É ÉÖ¦ÉÉÉÖ¦ÉÆ Eò±{ÉxÉҪɨÉÂ* 2 ’Historical descriptions in Da¿¡dhy¡y¢Da¿¡dhy¡y¢ is the first Keralite Sanskrit commentary on B¤hajj¡taka afterBhaolpala commentary. The age of the commentator may be assigned about 12 thor 13 th century AD. Some historical and social information of that age may beassumed from this commentary. This commentary is a turning point in the field ofastrology of Kerala. One of the contributions of the Keralite astrology is that it isdeveloped with full techniques of astrology. Still astrology is very popular in Kerala1Ibid., p.5552Ibid., p.555

542and the Ka¸iy¡r or Ga¸aka community of Kerala is dealing with predictive astrologydirected by Bhaatiri and others.The word Ka¸iy¡r is derived from the word ‘Ga¸aka’ it means ‘one whocalculates’. Amarako¿a defines the astrologers’ names asºÉÉÆ´ÉiºÉ®úÉä VªÉÉèÊiÉʹÉEòÉä nèù´ÉYÉMÉhÉEòÉ´ÉÊ{É*ºªÉÖ¨ÉÉê½ÚþÌiÉEò¨ÉÉè½ÚþiÉÇYÉÉÊxÉ EòiÉÉÇÎxiÉEòÉ +Ê{É** 1The legend is going on that the Ka¸iy¡r family was may be originated fromthe age of Govindabhaatiri from 12 th century AD. From Da¿¡dhy¡y¢ and othervaluable astrological works it can be1Amarako¿a, kÀatriyavarga, verse.14

543assumed that many historical evidences are available of that age. Status of womenof that society, family background, position of astrologers and the like areindicated. For example thework B¤hatsaÆhit¡ of Var¡hamihira gives a clearpicture of society which is focused to the development of the kingdom throughpredictions of astrologers.Ka¸iy¡r familyKa¸iy¡r family is famous in Kerala as the interpretors of astrology in thiscountry. The root of the word ‘Ka¸iy¡r’ is derived from the Sanskrit word ‘Ga¸aka’which means ‘one who calculate astronomical theories’ ‘ªÉxjÉ´ÉävÉÉÊnùxÉÉYÉÉxÉÆ ªÉnÂù¤ÉÒVÉÆ MÉhÉEèòºiÉiÉ&* 1 ’The Ka¸iy¡r family is known in different names in various parts of Keralalike Ka¸iy¡r, Ga¸aka, Ka¸i¿a, Ka½aripa¸icker, Gurukka½ etc they were trainers ofmartial art, ka½ari, in South India 2 . But the Ka¸iy¡r caste is presently included inthe division of ‘patita’ or backward. It can be seen in the verse of J¡tinir¸aya ofSankar¡c¡rya, which says all casts prevalent in Kerala as:1Op.Cit., Prabanthasa´graham, p.802Op.Cit., Hindu Encyclopaedia, p.125

544+¹]õÉè ʽþ Ê´É|ÉÉ uùÉè xªÉÚxÉÉè uùÉnùÉè´ÉÉxiÉ®úÉʱÉEòÉ&+¹]õÉnùɺªÉ ÉÚpùɹ¹É]Âõ ÊÉα{ÉxÉ& {ÉÊiÉiÉÉ nùÉxÉÒSÉÉ& {ÉÞlÉCSÉi´ÉÉ®úSÉiÉÖ¹¹Éι]õ̽þ VÉÉiɪÉ&** 1In Da¿¡dhy¡y¢ also such historical evidences are available. Social status ofwomen is clearly interpreted by Bhaatiri.1Koccir¡jyacartraÆ, K.P. PadmanabhaMenon (Mal),Mathrubhumi Printing and Publishing company.1996,p.79

545Str¢j¡tak¡dhy¡ya of B¤hajj¡taka is discussing the position and status of women ofthat age. It may be noted that B¤hajj¡taka and other famous astrological works arenot dealing with the matters specialized with women. Bhaatiri highlights thestatus of woman based on the first verse of twenty-third chapter of B¤hajj¡takaand sixth verse of the fourteenth chapter of Svalpaj¡taka. ‘ªÉti¡ò±ÉÆ xÉ®ú¦É´ÉäIɨɨÉRÂóMÉxÉÉxÉÉÆ’

546‘¦ÉɪÉÉÇVÉx¨ÉEòɱɴÉÉÉiÉ {ÉÖ¯û¹ÉºªÉ MÉÖhÉnùÉä¹ÉÉÎSÉxiªÉÉ& iÉnùlÉȺjÉÒVÉÉiÉEòÉäÊHò&* 2 ’We can see that the clear picture of interpretation of results of that agehistorically in Da¿¡dhy¡y¢. The verse ‘ÊjÉEòÉähÉVÉɪÉÉlÉǺÉÖJÉɺ{ÉnùκlÉiÉè& 3 ’ is commented by Bhaatiri in such a method. Lagna is first then fifth andninth bh¡vas respectively because of the householder is to prefer putrasth¡na tocomplete his life span and four ¡¿ramas and dharmasth¡na. Then seventh bh¡va,which is the place of wife because of the householder, earns dharma, artha andk¡mathough2Ibid., p.5583Op.Cit., B¤hajj¡taka, IV-10

547his wife. All these duties depend upon wealth so next comes the second bh¡va andthen fourth bh¡va. All these deeds are giving pleasure according to our good andbad actions or karma. And these are connected with karmabh¡va, the tenthposition. He quotes it as ‘+Éi¨ÉÊxÉ°ü{ÉhÉÉnùxÉxiÉ®Æú {ÉÖjɺlÉÉxÉÆvɨÉǺlÉÉxÉÆ ´ÉÉ ÊxÉ°ü{ÉhÉҪɨÉÂ* MÉÞ½þºlɺªÉ {ÉÖjɺlÉÉxÉÆ+xªÉä¹ÉÉÆ vɨÉǺlÉÉxÉÆ {ÉÖ¯û¹ÉÉlÉÉæ{ɪÉÉäÊMÉi´ÉÉiÉ iÉiÉÉäMÉÞ½þºlɺªÉ ¦ÉɪÉÉǺlÉÉxÉÆ, iÉiÉ& B´É MÉÞ½þ{ÉÊiÉ& ÊjÉ´ÉMÉÇ¡ò±ÉƺÉÉvɪÉÊiÉ * ºÉ´Éæ¹ÉÉÆ Eò¨ÉÇhÉÉÆ vÉxɺÉÉ{ÉäIÉi´ÉÉiÉ vÉxɺlÉÉxÉÆÊ´ÉÉä¹ÉÉiÉ ÊSÉxiªÉ¨ÉÂ* {ÉÖxɤÉÇxvÉÖMÉÞ½Æþ ºÉÖ¾þVVÉxÉÉÊnùÊSÉxiªÉ¨ÉÂ* {ÉÖxÉ& Eò¨ÉÇ ÊxÉ°ü{ÉhÉҪɨÉÂ* 1 ’ Thus Govindabhaatiriconnects each and every bh¡va systematically.Horoscope matching a reviewHoroscope matching is an integral part of Hindu marriages. It is not anexaggeration to say that rarely a marriage take place in Hindu families withoutmatching these horoscopes of the bride and the bridegroom. In Kerala, it has1Op.Cit., Da¿¡dhy¡y¢, p.263-64

548become even a part of their marriage ceremony. In India, astrology is believed to beof Vedic in origin. But no evidence is available to show that this system ofhoroscope matching was there during the Vedic period. Nor was this practice inexistence during the epic period and there is no mention of this in the R¡m¡ya¸a orMah¡bh¡rata. Ancient Hindus recognised eight types of marriages 2 :¥ÉÉÀÉä nèù´ÉºiÉlÉè´ÉɹÉÇ& |ÉÉVÉÉ{ÉiªÉºiÉlÉɺÉÖ®ú&MÉÉxvÉ´ÉÉæ ®úÉIɺÉSÉè´É {ÉèÉÉSÉSÉɹ]õõ¨ÉÉä%vɨÉ&**2M.V. Raghavan, Astrology is based on illusion and imaginations, mathrbhumi, 2002 p.49

549Br¡Åma; - The bride’s father invites the bridegroom and gives his daughter to himwith all ornaments etc. Daiva; - during the course of y¡ga or yajµa a girl is given tothe ¤tvik or the person who performs the y¡ga as dakÀi¸a or donation. ArÀa; - Thebridegroom gives the father of the bride a bull and cow and receives the girl.Praj¡patya; - The father of the girl gives her to the bridegroom escorting them toobserve dharma or rightful living. Asura; - Buying a girl by giving money to herfather. G¡ndharva; - The bridegroom and the bride, loving each other, perform themarriage ceremony themselves. R¡kÀasa; - A girl who is captured and taken awayand kept as wife. Pai¿¡ca; - Forcibly taking a girl who is not of sound mind eitherby birth or by intoxication.In none of the above-mentioned eight kinds of marriages, horoscopematching is envisaged. The generally accepted form of marriage during the epicperiod was Praj¡ptya, which includes SvayaÆvara or self-selection by the bride.Example: - S¢t¡svayaÆvara and Rukmi¸¢svayaÆvara of R¡m¡ya¸a and Mah¡bh¡ratarespectively.Horoscope matching in Da¿¡dhy¡y¢

550Although there is no mention about horoscope matching in Da¿¡dhy¡y¢, inthe ninth chapter namely aÀakavarg¡dhy¡ya it can be seen that a verse ofBhaatiri as ‘a man should marry to woman that only if more good results inher horoscope as ‘¡ò±É¦ÉÚʪɹ`ö®úÉÊÉVÉÆÉ EòxªÉɨÉÖuù½äþiÉÂ* 1 ’. But inanother area he says as good and bad results of a1Op.Cit., Da¿¡dhy¡y¢, p.533

551person may be considered with the horoscope of his wife. The Str¢j¡takaprakara¸ais created by Var¡hamihira for the same purpose. Bhaatiri says‘¦ÉɪÉÉÇVÉx¨ÉEòɱɴÉÉÉiÉ {ÉÖ¯û¹ÉºªÉ MÉÖhÉnùÉä¹ÉÉÎSÉxiªÉÉ&*iÉnùlÉÈ ºjÉÒVÉÉiÉEòÉäÊHò&* 1 ’.From these statements it can be inferred that good and bad results of aperson is based on the horoscope of his wife. Above said results are described byBhaatiri only after the marriage of couples but not before the marriage. Besideshe provides the meaning wife to the word ‘ºjÉÒ*’ ‘ºjÉÒɤnäùxÉ ¦ÉɪÉÉÇÊ´É´ÉÊIÉiÉÉ* ¦ÉɪÉÉÇ´ÉÉÉiÉ MÉÖhÉnùÉä¹ÉÉ& ¦É´ÉÎxiÉ* {ÉÖ¯û¹ÉºªÉ¦ÉɪÉÉÇ{ÉÊ®úOɽþhÉ´ÉÉÉiÉ MÉÖhÉnùÉä¹ÉÉ& ¦É´ÉÎxiÉ*’- ‘+vÉÈ ¦ÉɪÉÉÇÉ®úÒ®úºªÉ

552the eighth bh¡va too. Bhaatiri said it in his words ‘ÊxÉvÉxÉäxÉ {ÉÊiɨɮúhÉƱÉMxÉSÉxpùɦªÉÉÆ É®úÒ®Æú, ºÉ{iɨÉäxÉ ºÉÉè¦ÉÉMªÉ¨ÉÂ, {ÉÊiÉ®úÊ{É SÉÊSÉxiªÉ¨ÉÂ* 1 ’. But Var¡hamihira has enumerated above said bhavas having goodand bad results. The verse is as follows+ÉMxÉäªÉèÌ´ÉvÉ´ÉɺiÉ®úÉÊɺÉʽþiÉę̀ɸÉè&{ÉÖxɦÉÚǦɴÉäiÉÂGÚò®äú ½þÒxɤɱÉä%ºiÉMÉä º´É{ÉÊiÉxÉÉ ºÉÉ訪ÉäÊIÉiÉä|ÉÉäÊZÉiÉÉ*+xªÉÉäxªÉÉÆÉMɪÉÉä&ʺÉiÉÉ´ÉÊxÉVɪÉÉä®úxªÉ|ɺÉHòÉRÂóMÉxÉÉtÚxÉä ´ÉÉ ÉÒiÉ®úΨɺÉʽþiÉä ¦ÉiÉÖǺiÉnùÉxÉÖYɪÉÉ** 21Ibid., p.5592Op.Cit., B¤hajj¡taka, XXII-9

553Cruel planets positioned in eighth bh¡va of female horoscope cause deathof her husband. Besides Baatiri informs two major bad effects based on theS¡r¡val¢ as ‘position of p¡pagraha in the eighth bh¡va of a male horoscope willcause death of his wife before his death. Similarly if good planets are in the sameway that may cause good results. ‘vÉ´ÉÉä ¦ÉiÉÉÇ, Ê´ÉMÉiÉvÉ´ÉiÉɦÉiÉÞǨɮúhÉʨÉiªÉlÉÇ&* +lÉÉÇiÉ ºÉÉ訪Éä%¹]õ¨Éä º´É¨É®úhÉʨÉÊiÉ ÊºÉrÆù¦É´ÉÊiÉ* κjɪÉÉä VÉx¨ÉÊxÉ GÚò®äú%ú¹]õ¨ÉMÉiÉä ºÉÊiÉ º´É¨É®úhÉÉiÉ {ÉÚ´ÉȦÉiÉÞǨɮúhÉÆ ¦É´ÉÊiÉ* ºÉÉ訪Éä¹]õ¨ÉMÉiÉä ºÉÊiÉ ¦ÉiÉÞǨɮúhÉÉiÉ {ÉÚ´ÉȦÉɪÉÉǨɮúhÉÆ ¦É´ÉÊiÉ* 1 ’. Likewise the cruel planet positioned in eighth bh¡vaas eighth bh¡v¡dhipati does not cause any bad results: ‘iɺ¨ÉÉnù¹]õ¨ÉºlÉ&GÚò®úÉä +¹]õ¨ÉÉÊvÉ{ÉSÉäiÉ ´ÉèvÉ´ªÉEÞòzÉäÊiÉ ÊºÉrù¨É ¦É´ÉÊiÉ* 2 ’ andBhaatiri insists another points as if the cruel planets are positioned in seventhand eighth bh¡vas there should be the strength of cruel planets, strength of eighthbh¡va as well asstrength of eighth bh¡v¡dhipa in equal importance.1Op.Cit., Da¿¡dhy¡y¢, p.568-692Ibid., p.571

554‘¡ò±É¨ÉÊvÉEòʨÉnÆù ªÉnùjÉ ¦ÉÉ´ÉÉiÉ ¦É´ÉxɦÉxÉÉlÉMÉÖhÉè&Ê´ÉÊSÉxiÉxÉҪɨÉÂ* 1 ’Above said statements and explanations provide the results of husbandwife relationships. Bhaatiri did not mentioned anywhere about horoscopematching directly in Da¿¡dhy¡y¢. But he provided a number of solutions of suchmatrimonial problems based on B¤hajj¡taka, and other valuable works likeS¡r¡val¢, K¤À¸¢ya etc.Besides Baatiri followed var¡hamihira’s opinion in his commentary. Hesays that ‘+jÉ +xÉÖHòÉÊxÉ ªÉÉÊxÉ ±ÉIÉhÉÉÊxÉ iÉÉÊxÉ xÉ ÊxÉ°ü{ÉhÉÒªÉÉÊxÉ1Op.Cit., B¤hajj¡taka, XVI-33 & Da¿¡dhy¡y¢, p.570

555

556Paµcamah¡yogasIn astrological parlance the Paµcamah¡yogas are important factorespecially in the j¡taka part. Those are five in number, being based on the positionof the five planets beginning with Mars. Var¡hamihira does not enumerate thesepaµcamah¡yogas in his work

557B¤hajj¡taka. But he has explained it in his B¤hatsaÆhit¡ by namepuruÀamah¡yogas 1 .Bhaatiri enumerates these paµcamah¡yogas with the help of S¡r¡val¢ ofKaly¡¸avarman. He says that Var¡hamihira has already noted it by the verse‘+ÉÚxªÉä¹ÉÖ SÉ Eäòxpäù¹ÉÖ EòÉ®úEòÉJªÉOɽäþ¹ÉÖ SÉ 2 ’. His statement asfollows ‘+jÉ iÉÖ +ÉÚxªÉä¹ÉÖ SÉ

558º´ÉIÉäjÉä SÉ SÉiÉÖ¹]õªÉä ºÉÖ¤ÉʱÉʦÉ& º´ÉÉäSSÉκlÉiÉè´ÉÉÇOɽèþ&ÉÖGòÉRÂóMÉÉ®úEò¨ÉxnùVÉÒ´ÉÉÊÉVÉè®äúiÉèªÉÇlÉÉxÉÖGò¨ÉÉiɨÉɱɴªÉÉä ¯ûSÉEòÉÉÉä%lÉ EòÊlÉiÉÉä ½ÆþºÉSɦÉpùºiÉlÉɺɴÉæ¹ÉɨÉÊiÉʴɺiÉ®Æú ¨ÉÊiɨÉiÉÉÆ ºÉÆÊIÉ{ªÉiÉä ±ÉIÉhɨÉÂ** 1±ÉIÉhɨÉÂ** 1S¡r¡val¢ and B¤hajj¡takaB¤hajj¡taka of Var¡hamihira and S¡r¡val¢ of Kaly¡¸avarman were widelyfollowed by the astrologers all over India. Kaly¡¸avarman lived in the seventh centuryAD. The work must have been written after1Ibid., p.492 & S¡r¡val¢, 37-29

559the B¤hajj¡taka. In the last part of the first chapter of S¡r¡val¢ it can be seen areference as:½þÉä®úÉiÉÞ¹hÉÉkÉÉÇxÉÉÆ ÊɹªÉÉhÉÉƺ¡Öò]õiÉ®úÉlÉÇÊÉÊÉ®úVɱÉÉ *Eò±ªÉÉhɴɨ¨ÉÇÉè±ÉÉzÉnùÒ´É ºÉÉ®úɴɱÉÒ |ɺÉÞiÉÉ** 1K.Ramakrishnamenon states that the S¡raval¢ of Kaly¡¸avarman may be the firstcommentary on B¤hajj¡taka of Var¡hamihira 2 . Ramakrishnapanicker of Peringadalso holds the same view 3 .In Da¿¡dhy¡y¢ Govindabhaatiri strictly follows S¡r¡val¢ as a source work.Some times he admits it authoritatively as a commentary on B¤hajj¡taka. Almost alltheories of astrology are accepted by Bhaatiri from S¡r¡val¢ which are notexplained by Var¡hamihira in his B¤hajj¡taka. For instance the verse+ʦɱɹÉÎnÂù¦É¯ûnùªÉIÉǨɺÉÎnÂù¦É¨ÉÇ®úhɨÉäÊiÉÉÖ¦Éoùι]õ¨ÉªÉÉiÉä*1Ibid., I-62Op.Cit., Da¿¡dhy¡y¢, in preface3Op.Cit., Jyoti¿¡stramukham, p.xvi

560=nùªÉ®úÉÊɺÉʽþiÉä SÉ ªÉ¨Éä ºjÉÒÊ´ÉMÉʱÉiÉÉäbÖ÷{ÉÊiɦÉÚºÉÖiÉoù¹]äõ** 1It means if malefic planets are approaching the raising sign withoutbeneficial aspects, the woman dies. If Saturn occupies the raising sign aspected byMars or weak Moon she dies. Here Bhaatiri expresses difficulty of anvayakramaof the same verse at the same context he clarifies it basing the verses of S¡r¡val¢. Hesays that the adjective ‘ÉÖ¦Éoùι]’ applied with the wording‘=nùªÉ®úÉÊɺÉʽþiÉä SÉ ªÉ¨Éä’ after the usage of ‘ÉÖ¦Éoùι]õõ¨ÉªÉÉiÉää’Bhaatiri insists the adjective ‘ÉÖ¦Éoùι]’ should be connected with‘=nùªÉIÉÇ’. He quotes here the verse of1Op.Cit., B¤hajj¡taka, iv-6

561S¡r¡val¢ authoritatively. His own words are: ‘ÉÖ¦Éoùι]õ¨ÉªÉÉiÉä

562¦ÉiÉÞǨɮúhÉÉiÉ {ÉÚ´ÉÈ ¦ÉɪÉÉǨɮúhÉÆ ¦É´ÉÊiÉ* 1 ’In another context Bhaatiri explains to the Saturn by the second verse ofeleventh chapter of B¤hajj¡taka as ‘{ɯû¹É®úÉä¨ÉEòSÉÉäÊxɱÉÉi¨ÉÉ’. Bhaatirinotes the difference between the two words ‘®úÉä¨É’ and ‘EòSÉ’ first one pointshair of back side of the neck even though both are synonymous. Bhaatiri hasexplained it based on the verse of S¡r¡val¢ as ‘®úÉä¨ÉEòSÉ&

563Thus S¡r¡val¢ was an important source of astrology at the time of thirteenthcentury AD. Although he has quoted a number of verses from the differentastrological works, Govindabhaatiri goes close in following widely from theS¡r¡val¢.Dream analysis in Da¿¡dhy¡y¢Dream, the process of mind, is also interpreted in astrology. Dream isconnected to supernatural phenomenon that mainly related to past life in astrology.Dream is divided in two types. One of them known as an£ka, which becomes at theage of childhood and another one, is called ‘gatija’ which occurred in maturedpersons:+ÉxÉÚEòÉtä º¨ÉÞiÉ +ɪÉÖ¹ÉÉåÉä Éä¹Éä ÊjɦÉÉMÉä MÉÊiÉVÉÉä{ÉÊnù¹]õ&* 1Bhaatiri has discussed about dreaming process by the phrase ofVar¡hamihira as ‘º´É{xÉÊSÉxiÉɺ´É´ÉÒªÉê& 2 ’. Var¡hamihira describes that duringthe time of an auspicious planet the mind of the person will be in pleasure mood. Itenables the man to get wealth and secure happiness .The da¿¡ may also be known1Ibid., p.5192Op.Cit., B¤hajj¡taka, VIII-22

564by the happiness or misery the man subjected to. The results produced by powerlessplanets will be enjoyed in dreams and thoughts. In an£ka stage reflecting results areof past life and in gatija stage, reflections are about next birth of a person. Causes ofdream have been explained by Bhaatiri mainly being lack of elements(vÉÉiÉÖEòÉä{É), good and bad effect of gocaras, different state of da¿¡pah¡ra etc;

565vÉÉiÉÖ|ÉEòÉä{É Oɽþ{ÉÉEòÊSÉxiÉÉoù¹]õÉʦÉSÉÉ®úÉänÂù¦É´ÉMÉÖÁEòÉäilÉ&*MÉiÉ蹪ÉVÉÉiªÉxiÉ®ú ºÉi´ÉºÉRÂóMÉ& º´É{xÉä{ªÉxÉÚEäòMÉÊiÉVÉä SÉ ÊxÉiªÉ¨ÉÂ** 1The seven types of dreams are s¤Àta, ¿¤ta, anubh£ta, p¡rthita, kalpita,bh¡vija and doÀaja. One who sees the dream in the first y¡ma of night, which will beeffected within one year, if in second y¡ma of the night the result will be within halfan year, if in the third y¡ma of the night that may with in three years, if in fourthy¡ma effect will be within one month and if dreaming becomes early morning whichwill be effected at once. Bhaatiri explains it by the verse of Var¡hamihira’sB¤hady¡tr¡ as:+Étä ´É¹ÉÉÇuùiºÉ®úÉvÉÉÇÊuùiɪÉä ªÉɨÉä´É¹ÉÇ{ÉÉiÉÉkÉÞiÉÒªÉä*¨ÉɺÉÉiÉ {ÉÉEòÉ´ÉÇ®úÒ {ÉÎSɨÉÉÆÉä ºÉt& {ÉÉEòÉäMÉÉäʴɺÉMMÉæ SÉ où¹]äõ* 21Op.Cit., Da¿¡dhy¡y¢, p.5192Ibid., p.522

566Peculiarities of commentaryGovindabhaatiri gives equal importance to logic and scientificexplanation in his commentary. He presents arguments at first and some times hehas solved such matters logically. One of them may be exemplified that the truenumber of women servants (upas£tikas) at the time of delivery time of a woman.The numbers of women servants are considered equal to the position of planetsfrom lagna to sign of the Moon. By the word ‘Oɽèþ&’ means Bhaatiri says‘form, ornaments, age, dress, caste, good and bad character etc of the womenservants are to be considered equal to the nine planets’. Among them the planetspositioned if ‘oùªÉÉrÇù’ women servants should be outside of the

567delivery room and if ‘+oùªÉÉrÇù’, they would be inside of the delivery room.Here Bhaatiri has clarified it with logical background. He says one whostay out side of the delivery room that is indicating ‘oùªÉÉrÇù’ planets due tospreading light thereby, but inside of the room is spreading darkness only and soit indicates to ‘+oùªÉÉrÇù’ planets. ‘¤Éʽþ¦ÉÉÇMÉÉä JɱÉÖ |ÉEòÉÉ& -iÉjɺlÉÉxÉÉÆ JɱÉÖ oùªÉiÉÉ* iɺ¨ÉÉiÉ oùªÉÉvÉÇMÉiÉè& OɽèþºiÉä¹ÉÉƤÉʽþκlÉÊiÉ& ªÉÖVªÉiÉä* 1 ’One of the peculiarities of his commentary is that Bhaatiri was veryattentive on each word and even every letter of the words. One of them as follows‘±ÉMxÉä IÉÒhÉä ÉÊÉÊxÉ 2 ’. Here he says about the yogas of death of a childas ‘If week Moon joins the lagna with malefic in the eight or Kendras or If theMoon is betwixt malefic occupying the eighth, fourth or seventh, the child dies. Ifthe moon is occupied in lagna as above state malefic in the seventh and eighthwithout the aspect of good planets, the Mother as well as the child will die’.There can be seen his sincerity and carefulness can be seen on each verse1Ibid., p.3362Op.Cit., B¤hajj¡taka,VI-8

568and in even letters. Bhaatiri leads us with detailed and minute explanations. Inthe eighth verse of the sixth chapter of B¤hajj¡taka he compares it withtheseventh verse‘+ÉÖ¦ÉuùªÉ¨ÉvªÉMÉÉè ...’ of the fourth chapter because of thesimilarity of meanings. it means ‘If the rising sign and the Moon are betwixt twoevil planets not aspect by benefices jointly or separately the woman dies with

569pregnancy. Bhaatiri explains it only when the rising sign and the Moon arebetwixt two evil planets’, but in the verse ‘¨ÉnùxÉÎSUôpù ºÉƺlÉÉ& {ÉÉ{ÉÉ& 1 ’(evil planets should be positioned in the seventh and eighth houses) Bhaatirifind out that among the above said two verses the first one does not connected tothe second one and so by the first verse it can be said the possibility of abortionand in the second verse the death of a child will be with in one year after delivery‘iÉjÉ iÉÖ MɦÉÇxÉÉÉ& =Hò& * +jÉ iÉÖ VÉÉiɺªÉºÉÆ´ÉiºÉ®úÉxiɨÉÇ®úhɨÉÖCi´ÉÉMɦÉǺªÉÉ{ÉɪɤÉɽÖþ±ªÉʨÉÊiÉ´ÉIªÉɨÉ& 2 ’His commentary is shorted with ten chapters but with exhaustivemeanings. Var¡hamihira has collected astrological theories scattered manner. ButBhaatiri enumerates everyone in their order with full meanings. For instancewhile discussing the causes of blindness he quotes a verse of eighteenth chapter ofB¤hajj¡taka. He says that ‘If the cruel planet aspects to the Sun of occupied in theeighth bh¡va that may cause to blindness as well as the lack of children.1Ibid.,VI-82Op.Cit., Da¿¡dhy¡y¢, p.363

570‘ÊxÉvÉxÉä ®úÊ´É& {ÉÉ{Éoù¹]õSÉäiÉ xɪÉxÉ{ÉÒb÷É*‘º´É±{ÉÉi¨ÉVÉÉäÊxÉvÉxÉMÉä Ê´ÉEò±ÉäIÉhÉSÉ’

571K¤À¸¢ya uses the term kira¸a instead of d¤Ài. Specific nature of d¤Ài of eachplanet is given below;SÉiÉÖ®äúEòË´ÉɹÉÉäb÷ÉxɴɺÉÆJªÉÉ&{É\SɺÉ{iÉnùÉÊEò®úhÉÉ&*¨ÉxnùMÉMÉÊiÉSÉxpù¦ÉÉMÉÇ´ÉÉÊɺÉÖiÉ®úʴɦÉÉè¨ÉVÉÒ´ÉÉxÉɨÉÂ* 1(Saturn, Moon, Venus, Mercury, Sun, Mars, Jupiter are having 4, 21, 16, 9, 5, 7, 10kira¸as respectively)Govindabhaatiri highlights the influencial effect and importance ofd¤Ài in his Da¿¡dhy¡y¢. D¤Àisa´khy¡ is calculated to each planet and thathelps to convince the number of different objects especially in the context ofpr¡¿na cint¡ ‘où¹]õ¬ÉºÉ¨ÉÉxÉÆ |É´ÉnäùSSÉ ºÉÆJªÉɨÉ 2 ’.Govindabhaatiri has explained the rule to calculate d¤Ài based on theverse of B¤hajj¡taka as:1Op.Cit., K¤À¸¢ya, III-42Op.Cit., B¤hajj¡taka, III-4

572ÊjÉnùÉÊjÉEòÉähÉSÉiÉÖ®ú¸ÉºÉ{iɨÉÉxªÉ´É±ÉÉäEòªÉÎxiÉSÉ®úhÉÉʦɴÉÞÊrùiÉ& *®úÊ´ÉVÉɨɮäúfø¬¯ûÊvÉ®úÉ& {É®äú SÉ ªÉä Gò¨ÉÉÉä ¦É´ÉÎxiÉÊEò±É ´ÉÒIÉhÉä%ÊvÉEòÉ& ** 1(planets aspect ¼. ½. ¾ and full in the third and tenth, in the fifth and ninth, inthe fourth and eighth and in the seventh respectively. Saturn, Mars and Jupiterhave special sights and are powerful in aspect third and tenth, fourth and fifth,eighth and ninth respectively)‘ÊjÉnùÉÊjÉEòÉähÉ SÉiÉÖ®ú¸É ºÉ{iɨÉÉxÉÒiªÉÉÊnùOÉxlÉäxÉÉSÉɪÉæhÉ Oɽþoù¹]äõ®úÉxɪÉxÉÆ ºÉÚÊSÉiɨÉ -iÉnùjÉ´ÉIªÉɨÉ&* ÊjÉnùÉÊjÉEòÉähÉSÉiÉÖ®ú¸ÉºÉ{iɨÉÉxÉ ºÉ´Éæ OɽþÉ&SÉ®úhÉÉʦɴÉÞÊrùiÉ& +´É±ÉÉäEòªÉÎxiÉ* OɽþºªÉ º´ÉºlÉÉxÉÉiÉÂiÉÞiÉҪɦÉÉ´ÉÉ®ú¨¦Éä {ÉÉnùoùι]õ& iɺ¨ÉÉuÞùËrù |ÉÉ{ªÉiÉÞiÉÒªÉSÉiÉÖlÉǦÉɴɺÉxvÉÉè {ÉÉnùÉäxÉoùι]õ& {ÉÚÊ®úiÉÉ ¦É´ÉÊiÉ*{ÉÖxÉ¿ÉǺÉÆ |ÉÉ{ªÉ SÉiÉÖlÉÇ{É\SɨɦÉɴɺÉxvÉÉè+vÉÇoùι]õVÉÉǪÉiÉä*1Ibid., II-13

573ºÉÉ SÉ ¿ÉºÉÆ |ÉÉ{ªÉ {É\SɨɹÉbÂ÷¦ÉɴɴɺÉxvÉÉè ÉÚxªÉÉ ¦É´ÉÊiÉ*¹É¹`öÉnäù®úÉ®ú¦ªÉ ¹É¹`öºÉ{iɨɦÉɴɺÉxvÉÉè {ÉÚhÉÉÇ ¦É´ÉÊiÉ* {ÉÖxÉ&ºÉ{iɨÉÉnùÉ®ú¦ªÉ ¿ÉºÉäxÉ ºÉ{iɨÉɹ]õ¨ÉºÉxvÉÉè {ÉÉnùÉäxÉÉ VÉɪÉiÉä*iɺ¨ÉÉnùÊ{É ¿ÉºÉäxÉ xɴɨÉÉnùÉ´ÉrÇùoùι]õVÉÉǪÉiÉä*iÉÞiÉÒªÉnùɨɪÉÉä& ®úÊ´ÉVÉÉäÊvÉEò&, ÊjÉEòÉähɪÉÉä& MÉÖ¯û®úÊvÉEò&ðxÉÉÊvÉEòi´É¨ÉκiÉ Ê¨ÉjÉMÉÞ½äþ {ÉÉnùºÉÆJªÉÉ, º´ÉMÉÞ½äþ{ÉÉnùÉäxɺÉÆJªÉÉ, =SSÉä ºÉ¨{ÉÚhÉǺÉÆJªÉÉ& ÊjÉEòÉähÉä+vÉǺÉÆJªÉÉ&®ú¨ÉªÉ& xÉÒSÉ®úÉÉÉè Ê´É¡ò±ÉÉ& ÉjÉÖIÉäjÉä +±{É¡ò±ÉÉ&OɽþÊxɽþiÉÉ& OɽþÉ{ɺɴªÉ MÉiÉÉSÉÉ¡ò±ÉÉ&* 2 ’D¤Àis are ¼ in svakÀetra, ¾ in ucca ½ in thrikona. Aspect to seventhbh¡va of each planets is accepted only in muh£rtta. Baatiri says ‘iÉjÉ1Op.Cit., Da¿¡dhy¡y¢,Pp.134-1352Ibid., p.140

574ÊjÉnùÉÉÊnù ºlÉÉxÉä¹ÉÖ OɽþÉhÉÉÆ ªÉÉ oùι]õ¯ûHòÉ ºÉɨÉÖ½ÚþiÉÉÇnùÉè xÉ MÉÞÁiÉä* iÉjÉ ºÉ{iɨÉoùι]õ®äú´É MÉÞÁiÉä 1 ’. BhaatiriBhaatiri observes some points about d¤Ài that he says Var¡hamihira did notimplied d¤Ài in to ascendant, eleventh house and twelfth houses‘uùÉnùÉèEòÉnùɱÉMxÉä¹ÉÖ´É®úɽþʨÉʽþ®úÉSÉɪÉæhÉOɽþoùι]õzÉÉæHòÉ- B¹´ÉÊ{É +ºiÉÒÊiÉ EäòÊSÉuùnùÎxiÉ* 2 ’.Whereas some scholars like Yavan¡c¡rya and Sr¢pati are attributing d¤Àias affecting in ascendant, eleventh house and twelfth houses.Bhaatiriestablishes Var¡hamihira’s opinion as correct with concrete evidence of Sr¢pati. Hesays Sr¢pati does not agree the d¤Ài in to twelfth, eleventh and lagna and hestates no planets are effective1Ibid., p.1402Ibid., p.136

575further to the tenth house ‘´ªÉªÉɪɱÉMxÉä¹ÉÖ Oɽþoùι]õ& ¸ÉÒ{ÉÊiÉxÉÉÊ{ÉxÉÉRÂóMÉÒEÞòiÉÉ* ‘ÊnùM¦ªÉÉä%ÊvÉEÆò{ɪÉÊiÉ xÉÉä Oɽäþxpù&’

576VÉxɪÉÊiÉ xÉÞ{ɨÉäEòÉä{ªÉÖSSÉEòÉä ʨÉjÉoù¹]õ&|ÉSÉÖ®úvÉxɺɨÉäiÉÆ Ê¨ÉjɪÉÉäMÉÉSSÉ ÊºÉrù¨ÉÂ*If malefic are approaching the rising sign without beneficial aspects, the womandies. If Saturn occupies the raising sign aspect by Mars or weak Moon, she dies.Here Bhaatiri not only reflected the false anvayakrama of Var¡hamihira but headmits the S¡r¡val¢ at the same context. He says that the adjective ‘ÉÖ¦Éoùι]’applied with the wording ‘=nùªÉ®úÉÊɺÉʽþiÉä SÉ ªÉ¨Éä’ after the usage of‘ÉÖ¦Éoùι]õ¨ÉªÉÉiÉä’ Bhaatiri informs the adjective ‘ÉÖ¦Éoùι]’ shouldbe connected with ‘=nùªÉIÉÇ’. He quotes here the verse of S¡r¡val¢ as pram¡¸a.His statement is. ‘ÉÖ¦Éoùι]õ¨ÉªÉÉiÉä

577

578+EæòxnÖù¦ÉÖ´ÉɨÉEÇòºªÉ +EæòxnÖùEÖòVÉÉÊnù ÊnùCSÉGòºªÉ ¨É½þÒªÉÉä°ü{ÉÆ {ÉÎSɨÉÉʦɨÉÖJÉÆ §É¨ÉÊiÉ* VªÉÉäÊiÉSÉGäò |ÉÉRÂó¨ÉÖJÉÆMÉSUôxiÉSÉxpùÉnùªÉÉä OɽþÉ& MÉÉä±É°ü{ÉÉ& iÉjÉè´É κlÉiɺªÉ|ÉÉRÂó¨ÉÖJÉiɺªÉ MÉÉä±É°ü{ɺªÉ ®ú´Éä& ®úΨɺɨ{ÉÉiÉÉiɺÉÚªÉÉÇʦɨÉÖJÉÉvÉǦÉÉMÉÉ& nùÒ{ªÉxiÉää*’.In Indian astrology movement of the Sun along with the zodiacal orbit isaccepted. But in western system Sun and Moon are not included in the list ofplanets. The sun is a fixed luminary round and the earth revolves in it’s theirdifferent orbit. Bhaatiri knows the fixed position of the Sun in the sphere and itwas written by him as ‘iÉjÉè´É κlÉiɺªÉ |ÉÉRÂó¨ÉÖJÉiɺªÉMÉÉä±É°ü{ɺªÉ®ú´Éä&’ here the word ‘iÉjÉè´É κlÉiɺªÉ’ is implies that the fixed state of the Sunin sphere . About the influence of Moon

579Bhaatiri gives a verse from Taittar¢yasaÆhit¡ as‘ºÉÖ¹ÉÖ¨hɺºÉÚªÉÇ®úΨÉSÉxpù¨ÉÉ& 1 ’.M.V.Raghavan says “the ancient astrologers thought that the solar systemwas geocentric, the earth in the middle and all stars and planets moving around it.But later science has shown that the solar system is heliocentric, the Sun in themiddle and all planets revolving around it. Even though Indian astronomers knewthis long ago, the astrologers stuck to their old belief that the system wasgeocentric. This goes on even today 2 ”. A.R.Rajarajavarma gives detailedinformation about this system that how it became geocentric among astrologers.Answer is to simplify usage and advantages for astronomical calculation 3 .Here Bhaatiri explains to the word ‘xÉèEòÊEò®úhÉ&’ with a vast andscientific presentation. It means limitless rays or thousand rays of the Sun. Amongthem half rays of thousand absorbing water elements from the earth and half ofthe rays spray as rain into earth. His words as follows ‘xÉèEòÊEò®úhÉ&1Ibid., p.2 & Taittar¢yasaÆhit¡, 3-4-712Op.Cit., Astrology is based on illusion and imagination, p.73Op.Cit., Prabandhasa´graha (mala) (article) ‘K¡ladga¸ana’,

580+ºÉÆJªÉÊEò®úhÉ& +lÉ´ÉÉ ºÉ½þ»ÉÊEò®úhÉ&

581considered as the king and ruler of the planetary kingdom. Representation of soulof the human body, father, spirituality, lord of world etc under the planet Sun.Bhaatiri enumerates it ‘+Éi¨É¦ÉÚiɺªÉ ÊnùxÉEÞòiÉÉä ¤É±É´ÉiÉÉä VÉÉiɺªÉ+Éi¨É|ɦÉÉ´ÉÉä VÉɪÉiÉä, +Éi¨É|ɦÉÉ´ÉÉnäù´É ºÉ´ÉÇEòɪÉÇ {ÉÉè¯û¹ÉʺÉÊrù&iɺ¨ÉÉiÉ +ÉÊnùiªÉ¤É±ÉÆ Ê´ÉÉä¹ÉiÉÎSÉxiªÉ¨ÉÂ* 1 ’.Pra¿na – a general discriptionIn India the pra¿na section said to have well routed in ancient time. ANumber of works on astrology are dealing with only pra¿na section. Pra¿na means‘questioning’ means one who asks about his good or bad results to astrologer orDaivajµa. It may be the first mode of astrology.Nemicandrasastri refers that thepra¿na section must have beendeveloped at the age of Prthuya¿as son of Var¡hamihira approximately seventhcentury AD 2 . Anyhow thepra¿na section has been well developed later with thehelp of a number of valuable works especially developed highly in Kerala.1Op.Cit., Da¿¡dhy¡y¢, p. 922 Op.Cit., Bh¡rat¢yajyotiÀa, p.4

582Daivajµavallabh¡ of Var¡hamihira, Sadpaµc¡¿ik¡ of P¤thuya¿as,Pra¿najµ¡na orAry¡saptati of Bhaolpala, Pra¿narak¡¿a of Sr¢mladeva,Pra¿nasindhu of Sr¢v¡sav¡nanda, Pra¿naca¸·e¿vara of R¡mak¤À¸a,Kera½apra¿nasa´graha (unknown authorship), Pra¿najµ¡naprad¢pa of Jaimini,Bhuvanad¢paka of Padmas£ri, Pra¿na¿iroma¸i of Sr¢pa¸·ita Rudrama¸i,Kera½¢yapra¿naratna of Sr¢nandar¡mapa¸·ita,

583Pra¿navaiÀ¸ava of Siddhan¡r¡ya¸a andPra¿nabh£Àa¸a of J¢van¡tha etc areimportant works on pra¿na section of astrology.T¡mb£lapra¿na, Svar¸apra¿na, Devapra¿na, Viv¡hapra¿na etc areimportant. In Kerala the work K¤À¸¢ya of K¤À¸a is an authoritative work onpra¿na section and all astrologers follow it as a guideline. Another systematic workis Da¿¡dhy¡y¢ of Talaku½att£r Govindabhaatiri which is not only thecommentary of B¤hajj¡taka of Var¡hamihira but in which discussed and appliedpra¿na theories with the help of valuablepra¿na works on astrology. Iakk¡Namputiri the author of Pra¿nam¡rga who created his work based on Da¿¡dhy¡y¢that expressed throughout his works.+où¹]Âõ´ÉÉ ªÉÉä nùÉÉvªÉɪÉÓ ¡ò±É¨ÉÉnäù¹]ÖõʨÉSUôÊiÉ*

584¤ÉÖnÂùv´ÉÉ ÉɺjÉÆ ªÉlÉÉxªÉɪÉÆ ¤É±ÉɤɱÉÊ´ÉPÉÉxÉiÉ&*ªÉlÉÉäHÆò VÉÉiÉEäò ºÉ´ÉÈ iÉuùnÂù|ÉxÉäÊ{É ÊSÉxiɪÉäiÉÂ** 1Bhaatiri states again as ‘VÉÉiÉEò±ÉIÉhÉäxÉè´É |ÉxÉ¡ò±ÉÆÊxÉ°ü{ÉhÉҪɨÉÂ* iÉlÉÉÊ{É VÉÉiÉEò|ÉxÉÉè {ÉÞlÉEÂò Eò±{ÉʪÉi´ÉÉEÞò¹hÉÉÊnùʦɮúÉSÉɪÉê& |ÉxÉÉɺjÉÉÊhÉ ®úÊSÉiÉÉÊxÉ* 2 ’. From thesestatements it can be assumed that the pra¿na section may be of remote past.1Op.Cit., Da¿¡dhy¡y¢, p.202Ibid., p.20

585In Da¿¡dhy¡y¢ Bhaatiri admits j¡taka and pra¿na compared to humanbody as ‘iÉiÉÉä +jÉ VÉÉiÉEò|ÉxɪÉÉä& EòɱÉ|ÉÉvÉÉxªÉÉiÉÂEòɱÉ{ÉÖ¯û¹ÉºªÉ ±ÉIÉhÉÆ |ÉlɨɨÉÖ{ÉÊnùªÉiÉä* 1 ’. Then he gives more detailsof pra¿na section and its rules contextually. Janmar¡¿i, ¡r£·har¡¿i etc are theprimary information of pra¿na which are explained in detail. Ar£·har¡¿i is thepivotal of pra¿na he stats it ‘+κ¨ÉxÉ ¦ÉÚSÉGäò ªÉjÉ {ÉÞSUôEò& κlÉiÉ& ºÉ®úÉÊÉ®úÉ°üføºÉÆYÉ&* {ÉÞSUôEäòxÉÉ°üføi´ÉÉiÉ +É°üfø&

586SÉxpù±ÉMxÉÉÆÉ®úÉÊÉSÉ

587and keeps accuracy in results. ‘päùCEòÉhÉÉ& ºªÉÖ&

588®ú´ÉÒxnÚùʴɹɨÉä SÉxpù®ú´ÉÒSÉÉjÉ ºÉ¨Éä Gò¨ÉÉiɽþÉä®úÉ ºªÉÉiÉ ±ÉMxÉ{ɺªÉÉtÉ ÊuùiÉÒªÉÉ ±ÉɦÉ{ɺªÉ iÉÖ*+tÉ iÉÖ VÉÉiÉEäò |ÉÉäHòÉ ÊuùiÉÒªÉÉ |ÉxÉEò¨ÉÇÊhÉ** 1Thus Bhaatiri applied and comes out noteworthy information in hiscommentary throughout ten chapters. The third chapter Viyonijanm¡dhy¡ya isremarkable one in which he is explained a number of astrological views and theirapplications of pra¿na section in detail. He provides this information withpram¡¸as.1Ibid., p.60

589Nature of experimentations in Da¿¡dhy¡y¢Astrology is one of the oldest classical science and systematic knowledge ofmen dating back to historic civilization. It has been estimated that astrology waspractised in Indian science about 4500 BC. So the origin of astrology has to betraced to origin of man’s thinking process to ancient people.The sight of the mysterious objects like the Sun, Moon, wind, rain, andstars might have overwhelmed the nature and suspended as though become in thesky and environment that was their ignorance of universal phenomenon. The Sunbrings light; heat and energy without which life would be impossible. The Moonalso gives light and coolness at night. The stars sprinkled all over the firmamentwere a fascinating sight. Gradually the planets Mars, Mercury, Venus, Jupiter, andSaturn might have been spotted after long naked eye observation. During thecourse of thousand years the ancients were able to know the movements of theirheavenly bodies. This knowledge is the beginning of astronomy.Although the prediction part of astrology will have dated back to the age ofVed¡´gajyotiÀa of Lagadha approximately 2500 BC, which was more prevalent in

590the age of R¡m¡ya¸a the great epic (3 rd Century BC) more theories and calculationshad been referred by them through naked eye observation and experimentation.Dr.B.V.Raman’s words are noteworthy in this regard; “Observation might haveplayed its part equally well. The sages must have noted

591the individual and collective events in the light of recurrence of certain planetaryconfigurations, the psychological reactions of different types of people in certainplanetary combinations. Hundreds of years of such observations must haveconvinced the sages that the birth in certain definite physiological andphilosophical traits. The planets, the sign and this zodiac became merely a symbolrendering possible the application of the laws of periodicity to individual andnatural lives 1 ”.In Da¿¡dhy¡y¢ commentary Govindhabaatiri comes out with some vitalexperimentation and observation of astrology. When he explains aboutariÀ¡dhy¡ya in Da¿¡dhy¡y¢ he says that ariÀa yogas are referred to byVar¡hamihira with long observation and experimentation. He has mentioned it‘BiÉä +Ê®ú¹]õªÉÉäMÉÉ& +ÉSÉɪÉæhÉ ºÉÖ{ÉÒ®úÒÊIÉiÉÉ& |ÉÉäHòÉ& * 2 ’.Astronomy and astrology are interconnected each other. The tradition ofmaintaining accuracy in astronomy and astrology was strong in Kerala. Almostfamous astronomers have written a number of astrological works also that1Op.Cit., B.V Raman, Planetary influence of human Affairs, p .472Op.Cit., Da¿¡dhy¡y¢, p.371

592convincing the close relationship of both astronomy and astrology. Bhaatiristates that the movement of planets is to be caused to make difference inpredictions. For instance he finds out a false calculation prevalent in old age that is‘when the position of the Sun in meÀa sign dated on eleventh, the planet Mercuryshould not be never positioned in the v¤Àabha sign of twenty fifth ‘ili’.Bhaatiri explains about this false calculation as it may be the fault of theposition of planets of that age. Later he highlights here

593the importance of ga¸ita. ‘EòɱÉä {É®úÒIªÉ OɽþÉhÉÉÆoùMMÉÊhÉiɺÉɨªÉ¨ÉÉxÉäiÉ´ªÉ¨ÉÂ* 1 ’In another context Bhaatiri mentions notable points by the word‘|ɺÉÚúiÉÉè’. He says that ‘some times da¿¡ results of Jupiter are not affecting inits own da¿¡ time because of its powerless nature’. He explains it as ‘±ÉÉäEäòVÉxÉÉxÉÉÆ MÉÖ¯ûnùÉÉEòÉ±É ºÉ¨¦ÉÉ´ªÉ& xÉ iÉä¹ÉÉÆ=Hò¡ò±É|ÉÉÎ{iÉÊ®úiªÉxÉÖ{É{ÉÊkÉÊxÉ®úÉEò®úhÉɪÉ|ɺÉÚiÉÉÊ´ÉiªÉÖHò¨ÉÂ* 2 . By this statement of Bhaatiri it can be realized thatthe experimentation and observation of astrology even in the prediction part.Var¡hamihira also mentioned it as ‘|ɺÉÚiÉÉè xɹ]õVÉÉiÉEòʨÉnÆù¤É½Öþ|ÉEòÉ®Æú ¨ÉªÉÉÊxÉÌqùù¹`ö¨ÉÂ* OÉÉÁ¨ÉiÉ& ºÉÊɹªÉè& {É®úÒIªÉªÉixÉÉtlÉÉ ¦É´ÉÊiÉ* 3 ’.Eighth chapter represents such forms of experimentation which are alsobeen citing here. Bhaatiri says in the verse ‘±ÉMxÉÉiÉ {ÉÖjÉEò±ÉjɦÉä1Ibid., p.3892Ibid., p.4103Op.Cit., B¤hajj¡taka, XXIV-14

594ÉÖ¦É{ÉÊiÉ|ÉÉ{iÉä%lÉ´ÉɱÉÉäÊEòiÉä SÉxpùÉuùÉ ªÉÊnù ºÉ¨{ÉnùκiÉ .. 1 ’ itmeans the position of Jupiter in fifth bh¡va or putrabh¡va those results birth ofgood sons. He observes that it may be not become ever because of the lack ofaccurate planetary calculation 2 . It is also good example of observation inastrological prediction. So the astrology is developed with subtle observations andexperimentation with long time.Philosophical approach in Da¿¡dhy¡y¢Astrology is a classical science and some philosophical thoughts are seen it.In Da¿¡dhy¡y¢ commentary it can be seen that such a number of explanations areconnected with different1Ibid., XXI-12Op.Cit., Da¿¡dhy¡y¢, p.524

595philosophical thoughts. More philosophical thoughts are applied in the first andsecond chapters of Da¿¡dhy¡y¢. Astrology is going on with spiritual way andultimate goal of this science is anticipation from the mortal world. So human body,soul, mind, are the primary pivotal of astrology connected with nine planets.ªÉnÖù{ÉÊSÉiɨÉxªÉVÉx¨ÉÊxÉ ÉÖ¦ÉÉÉÖ¦ÉÆ iɺªÉ Eò¨ÉÇhÉ&{ÉÎRÂóHò¨ÉÂ*´ªÉ\VɪÉÊiÉ ÉɺjɨÉäiÉiÉ iɨÉ漃 pù´ªÉÉÊhÉ nùÒ{É

596In the first verse of Da¿¡dhy¡y¢ commentary the word‘´Éi¨ÉÉÇ{ÉÖxÉVÉÇx¨ÉxÉÉÆ’ is invaluable in this context. Three kinds ofmeanings are given by Bhaatiri to this phrase. Two of them are explained byhim in vedantic view. Three Types of up¡sanas of the divine planet Sun wasfamiliar as sth£lop¡san¡, s£kÀmop¡san¡ and parop¡san¡. The sth£lop¡san¡represents to param¡tmatatva that only can be conducted by spiritual power,which is belonged to adh¡m¡dhik¡ris.

597The second one is s£kÀmop¡san¡ which is prominent. Such types of up¡san¡are recently. It is also called as ‘kriy¡yoga’. In this context Bhaatiri quotes averse from Prapµcas¡ra of Sa´kar¡c¡rya as¨ÉÚ±ÉÉvÉÉ®úÉi|ɦÉÞÊiÉ iÉÊb÷nùɦÉÉ ÊÉ´ÉÉ ºÉÚÚI¨É°ü{ÉÉMÉSUôxiªÉɨɺiÉEò¨ÉhÉÖiÉ®úÉ iÉäVɺÉÉ ¨ÉڱɦÉÚiÉÉ*ºÉÉè¹ÉÖ¨xÉÉv´ÉÉ SÉ®úhÉÊxÉ{ÉÖhÉÉ ºÉÉ ºÉÊ´ÉjÉÉxÉÖ¤ÉrùÉvªÉÉi´ÉÉ ºÉtÉä%¨ÉÞiɨÉlÉ ®ú´Éä& »ÉɴɪÉäiɺÉÉvÉǺÉÉä¨ÉÉiÉÂ** 1Bhaatiri has explained its process by his own words that are givenbelow. ‘¨ÉÚ±ÉÉvÉÉ®úÉnùÉ®ú¦ªÉ ¥ÉÀ®úxwÉÉxiÉÆ ¨ÉiɦÉänäùxÉ®úHòÉÖC±ÉiÉxiÉÖÊxɦÉÉÆ |ɦÉÉÆ vªÉÉi´ÉÉ ºÉÉ |ɦÉÉiÉnÖù{ÉÊ®úºlÉɺÉÉvÉǺÉÉä¨ÉÆ ºÉÚªÉÈ |ÉÉ{ªÉ {ÉÖxÉ®úÊ{É {ÉÚ´ÉÇ´ÉiɨÉÚ±ÉÉvÉÉ®úÉiÉ ¥ÉÀ®úxwÉÆ |ÉÉ{ªÉ

598The third one parop¡san¡ is the highest one of human mind. Here heapplied ved¡ntins’ technical terms like ‘braÅman’ ‘aham’and states of humanmind. Bhaatiri explains it connected with the divine planet Sun because theSun represents attainment of mokÀa.He says ‘ÊxÉ®ú´ÉªÉ´Éi´ÉÉÊnùiÉÉä +Ê{É=iEÞò¹]õÉä {É®úÉä{ÉɺÉxÉÉ* ºÉÎSSÉnùÉxÉxnù°ü{Éä ¥ÉÀÊhÉ +½þʨÉÊiɦÉÉ´ÉxÉÉ * iɺªÉÉ& ºÉÚªÉǺÉÉ{ÉäIÉi´ÉÉiÉ ¨ÉÖ¨ÉÖIÉÚhÉÉÆ+{ÉÖxÉVÉÇx¨ÉxÉÉÆ ¨ÉÉäIÉ|ÉÉ{iÉÉè ºÉÚªÉÉæ ´Éi¨ÉæÊiÉ ÊºÉnÂùvªÉÊiÉ* 1 ’. Theapplication of ved¡ntic theory can be seen here.In the same verse ‘+Éi¨ÉäiªÉÉi¨ÉÊ´ÉnùÉÆ’, which is explained accordingto vedantic theory. Such types of up¡sn¡ make self-awareness and at last help toattain mokÀa. Baatiri says it as ‘+Éi¨ÉäiªÉÉi¨ÉÊ´ÉnùÉʨÉiªÉjÉ+Éi¨ÉÊ´ÉnùɨÉÉi¨ÉYÉÉÊxÉxÉÉÆ +Éi¨ÉÉ ªÉnùÉÁÉi¨ÉYÉÉxÉÆ ¦É´ÉÊiÉ iÉnèù´É¨ÉÖHòÉä ¦É´ÉÊiÉ* iÉlÉÉ SÉÉäHÆò-1Ibid., p.6

599¨ÉÉäIɺªÉ xÉè´É ÊEòÎ\SÉrùɨÉÉκiÉ xÉ SÉÉÊ{É MɨÉxɨÉxªÉjÉ,+YÉÉxɨɪÉOÉxlÉä¦ÉænùÉä ªÉ& iÉÆ Ê´ÉnÖù¨ÉÉæIɨÉÂ*-YÉÉxÉÉnäù´É iÉÖEèò´É±ªÉ¨ÉÂ

600planets and paµcabh£tas those are depicted according to agglutination of ny¡yaand s¡´khya theories. ‘ÊÉÊJÉMÉhɺiÉÉ´ÉiÉ´ÉμxÉ°ü{ÉSÉIÉÖÊ®úÎxpùªÉ{ÉÉnù´ªÉÉxɨÉxÉÉä¨ÉªÉEòÉäÉ&,{ÉÞl´ÉÒMÉxvÉwÉÉhÉäÎxpùªÉÉä{ɺlÉ|ÉÉhÉÉzɨɪÉEòÉäÉÉ&¦ÉÚMÉhɺiÉÖ{ɪÉÉäMÉhÉ&,JÉMÉhÉÉä{ªÉÉEòÉÉɤnù¸ÉÉäjÉäÎxpùªÉ´ÉÉCºÉ¨ÉÉxÉÉxÉxnù¨ÉªÉEòÉäÉÉ&¨É¯ûnÂùMÉhÉ& Jɱ´É{É ®úºÉxÉäÎxpùªÉ{Éɪ´É{ÉÉxÉ|ÉÉhɨɪÉEòÉäÉÉ&¨É¯ûnÂùMÉhÉ&´ÉɪÉÖº{ÉÉÇi´ÉÊMÉÎxpùªÉ{ÉÉhªÉÖnùÉxÉÊ´ÉYÉÉxɨɪÉEòÉäÉÉ&* 1 ’. While commenting the first verse of ninth chapter‘päùCEòÉhɽþÉä®úÉ xɴɦÉÉMɺÉYÉÉ…’ he explains the term Àa·varga(drek¡¸a,hor¡,1Op.Cit., Da¿¡dhy¡y¢, p.110

601nav¡m¿a, trim¿¡m¿aka, dv¡da¿¡Æ¿aka and kÀetra) of astrology. Bhaatiriintroduces another meaning to the verse with the help of yoga philosophy. Amongthem Àa·varga, Nav¡m¿a are denoting nine pr¡¸as those are pr¡¸a, ap¡na, sam¡na,ud¡na, vy¡na, n¡ga, k£rma, k¤kala, devadatta and dhanaµjaya.|ÉÉhÉÉä{ÉÉxɺºÉ¨ÉÉxÉSÉÉänùÉxÉ´ªÉÉxÉÉè SÉ ´ÉɪɴÉ&xÉÉMÉ& EÚò¨ÉÇSÉ EÞòEò±ÉÉä näù´ÉnùkÉÉä vÉxÉ\SɪÉ&** 1Mind, buddhi, ten indriyas, (five jµ¡nendriyas and five karmendriyas) arementioned by the term dv¡da¿¡m¿a of astrology. The subtle body contains ninepr¡¸as, twelve indriyas totally twenty-one principles in number. Bhaatiri quotedhere a verse of Bhagavadp¡d¡c¡rya as

602His wordings are ‘vÉxÉ\VɪɴªÉÊiÉÊ®úHòÉ& xÉ´É|ÉÉhÉÉ& xÉ´ÉÉÆÉEòÉ&uùÉnùÉÉÆÉEòɺiÉÖ ¨ÉxÉÉä¤ÉÖrùÒÎxpùªÉnùÉÉi¨ÉEòÉ& xÉ´ÉʦÉ&|ÉÉhÉè& uùÉnùÉʦÉÊ®úÎxpùªÉè& +Ê{É BEòË´ÉÉÊiÉÊ´ÉvÉƺÉÚI¨ÉÉ®úÒ®Æú =i{ÉtiÉä* 1 ’.In the seventh verse of the second chapter paµcabh£tas are explained.These paµcabh£tas are connected with the human body, which is also explained inthe verse of Prapaµcas¡ra as ‘breathing of a person if equal in two sides of his noseit is p¼thv¢bh£ta. Breathing if straight into beneath it is jalabh£ta, if in upward itis agnibh£ta, if breathing is experiencing through left side and right side one byoneit1Ibid., Pp.47-48

603is v¡yubh£ta, and breathing if feels into centre of the nose it is ¡k¡¿abh£ta.{ÉÖ]õªÉÉä¯û¦ÉªÉÉäSÉ nùhb÷ºÉƺlÉÉ {ÉÞÊlÉ´ÉÒiÉÉäªÉ¨ÉvÉ&EÞòÉÉxÉÖ°üvÉǨÉÂ*{É´ÉxɺiÉÖ ÊiɪÉÇRÂóxɺÉÉä%lÉ ¨ÉvªÉä MÉMÉxÉƦÉÚiÉMÉÊiɺiÉxÉÚnÂù¦É´ÉäªÉ¨ÉÂ** 1These paµcabh£tas are connected by Bhaatiri in astrological prediction.Besides he applied s¡tvika, r¡jasa, t¡masa gu¸as in astrology with the help of yogaphilosophy.Like wise he mentioned about the gender of child in womb with the deviceto know the gender of that child even at the time of sexual intercourse of coupleswith the help of yoga philosophy. He explains it as at the time of ¡dh¡na, breathingof male member if feels more throughout left side of the cavity of the nose, thebaby will be female. Similarly, that feels if throughout right side, results will bemale in gender. But the breath feels both sides of the cavity of the nose that causesto birth of a neuter gender. He explains it as ‘MɦÉÉÇvÉÉxÉä {ÉÖ¯û¹ÉºªÉ1Ibid., p.113

604nùÊIÉhÉxÉÉÊb÷EòɪÉÉÆ ·ÉɺɺÉ\SÉÉ®úSÉäiÉ {ÉÖ¯û¹ÉÉä VÉɪÉiÉä* ´ÉɨÉxÉÉÊb÷EòɪÉÉÆ ·ÉɺɺÉ\SÉÉ®úSÉäiÉ EòxªÉÉ{ÉiªÉ¨ÉÂ* =¦ÉªÉjÉSÉäzÉ{ÉÖƺÉEò¨ÉÂ

605ConclusionB¤hajj¡taka is a valuable and systematic work on astrology with a numberof glimpses of indications of astrological views in brief but with multiple meaningsin twenty-five chapters. But Govindabhaatiri has commented it upto tenchapters it was sufficient to fulfill the matters of twenty-five chapters ofB¤hajj¡taka. The statement ‘ʨÉiÉÆ SÉ ºÉÉ®Æú SÉ ´ÉSÉÉä ʽþ ´ÉÉÎM¨ÉiÉÉ’ iscorrect in the case of Govindabhaatiri. He composed this commentary only onthe purpose of propagating astrology traditionally which can be understood fromin Da¿¡dhy¡y¢. He has written it very comprehensively. It is broad andindependent with lucid explanation of all parts of astrology with apt illustrations.Da¿¡dhy¡y¢ has highly influenced all scholars in their astrological applications.Skilled commentators always find out the original meanings in the words, letters,and other literal symbols of the original text. The view often quoted in poetics isfamous ‘EòÊ´ÉiÉÉ®úºÉ¨ÉÉvÉÖªÉÈ ´ªÉÉJªÉÉiÉÉ ´ÉäÊkÉ xÉÉä EòÊ´É&* 2 ’. Throughthe commentary of B¤hajj¡taka Govindabhaatiri fulfilled his ambition sincerely.2Op.Cit., Vy¡khy¡na¿¡stram (mal), p.12