kalpa lataa in astrology

7/29/2019 Kalpa lataa in Astrology

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Kalpalataa - 1

A Mission Saptarishis Initiative

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xqljcrCommentary by: Jaimini Jyotish Expert Shree Somnathacharya

AluSMMrs MlSQ Ahhl MqU uMOcr Lq. L., o.LQ.

Translation by: Koyil Kandadai Ananna Kumar Venkatacharya M.A., B.Ed.

housands of years back Sage Parashara and Sage Jaimini gave their teachings in the form ofshlokas & sutras. Sanskrit is known as the mother of all languages and the complexity of thescript makes it very difficult for a present day scholar to decipher the correct meaning of theoriginal verse. This is because over several generations and also in the absence of expert

mentors, much of the information is lost. Still however existing manuscripts are witness to the richknowledge they contain. Translating these Sanskrit slokas into commonly spoken Hindi or severalIndian vernacular languages is an exercise where the meaning of original verse maybe modified or

interpreted in many different ways. There after translating these vernacular books into English isanother daunting task, because English language by itself lacks the rich structure and depth whichSanskrit may convey. So, while we at Saptarishis Astrology attempt to facilitate the translation of thesetreatises for Astrology Students & especially the Jaimini Gurus of today, any mistakes or mis-interpretation may be attributed to us and our team Madhav & Virendra, who translates them and notto the original author.

Coming back to Sage Jaiminis original work Jaimini Sutras these verses or sutras are themost complex example of Sanskrit language, where both mathematical formulae, interpretation andthen the meaning maybe conveyed and contained by the same verse. Of several interpretations of theseSutras a treatise by the name of Kalpalataa is one of the rarest of rare manuscripts. This is rare

because it is not available and very few Astrologers (counted on finger tips) have access to some veryold copies of Kalpalataa, in that too the full form of Kalpalatta is not available. The dating of thismanuscript some scholars say is 6th century and some say 16th century. The name Kalpalataa is notknown on internet forums, but its work is quoted in the form of its author Somanatha Mishra via theform of Somanatha Drekanna and so on. The question honest students of jyotish should ask is what is

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the shloka for calculating the Somanatha Drekanna, why does not anyone quote it? In recenttimes Dr Raman tried to uphold the Parampara of Vedic Astrology by insisting on quoting of shlokas aswithout that shastra is not to be learned and half baked knowledge comes out causing harm to receiverof wrong predictions. Revered Dr Raman did this via his magazine and in his classic work MyExperiences in Astrology one can find the importance of quotation of shlokas between his experienceswith his grandfather and also when to let go of the shloka in light of ones experience. Presented belowis first the English translation from Hindi of what the Late Venkatacharya did from Sanskrit in Telegulipi and then at the end our team member Mr Shanmukha has translated Telegu lipi sanskrit intodevanigiri sanskrit for other scholars and gurus in Jaimini astrology to decipher and come out with abetter translation and commentary.

et us see how the Transition Of Knowledge happens and how long it takes for it to come out.Somewhere in a small town by the name of Rajahmundry, Andhra Pradesh there was a man whofreely distributed manuscripts unlike the past tradition of 10,000 years of India where one wontgive a manuscript even to his best friend and especially to his own student unless the student has

done Ph.D in Public Relations on Guru Management. Some decades back this man who has beautifulears like Lord Ganapati, face that glows with radiance even at an old age gave the manuscript ofKalpalatta to Iranganti Rangacharya & also to Koyil Kanddaade Ananna Kumar Venkatacharya from

Hanumakonda, Andhra Pradesh. Shri Venkatacharya in turn translated it in Hindi. Later this Hindiand also Sanskrit manuscript (Telegu lipi) was given by Ravindra Bhagavat to Saptarishis Astrology,we in turned passed it on to Mentor No.3 , he has translated this along with Virendra Battu, as it is fromVenkatacharyas Hindi work. In all the passing over some of the meaning of the shlokas as written inKalpalataa would have been wrongly translated hence we would in the future bring out Sanskrit to Englishword to word translation. Since Madura ji had the original manuscript, it is important to note that hecould procure a manuscript of Kalpalatta 3 and 1/4th chapters (about 13 quarters of Jaimini out of 16), therest is not available at all, if at all there is. If someone has it or some Parampara who claims to havemanuscripts of Jaimini they must kindly share it immediately with all for the betterment of Jyotishcommunity. So in all it has taken decades for this maybe rudimentary translation to come out in frontof the world jyotish community, you can imagine how long it will take scholars to write a purposeful

commentary on this, then how long it would take you to master each verse and its application. The needis the topmost 3-4 Jaimini astrology scholars to write translations and commentary on it and then you asa reader should tooth comb each verse see various opinions in translations and commentaries and form acomplete work, which would take several years but this is the process of how shastra is to be studied andhow it is to be disseminated to the world and hence we would bring out various translations of the sameKalpalatta which might be confusing for the young ones but for the scholars each variation intranslation is essential and they understand this process of what we talk about.

In the pages to follow would be the translation of Venkatacharya with additional clarifications ornotes from our end. Due to time limitations the Sanskrit shlokas in devanigiri could not be comparedwith the translation of Mr Venkatacharya. Without the Sanskrit Shloka it is impossible to identify

what is/could have been Shri Ventakacharyas words vs. Shri Somanatha Mishras words. Kalpalattathough in prose form is often shied by scholars to do a purposeful translation and commentary as it isnot so easy a work, and can be confusing at times, kindly note this. Also presented below is informationthat should be used after due consideration and the reason for presenting this is to only give a toall of us who think we know Jaimini Astrology but only to see how little we know of Jaimini today. Re-iterating, this information is not being presented with a view for using the material for immediatepredictions. Without the proper translations of ancient commentaries on Jaimini Sutras, we students of

Jaimini are like blind men trying to show others the path. We remain eternally grateful to Shri RavindraBhagavat for his un-stoppable effort in bringing real Jaimini out. At the same time inspite of sending to avillage in Andhra, a representative of our writer & team member Mr Venkat Ramana, to procure a bookwritten on 70 dasas of Jaimini as mentioned in Kalpalatta, we failed to procure it. Weeks of planning and

anxiety gone in waste to procure other works of Venkatacharya, if anyone has it please do share. We all

Mentor No.3 does not wish his name to be revealed and hence writes with a pen name MadhavDeshmukh which was given to him by a Bhrighu Clan Jyotishi known as the Bhrighus. He was told this ishis spiritual name and hence he must use this name.

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will be grateful. The reason this effort was done is, since today no Jaimini astrologer on internetknows even the names of 70 types of dasas nor has any astrologer on net forums or parampara forums ever evenmentioned 70 dasas of Jaimini inspite of concentrated upsurge in Jaimini astrology in internet forums inthe last 12 years. Obviously it does not take 12 years to reveal names & calculations of 70 dasas hence thispresumption by us.

alpalataa was originally written by Shri Somnathacharya (for westerners the word Shri inthe beginning of a male name is a salutation) in prose form. Shri Somnathacharya was the sonof Shri Krishnamishra the author of yet another monumental work Jyotish Phalaratnamalawhich is considered as a Shastra in Itself and is not a mere book.Yours truly tried to locate

the correct meaning of Kalpalataa, but received indirect interpretations. Kalp [Msm] literally means time,a time equivalent to 4320,000,000 man years for this is One day in the life time of Brahma the creator

of this universe as per Hindu mythology. Kalpadruma [MsmSq] happens to be a tree in Lord Indrasparadise a mystical tree. Yours truly assumes Kalpalataa [Msmsi] to be a wine in the heavens orparadise. Our author Shri Somanatha realized the depth and richness of Sage Jaiminis Sutras. Sincethis is a mystical wine and in a heavenly space (infinity is the term), one is expected to come across a

variety of flowers or rather in the form of teachings and knowledge as one climbs thiswine. Sounds interesting? Welcome dear friends to a journey where a student will come across hithertounknown knowledge and a variety of techniques un-revealed so far.

May God bless all those who uphold the true tradition of the Sages.

As written in Venkatacharyas translation of Kalpalatta

qi sq Wraur lqShrimate Laxmi Hayagrivaye Namah

Salutations to Mother Laxmi the giver and sustainer of knowledge and to the 24 incarnations

of Lord Vishnu (Hayagriva happens to be one of these 24 incarnations).

To Sage Jaimini, knower of all knowledge, Greetings

Sir,

Kalpalataa is one of the best treatises so far. This was handed down to me with the blessingsand goodwill of scientist and astrologer who resides inRajamahendravaram.

The original author of Kalpalataa is Shri Somnathacharya. Where Somnath Ji stayed isdifficult for me to say; only historians can reveal this secret?

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According to Shri Somnathacharya Ji, Kalpalataa happens to be an interpretation ofJaimini Stotras (sutra/verses). Maharshi Jaimini is considered as one of the greatest Sageswho revealed Astrology or the technique of foretelling the future. His method is differentfrom other lineages. There are other interpretations of Sage Jaiminis sutras, but Kalpalataahappens to be exhaustive and the .

Kalpalataa is an independent treatise and it has four chapters, each chapter has fourdivisions. The one in my possession has three parts of the fourth chapter missing. Nobodyknows where these remaining parts lay hidden?

As providence would have it, am entrusted with the divine task of translating this treatise toHindi. I am grateful for the favor and duty entrusted to me.

Am indebted and thankful to all mentors and guides who have blessed me to undertake thistask.

In Gratitude

Note For Readers:Where ever it is observed that English translation may not convey the entire meaning, notesby SA Translators will appear as reference notes.

qi sq Wraur lqShrimate Laxmi Hayagrivaye Namah

zsMsq qW xurqliqhQs uxl |Wrau qW ulS xu Mrj xr ||

ere our author has raised the status of Maharshi Jaimini or Sage Jaimini to that ofGod, and he says that in the first four chapters Sage Jaimini reveals the secrets oftime and space. Since this is a mortal world and every event happens at a particular

time, it is important to have the knowledge of time, to not only know the event, but topredict when and where such an event may take place. Sage Jaimini does so by revealing themathematics or formulae to predict the event. Thereafter Sage Jaimini reveals themethodology how to interpret the results and divine the fruits or predict the event. Events

such as lifespan of a living organism, life after death, karaka or planetary significators forhouses and events, ascendants, drekannas, navamsa are described by Sage Jaimini.

What will mankind gain by revelation of such knowledge? The author says peoplegain knowledge of time and space, and they realize that their existence is limited or no one

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on this mortal plane is immortal. They will die one day!! This creates fear in theminds of people. Since it is difficult to know what may happen after death when deeds committedduring lifetime are judged, people take a hint and restrict or change their lifestyles to live a life of self-righteousness and piety. Once people turn to religion for guidance, there is an overall purity of the souland mind. When mind becomes pure, automatically people gain knowledge of the universe or the whysand hows of this creation. Having gained such knowledge people may gain Salvation or Moksha. Hence, Sages considered this knowledge as part and parcel of Vedas or one of the limbs ofVedas (Vedang). Once this treatise gained the importance of being one of the limbs ofVedas, it automatically gained importance and people saw the need to know or gainknowledge of such treatises. It is said in Mahabharata that one who gains the knowledge ofall the limbs of the Vedas, becomes the all knower or the sum total knowledge that needs tobe gained. Hence this treatise is deemed important!!

In the first chapter topics on techniques, karaka (significators), pad (arudha incommon language), Rajyoga (combination of planets promising prosperity or kingly status)are mentioned. In the second chapter topics on ascendant, karaka, longevity and their dasa

(see notes below) periods and dasa calculations are mentioned. Third chapter has topics orrather descriptive analysis of Drekanna division. This is because knowledge aboutascendant, karaka etc. etc., is considered as or subjects which describe the

. Studying the Drekanna one gets to know what kind of effortsa native will put in, thus this involves studying the or rather the expressed fruits fora native. Hence the study of Drekanna is also known as . Of theseAntarrang Shastra is of prime importance. Others have laid importance of the study of Amsas,so why is study of Drekanna given importance? This is because Daivagyas like VarahaMihira too gave importance to Drekanna, hence it is importance for a student of astrology tostudy Drekanna. Drekanna is nothing but a house in a chart divided into three parts

equaling ten degrees. Varaha Mihira gave the method to derive Drekanna divisions but didnot give methods to judge these divisions.

Kalpalataa mentions three different interchangeable (Parivrutti) methods to arrive atDrekanna chart. These methods are Savya (direct), Apsavya (reverse order). For example,by Savya method house divisions for Aries (odd signs) are counted beginning with Ariesand then in the direct order. For Taurus (even signs) and in the Apsavya method, divisionswill begin from Pisces. Thus using three different interchangeable methods a student canarrive at 12 signs X 3 divisions that is 36 drekannas.

ow Amsa divisions are described, unlike other books, Kalpalataa mentions adifferent method to arrive at these Amsas.

For Aries, Leo and Sagittarius (trikona rasis or trines), navamsa divisions will be counted bythe Savya or direct method beginning with Aries. For Taurus, Virgo and Capricorn,navamsa divisions will be counted in the Apsavya or reverse order beginning with Virgo.For Gemini, Libra and Aquarius, navamsa divisions begin in the Savya or direct methodbeginning with Libra. For Cancer, Scorpio and Pisces, navamsas will be counted in theApsavya or reverse order beginning with Pisces.

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Now Dwadasamsa divisions are described. Like all other books on this subject, Kalpalataatoo mentions dwadasamsa divisions in the Savya or direct method to arrive at 12 divisionsfor each signs.

Now Hora division is described. Hora finds mention in Brihajjatak as well as other wellknown books, but the method described in Kalpalataa is different.

For both Bhava and Rasi, first half division (Hora) begins with the same rasi,second half division belongs to the Labhapati. According to Varaha Mihira there are a total offive different methods to construct a hora chart.

This type of Hora division is best for judging Nashta Jataka and Longevity.Here the first half division in Aries belongs to Aries, and the second half belongs to Taurus.First half of Taurus belongs to Gemini and the second half belongs to Cancer. Likewise hora

divisions of other signs can be calculated. This type of Hora division is helpful for judgingRajyoga and longevity calculations also.

In this method the first half belongs to the same rasi, and the second halfbelongs to the sign where 8th lord from the rasi (under consideration) is placed !! Some usethis hora for judging longevity only. There is yet another variation to the above method;

some people take the sign where lagna lord is situated, calculate the Ashrum Rasi [Awq Uz]from this point, and take this as lagna in hora chart . This version they say is helpful in judginglife after death for a native. Thus, these five variants of Hora technique need to be analyzed

and their results divined by learned daivagyas accordingly.

Now Ghati Lagna is being described, some say the calculation should begin with theascendant in the natal chart, but Kalpalataa mentions this differently. Find out which out ofthe two ascendant or the 7th sign is stronger, if the native is calculate Ghati Lagna inthe direct fashion, if the native is consider reverse order. This is the main differenceto be found in Kalpalataa. This book mentions various karakas, in the order mainly AtmanKarka, Svakaraka, Dasha karaka, Bhava karaka. Of these are most important.

1) Atman Karka is one which covers most distance in a sign and finds mention in othershastras too.

2) Swakaraka is the lord of the ascendant, which will be described in the comingchapters.

3) Planet whose dasa period is prevailing at the instant becomes the Dasa karaka and thistoo will be described further.

For example we are calculating second hora division for Taurus the 8th sign from Taurus is

Sagittarius, find out where Jupiter is located in the chart, and again if for example Jupiter is in the sign of Cancer,then the second hora of Taurus will belong to Cancer

Please note that no such word as Ashrum exists in Hindi dictionaries, so it is left to the reader to try

and find out what this really means please do share your research with usPlease note that no distinction between male female charts is being done in Jaimini softwares and

net forums on calculation of Ghati Lagna, this is a remarkable feature found in Kalpalatta.

There is discrepancy in the original text - only four are mentioned - the line starts on image file 10

and continued on image file 11 speaks of ONLY four karakas, while the next sentence mentions them as a total offive!! So, in totality one of the karaka's is not mentioned!!

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4) Bhava karaka are of permanent and variable type. Bhava karaka can be of all thehouses in a horoscope. These are also described in Krishniya shastra (another treatise).

People who follow Jainism , they do not differentiate between swakaraka and atman karaka.They sometimes use other karakas too. Considering this variation, swakaraka is of utmostimportance. Karakas have an important role to play as far as fruits or results are concerned, hence itis important to know which planet gets signification of which karaka. It is equally important for astudent to listen to his mentor carefully, without his guidance it is difficult to divineproperly. It is also important to know which lineage is followed by a mentor, above karakas and theirmeanings will be different for different lineages. If a student does not follow or know the religionof his mentor, he will be ridiculed in public. Hence it is important for a student to pray andfollow his Guru or mentor. Next he must pray and worship Bhagwati Tripura Sundari. As athird step, a student must attentively listen to the words of his mentor, and visualizing thedeity he must divine the results as they are mentioned in the shastras. If the results are notbased on methodology of shastras, contrary results and discrepancies may occur. MaharshiVyas has said that a Jyotisha and a practical person can easily become Brahmaghataka or the

destroyer of Brahm Vidya (Astrology is considered Brahm Vidya or divine knowledge).Hence it is important that method be followed and both good and bad results be opined in aclear and honest manner. Results should not be given as a written down text, it is forbidden byshastras. If a daivagya gives a written prediction, it may not come true. Whatever method ismentioned in the shastras, they will be followed in true letter and in spirit.

he first chapter has four sub divisions. The first division gives us definitions andspecific terms; second division gives us results to be opined about the swakaraka.Third division gives us information about Pad or Arudha, and the last and the

fourth division gives us information about marital issues. Second chapter has descriptionabout forty (40) different dasa systems, third chapter has description about drekanna andRajyoga thereof, longevity and sixteen different dasa systems to judge longevity and lastlyStri Jataka or Female horoscopy. Fourth Chapter has description about circumstances ofdeath of a native, travel and then information about netherworlds (after death) usingfourteen different dasa systems.

Having known all of the techniques mentionedin sutras, results so divined will definitely come true. Misfortunes if indicated in ahoroscope, must be confirmed by two to three different methods and only then the message be

conveyed to the native. On the contrary even if ONE Raj Yoga is indicated in a chart, thesame MUST be conveyed immediately. Other indications in the chart maybe checked usingfour or five different techniques and the results conveyed to the native. Likewisemisfortunes indicated by evil houses may be checked accordingly, but in this case only one

Deviating from the sentence one must comment that Shri Madura Krishnamoorthy Shastri one of theoldest scholars of Jaimini Astrology alive today has indicated to us that in olden periods Jain Munis of India hadconcentrated a lot on Jaimini Astrology and even wrote commentaries on it. This is news since nothing has come outfrom those quarters in available works in Jaimini to the astrological community.

Kindly note the reference of the seventy dasas mentioned in Kalpalata, Venkatacharya from Andhra isheard to have worked on these 70 dasas and written a book. We are still trying to procure this. We still have not readfull Kalpalatta as it is being translated but we remember conversation with Mr Shastri that there is a rare text by thename ofMoola Shastra by Kalidasa which mentions the calculation of these dasas. This was told to us by MaduraShastriji and one will notice that net forums have never mentioned the word Moola Shastra work/manuscript ever. MrShastriji has searched through 18 libraries all over India for this work and accepts failure in locating it. In previousarticle of Mr Shastri published in SA in his article he has mentioned Moola Shastra reference via Kalpalatta.

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or two techniques are enough. If Raj Yoga is indicated in a horoscope, find the appropriatedasa when Raj Yoga will manifest, death maybe predicted during the last part of such a dasa . Ifindications indicate death within such a Dasa period, using two to three differenttechniques, death for the native may be conveyed for that particular period. It is the duty ofa Daivagya to test such techniques on sufficient horoscopes and gain proficiency in divingresults for a native. For natives born in or with Raj Yoga, results maybe conveyed to thenative in a pleasant manner.

Now Phalit Dasa systems are described.1) One finds mention about forty dasa systems in the second chapter, of these ONLY eleven

such dasa systems are indicated for natives born with Raj Yoga. A Daivagya must know thesedasas and techniques to convey results to a native.

2) For natives born with extraordinary destines, only five dasa systems are indicated.3) There are several ordinary dasas, but for Raj Yoga only four dasas give results of Raj

Yoga. These four dasas are Yogardha Dasa (Raj Yoga causing planets), LabhadipatisDrekkana Dasa, Bhava Rahasya Dasa, Mandooka Pulit Dasa. For a native born with RajYoga, even if one dasa system indicates period where kingly status may be conferred onthe native, it must be conveyed appropriately.

4) Ordinary dasas are Nakshatrabhed Dasa, Nakshatraja Dasa, Nisargdasa, Chardasa,Charparyaya Dasa, Sthirparyaya Dasa, and Gochar (transit planetary) Dasa. In theabsence of any good Yogas in a horoscope, these ordinary dasas maybe used to divineresults for a native.

5) For longevity predictions all natives are covered by four dasas, mainly Brahma Dasa,Varnada Dasa, Chardasa and lastly Charparyaya Dasa. Other dasas can be usedwherever applicable.

6) If Brahma amongst planets cannot be easily identified, taking the rasi of the native, aDaivagya may calculate imaginary Brahma and dasas maybe calculated to divine resultsfor the native.

Varnada Lagna maybe calculated in the following manner Add or subtract (the words usedin original devnagri script are Milaker aur Vibhakta kerna) the longitudes of Hora lagna andAscendant (Udaya Lagna), find the weakest trikona from this spot and calculate dasa

accordingly. Hence four different Varnada Lagnas and dasas maybe calculated. A Daivagyamust use his sense of judgment to find which of these four calculations agree with each otherand divine death for the native. Whenever death inflicting period is known, a Daivagya mayuse Kaksha Vriddhi and Kaksha Hrasa to adjust death inflicting dasa and then divine deathfor a native.

In the chapter on Drekanna, several methods of longevity are described, but aDaivagya may use his skills to judge longevity to arrive at conclusions. He MUST then useGhatika Lagna and calculate Ghatikas and then calculate dasas and divine death or travel towardsthe ending portion of such a dasa.

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ow salient features of drishti or aspects are being mentioned. Aspect of a weakmoon (kshina chander) can modify a good yoga into a weak or evil yoga. During adeath inflicting dasa, if periods belonging to such weak planets exist, it will surely

bring death for the native. Without the involvement of a weak moon if auspiciousperiod is predicted during such a dasa, inauspicious results will come to pass. By a differentschool of thought, such results are also predicted for Rahu, but by Kalpalataa both Rahu andMars can give inauspicious results. If these planets are supposed to give auspicious fruits, aDaivagya is supposed to study planetary strengths and divine results accordingly.

If Mars is a yogadata (yoga causing planet or yogakaraka) or if an exalted Mars is thecause of Raj Yoga, such combinations maybe divined accordingly.

Usually Mars, Saturn and Rahu are the cause of death for a native. However if theseplanets are the cause of Raj Yoga for a native, careful study is needed.

If Sun is yogada, the native will achieve kingly status. If such a Sun (yogada) isaspected by a full moon (opposition), such a native will definitely achieve kingly status in aland surrounded by water or near water.

If Mercury becomes yogada, the native will achieve fame because of others (friends,relatives).

If Jupiter becomes yogada, the native will definitely be a learned person or an advisor. If Venus becomes a yogada in a horoscope, such a native will either be interested inthe arts or seeking company through opposite sex.

If Saturn is a yogada, the native will achieve status at a small place or be a keeper ofthe forests or live in a forest.

If Rahu becomes a yogada, the native will obey a king or he will be a tale bearer, awicked person, a backbiter, a backstabber or a sycophant.

If Ketu becomes a yogada, the native will be a follower of Lord Shiva or a keeper ofsuch a temple. In likewise manner, results maybe divined for a native studying all aspects ina chart.

If multiple planets become yogada in a chart, study the natural strengths of planetsand divine accordingly. Without studying strengths, it will be a futile exercise to announceresults arbitrarily. A native can become a King amongst Kings, if auspicious planets combineto give yoga.

If Yogkaraka planet is aspected by one planet, the native will be King amongst Kings,if two or more planets aspect a yogada planet, results will come to pass or be nullified.

Suddenly this is where yogakaraka word creeps up while discussing yogada theory

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If a yoga karaka planet receives aspect by Rahu, the native will become a poorBrahmin or a pauper. If such a combination (yoga karaka aspected by Rahu) happens to be in a

horoscope belonging to a barbarian, a man of low birth, an outcaste or a wicked person, such a

native will be a amongst his clan . If Saturn aspects (mentioned in above sentence), the native(outcaste) will be rule a small territory, if such a combination happens to be in a chartbelonging to a Brahmin, such a Brahmin (in older days Brahmins were considered an uppercaste or hierarchy in Hindu culture) will become one who sells betel leaves for a living oroffers betel nuts and leaves for a living.

If such a combination receives drishti (aspect) of Mars, the native will become acommander of armies; in a Brahmin chart the same combination makes the Brahmin a

devotee of fire.

If Jupiter aspects, the native will be a King who follows and upholds religion and belearned person. If Venus aspects, the native will have many horses around his place ofresidence (in modern times this may be applicable to conveyances).

If Chander (Moon), Rahu and Saturn aspect a yogada planet, the native will die of asnakebite. Such results maybe carefully divined while considering exaltation and debilitationof planets.

If a chart does not have a single Yogakarka planet, the native will live an ordinary life.

Some school of thought believe that ifyoga karaka planet is in combination with anarudha, it is a yoga by itself, but by Kalpalataa it is not so . The reason is, in Kalpalataaunderstanding of Arudha is included along with Lagna. From Lagna or ascendant one mayjudge a natives lineage, father, characteristics (guna) and his physical form. Only then adaivagya divines or studies other matters from a horoscope.

A natives caste maybe judged from swakaraka, if labha sthana (11 th house) from sucha swakaraka has Jupiter in it or in conjunction with it, the native will have characteristics ofa Brahmin. Krushniya shastra mentions a lot about such a labhadhipati (11th Lord) and onegets to know much about a natives caste.

If swakaraka or the 11th Lord from swakaraka receives conjunction with Rahu, thenative will be a chandal or a person performing funeral rites in a crematorium.

We had referred to this shloka in one of our commentaries in this issue, this is a very very importantverse showing how a same combination can give 2 different and opposite results in different men of different castes,such kind of verse is rarest of rare and has not been seen before in our limited studies. On this aspect more will be

written later by us as space restricts. Think here ends the rules for special combination, not sure

This sentence is in direct contradiction to the last stanzas where arudhas are mentioned and at the

same time Venkatacharya at places, within a sentence uses the word yogada and also in the same sentenceyogakaraka, though both are different classically speaking.

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If Saturn and Rahu are both involved, the native will be a malaich or a person of lowlybirth.

If Mars is conjoined in such a manner, the native will belong to forbidden caste. If Venus is so conjoined, the native will achieve Kingly status.

If an exalted Saturn is so conjoined, the native is a shudra (low caste). If Saturn is debilitated the native belongs to Shankar (mixed lineage/parentage orhybrid) caste.

If Mercury exclusively is involved, the native belongs to Vaishya or trading caste. If multiple planets exist in the 11th from swakaraka or aspect this sign, the strongestamongst such planets will define the caste of the native.

While calculating the dasa years for planets one needs to consider Kakshahrasa andKakshavriddhi to adjust dasa systems like say for example Sun gets 3 years, Kshina or weakMoon gets 1 year, Strong Moon gains 6 years, exalted Jupiter gains 12, debilitated Jupiter gets6, mercury gets 3, Venus gets 6, exalted Venus gains again 6, rahu gets 1, and ketu and Sungets 3. Depending on strength of Saturn it gets 5 or 6 or maybe 7 years. Mars gets 2 or 3. ForLongevity or yoga Mercury, strong Moon, Venus, Mars and Jupiter get 1, 2, 3, 4 additionalyears respectively as vriddhi. As for Saturn, Mars and Rahu, these get 1, 2, 3, and 4 years ofvriddhi. Ketu simply gets 1.5 additional years. Some schools of thought do not apply such vriddhi

in case of Sun. If Rahu is in conjunction with auspicious planets, then add another 1.5 yearsvriddhi for that particular planet. For inauspicious planets in the like manner, 1.5 years needsto be deducted. Exaltation and debilitation of planets should always be considered. Whenmore than one auspicious planets combine, then Kakshavriddhi and Kakshahrasa rules arenot applicable, since this is like a congregation. While considering fractional aspects, aplanets exaltation and debilitation needs to be considered. In the like manner Vriddhi andHrasa needs to be considered in fractional proportions.

If auspiciousness or inauspiciousness of planets needs to be addressed, first calculatetheir strengths.

Amongst auspicious planets strong Moon, Venus and Jupiter come ahead of all others.Amongst inauspicious planets Mars, Saturn and Rahu are leaders.

If Mercury joins them, it is considered strong. Likewise Jupiter is strong in the first and Moon is considered strong in Venusiansigns.

What does Jupiter strong in the first mean? Image file no 14 second line - the author himself does not

clarify, so I have left the translation as it is. Hint - maybe he is referring to Aries or Martian signs??

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When considering results it is important to and in a chart.

If planets are in the ascendant, they are considered strong, likewise if planets exist intrikona (trines) or 5, 9 positions, they are strong too, because they give fruits or resultsduring their time.

If auspicious planets are in Kendra (angles - 1, 4, 7, 10 houses), they are less strongerthan planets in ascendant. In Kalpalataa both auspicious and inauspicious planets get equalstrength (while calculating their strength).

need to be understood as mentioned in Brihatjataka(another treatise) and other treatises.

Some exceptions are mentioned here Mars when conjoined with Sun in asign/house, Sun is considered exalted.

When Sun conjoins Venus, it is considered as debilitated. Moon is considered exalted if Venus conjoins with Moon. Mars is exalted if it conjoins Saturn. If Moon joins such a combination , it is considered as debilitated. Mercury is considered as debilitated if it conjoins Jupiter. Mercury is exalted if it conjoins Rahu, but it will be wise if exaltation and debilitationof Mercury is calculated based on other treatises. So, Mercury becomes gentle or auspicious if it is not conjoined with any other planet.Same rule maybe applied to Jupiter, Venus and other planets. Exaltation and debilitation isparticularly helpful when calculating quantum of Kingly status (Raj Yoga) or Longevity(Aayu). The sutras (verses) also take exaltation and debilitation of planets intoconsideration in judging whether the chart belongs to other species except humans (Viyoni)or animal births (Pashuyoni).

We will now be looking into the secrets revealed by the Sutras.

If Moon is in the Chatushpada (four legged sign) drekkana (D3 division) and in theChatushpada Navamsha (four legged navamsa of 9th divisional chart), a four legged creatureis said to be born. If a favorable yoga exists, during its time the person may become an ableking or a leader (apparently here the reference is for a person born with more than one pairof legs).

Mars with Saturn in some charts we have seen it give results of exaltation

Which combination is not clear

author is definitely speaking about exaltation of mercury, but he does not mention names of other

treatises or methods of calculating mercury's exaltation

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If this combination receives aspect of Ketu, the person will be a leader amongst beastsor those involved in animal husbandry or cattle herdsmen.

If instead of Ketu, Rahu aspects such a Moon, cattle/herdsmen are destroyed. If Moon is weak and receives aspect of Mars, cattle maybe stolen or kidnapped byenemies.

In the same case if Moon is strong and receives the aspect of inauspicious Mercurycattle is drowned in a watery place. These results are based on Krishniya Shastra and theexample given relates to Moon in Chatushpada lagna or ascendant. In horary charts these rulescan be easily adopted.

If the ascendant in drekanna is in a Chatushpada sign and receives aspect of Saturnand Mercury, the chart belongs to Viyoni or any other creature except humans.

If the 11th sign from ascendant in drekanna receives the aspect of a weak moon, againViyoni birth or non-human birth can be predicted. By another school of thought the rule isabout drekanna ascendant and not applicable from Navamsa lagna.

There are different types of Navamsa and Drekanna, but Drekanna finds more weightand importance in this shastra. Some school of thought consider Hora Lagna and Ghati lagna asmore important, some use Bhava Lagna.

But in Kalpalataa a different method where a sign where Karaka is located isconsidered as the Lagna or as ascendant and then other house and planets are used to divineresults for a native. Results divined with whatever is being described or the techniques being

discussed must be conveyed to anative secretly.

Jaimini Sutras have key sutras like for example, Atha Iti this happens to be the key sutraand finds mention in first, second, third and the fourth chapter.

Sutras described in the first chapter; first stanza will be used elsewheretoo. A thorough study of Bhava must be done with the help of earlier shastra (here thereference to a particular shastra is not clear).

In Kalpalataa the following is considered (house) from the ascendant istaken as the or , bhava is taken as the or the . The rest

are calculated accordingly.

In female horoscope seventh bhava from ascendant is taken as the SoubhagyaSthana or the longevity of married life, bhava is then taken as the bhava or the

.

The twelfth bhava is given different significance from each of Ascendant, Karaka,Drekanna and Navamsa.

In a Drekanna chart the sign where lord of the ascendant (from the natal or rasi chart)occupies is known as the Drekanna lagna or ascendant. Similar rule is applicable toDhanadhish or the lord of the second bhava. Take the lord of the second bhava, find its

If we remember well it was only in the Late S K Krar commentary that he has mentioned 9H for children,nowhere else one finds it. Note the new concept of 5H for father.

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location in the drekanna chart, the sign so occupied with be known as the Dhanabhava or the house of finances in Drekanna chart. Similar rule applies to other bhavas.

Now the author is describing Arudhas. Arudha has the same significance as thehouse/planet for which it is calculated. Like a natal chart, planetary positions and results

must be calculated and judged from Arudhas. A daivagya must take into considerationvarious bhavas and then divine results using Arudhas and dasa systems included. Someimportant rules of using Arudha are now described.

IfArudha Lagna (arudha of the first house) is in a male sign (signs have gender mainly male,feminine and neutral) the calculation is in a forward order .

IfArudha lagna is in a feminine sign the calculation is in the reverse order. First identify theascendant, , then calculate the arudha, similarly calculatearudha for other houses. A daivagya must then judge other Arudhas so obtained with respect

to Arudha Lagna.

For example, if Moon and Venus is in the second from Arudha Lagna, the native willbe very rich.

If the fourth house from Arudha Lagna is a Chara Rasi or a movable sign, results are notfavorable for the fourth house.

If the fourth from Arudha Lagna belongs to a fixed sign, results are of medium nature,but if the fourth sign belongs to a dual sign Dviswabhav rasi results are obtained in full.

Even if the horoscope does not indicate any good yogas, the native will receive fruits as judgedfrom the arudha.

If planets in arudha are not exalted, but instead inauspicious or evil planets haveaspect on such arudha, the native will be a pauper.

If an exalted planet or an auspicious planet is located at an arudha or the arudhareceives aspects from exalted planets or auspicious planets, the native may have Raj Yoga.

A similar rule must be applied to the ascendant too.(has evil planets or receives

aspect from evil planets),

Acharya Ji did not wish to write a voluminous treatise; likewise father did not mention marginal issues.With the blessings of my Guru Ji, I (here I refers to the original writer of Kalpalataa and notVenkatacharya or Translators) have collected information from various other treatises and mentionedthem here for reference to students and experts alike.

End of First Bouquet!!In this editorial we had mentioned 5 types of arudha calculation in vogue in different parts of India as per

our limited knowledge and in one type there are two opinions thereby adding the numbers.

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Kalpalatta(Devanigiri script)

atha somanthcryakta kalpalathbhidhna jaimini strabhya prrabha atha bhagavncarya klaparijnrtha gaita stra strdhyya catuaya nirpyatadvr sarve jantnmapi phaaparijnrtha prabhurajanrtha ca yurjnaparalokajnrth ca kraka lagna drekkaa navdibhi upadedhyya catuayaprakatkarti|atra tvat ki tvat strasyati prayojanokau saty kla parijne sati asti paraloka iti cintsapadyate| cintay bhayvai | bhayena karmani | tadvr cittauddhi | cittauddhidvr

brahmajna | bramhajnena mokavpti| tasmdasya strasya vedgatva|vedgatvtvdvayamadhyetavyam | tathca bhrate vedavedgatvajaparabramhdhigaccati | bramhavedastap yaja iti bramhavidovidu || iti vedgasya

reatay nirpitvt |

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asmin stre prathamdhyye saj kraka pada rjayog nirpyate | dvityadhyye tu lagnakraka yurdya da vie | ttydhyye tu lagna kraka pravtta strasya bahiragatvta

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pradhamdhyye prathamapdasya sajnirpaam| dvityapdasya tu svakrakdhiitaphalanirpaam| ttyapdasya tu paddhiita phalanirpaam| caturtha pdasya tukalatrdhiita phalnirpaam| dvitydhyye catvriat danirpaam| ttyadhayedrekkaa vaiayika rjayogyurdyntarga oaadanayana strlakani ca| caturthdhyyemtilakaa nndeasacra paramokaphalavidhyaka caturda da nayanam| iti granthasya

phalaprayojanni catvr strdhyyni api parylocya saptatirapi dassammokya sarvamapiphalajta vadet| avadutknypi na m bhavanti| tathca dvitrisavdasthale prmyam|

ubhna ubhn tu baldhika rjayogada sadbhve ekasminnapi rjayogdbhvasyapala vatkavyam| te tu aubhdikamapi tadvadeva ekadvisavde vatkavyam|rjayogodbhvasya rjayogadavane ekadasavdepi mtirvcy| rjayogadamadhyeaubhadan dvitrisavdepi rjayogadavanaparyanta na mtti nikara| pryeapalnirajmeva bryt| kadcidapi na m bhavati| eva ca bahujtakni dv strasarvamapi jtv mdumadhurkara rjayogodbhavnmeva nikae vatkavyam| athaphaldidan niryaya ucyate| dvitya strdhyyokta catvriat dasurjayogodbhavnmeva dabhirdabhi phalni vatkavyni| prabh paca| itarstu

sdhrayena| tatrpi rjayogapradyaka da catvryeva| tcayogrthalbhdhipasyadrekka bhvarahasya makaplutaya| tsyamadhye rjayogodbhavasya ekpi da phalni|dvisavde avasya vaktavyam| sadhraadastu nakatrabheda nakatraj danisargacara

caraparyya sthiraparyya gocara dabhi prabh yogahnn ca phalni vaktavyni|

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tstu yathsabhavava parylocany| yurdyavieetu sarvemapi jantn caturdh|bramha varadacaratatparyyai pradhnyena itarca da tattadanugua varany|sarvevapi jtakeu bramhsadbhve rivat bramhaa parikalpya tadanusrea daparikalpya vadet| varada parikalpanamapi horvilagna sayukta viyukta durbala trikoa vatparikalpya ny| eva caturbhi prakrai parylocya savdasthalen mti nicaytavaktavyam| tatra yathsabhavamyui vijne kaky vdhdi hrsvapi tatra paryyeu jtvsamyagvadet| atha ghai lagnanyurvicryastu drekkadhyyartyyui vijte eksminneva

davasne mti pravsdika kathyate|

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atha di viea| kendu de ubhamapi aubham bhavati| etata kicidaubhasamayemtireva| tathca paryavasitoyamartha ubhubhni sarvad candrsraya vin

balavannaphalati| atha rhurapi tadvadeveti jainn matam| asminmatetu aubhasabandhorhukujyeva prayojakau| ubhasabandhetu sayuktagrahavat balbalnirpayam| athakujayoga rjayogaviee| ucca kujadirapi kvacit phalati| sarvath ani kuja phandrmaraa eva upakurvanti| rjayogaviaye grah tratamya udhriyate| yogaprado ravicetrj bhavati| sa va prcandra nirkita cet jamaprya jalapradedhikri| yogada candracetsamudrdhikr| yogada kujacet senpati budhcet anyaprbalyopajv| gurucet vidvnamtya| ukracet viayopabhogarasika kmopajvaca| mandacet kudradedhikrknanopannivs| rhurajdhurandhara paiunya jvv| ketu ivapjnirataivlayadhiitanagaranet iti grah svabhva parijna ktvtattadisabandhdikamapi vicrya phalnirdea kartavya| bahugrahyogenisargatayaiva balaniraya kartavya| kvacidapi balaniraya vinaivana phalanti| na cetviparyaya srvabhauma jtakeu ubhabhulyavttvadeva yogada drara vinaivayogaprpti| ta yogakraka yadi ekopi payati srvabhauma| yadi dvau v trayov

ubhasypayanti kicinyna| yadi bahavo grh payeyan tadapekay nyno bhavati|tath ca yogakrakasya rhuyoge bhmhacet daridra| mlecascet srvabhauma| sa eva anivkitacet mleca kudradedhikr dvijacet tbladt| sa eva kujavkitacet rj

bahusendhikr| bramhacet hitgni| gurucet dharmia rj bhavati jn v| sa eva

ukravkitacet bahuturagasev| sa eva candrarhu vkitacet yogada anirhuvkita cetsarpanidhanam| sakhyparima ca uccatvancatva vyavasthay draavyam| yogakrakastuyasmin jtake nsti tajjtake sarvathpyaubha vadet| kecit pasypi yogakrak sabandhayogaheturiti varayanti| tanna padavidhyaka strasya lagnavidhyaka strepi

upabrahmakatvt| tathca vaapitguaktvicrya tattadanusrea phalanirdea kartavyajtivyavasth ca svakrakamdyaiva grhy| tallabhdo guru cet dvija| itare grahtattadrtyaiva kyai rty jtivyavasth lbhdhipamdyaiva vaktavy| tatra c svakrakatallbhdhipasya kevala rhudgyoge calayonijanana| aniyuta rhudgyoge mlecchajti|kujadyoge nida pulinda| ukra dgyoge rjno bhavati| anirucchagata cet dra| nca cet

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adhti stratraydiriti stratraya ca prathamadvitya ttya caturthaparyanta adhikra stri|prathama pdokta stri sarvpyapi tatra upakariyanti| atha padamiti

pdasampteradhikra| eva tatra tatra adhikkrastri sarvpyapi tatra tatraivaudhriyante| bhva parylocant prvastrartyaiva| iyn viea pacamasya bhvasya pit itisaj| navamasya putra iti| itaratsarvamapi spaam| str tu saptamasaumgalyasthnam| aama tu patisthnam| ityetvneva viea| atha bhvamakanyucyante| bhvdaya caturvidh magnata krakata drekkata amakaceti|tatrpyaya viea lagndhipasya drekka lagna dhandhipasya drekka dhanaevamanyatrpyhyam aakonma rhari rht grahaparylocan kartavy| eva

bhvaparylocan ktv tattaddatvapi evameva parylocya phalavaktavyam|

prasagavat paddhikarae yogaviea pravakyante| pada ca puruacet kramea str cetvyutkramea lagna ghtv ta(dda) tpaddeva padanirayopi| eva bhtt padt dvityeyadi candra ukrau mahdhanino bhavanti| caturthe yadi vhane cara caturthatvadaprayojakam| sthira caturtha tu madhyamam| ubhaya caturtha tu praphalam|evamevrhsya ubhagrahcca grahadau balavat phalati| atha ca yogo anyathyogbhve'pi| tathca paryavasito'yamartha| padasya uccayoga vin ppadi dridryakr|

ubhadi uccadica rjayogakr eva lagnasypi| sarvath lagnapdayo

caturthapacamnuklya vin na rjayoga tit nikara

yadvaipumya prajanitabhayntotkamcrthavaryaiyacca dsyammaghuviayatay projhita ttapdai|taccedn gurukaruayghatantrn vilokya

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vidvacchre vipulataramude darita tanmayedam||

iti jyautiaka iromai dakinmrticararavindadhynnirata somanthcrya prata jyautiaka kalpalaty prathama stabaka sampta|

|| somanthcryastu me ||

Virendra BattuEducation: B. Sc. (Zoology & Botany), Diploma inElectronicsProfession: Graphics Artist, Animator, Post Productionfor Films and AV media. Acoustic Engineer for Non-invasive methods of Architectural Acoustics.Interest in Vedic Astrology: Started at the age of 43while Ketu Mahadasa was coming to a close. Learnedin Sanskrit.

kalpa lataa in astrology

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