upadesa sutras 1

Jaimini’s Upadesa Sutras

translated by

Ernst Wilhelm

Copyright 2009 by Ernst Wilhelm www.vedic-astrology.net

Preliminaries to the Sutras 1

Preliminaries to the Sutras

Upadesa Sutras is perhaps the most significant astrological text available; its significance is only paralled by its difficulty. Why the text is written in such a difficult manner is a question that all those who attempt to understand it have. The general consensus is that the text is for only the “initiated few” who had been given the background information to understand the Sutras and that the Sutras are actually exist only to assist them in their memorization. This idea has allowed many translators and commentators to interject things into the Sutras that are actually not stated. This unfortunate ideology of knowledge only being suitable for a select few is perhaps one of the reasons why so much knowledge has been lost over the last 3,000 years.

My approach to the Sutras has been quite different. Being an author myself I could not fathom why anyone would desire to write an incomplete book, one that without intitiation could not be understood. If the techniques presented in the Sutras are those that were to be given in private initiation, why write a text at all, it would be given in the initiation? My belief in the Sutras was that everything necessary was there in the Sutras, and that a very scientific approach would yield its fruits. By “scientific approach” is meant translating the Sutras in the consistent manner in which they were meant to be translated for the Sutras are written in a type of code. Any code requires a consistent set of rules with which to decode so if an astrologer follows an inconsistent method of decoding, they can only be following the incorrect code – rather no code. I began my translation of the Sutras after sadly realizing that other translators where very inconsistent in this respect. In effect, bending the words and “code” to meet their understanding, instead of leaving a hole until the understanding came. And that is just why the Sutras are written in the difficult manner in which they are, to allow for understanding to awaken within the mind of the reader.

Upadesa Sutras, Plus 2

The actual techniques in Upadesa Sutras are actually the simplest astrological techniques in existence - if only they were given in a simple, accurate and easy to understand form everyone could master Jaimini in just a short time, but the student would not gain any understanding. It would be like feeding the techniques to a computer; the computer would not have any understanding, but could still push out some surprisingly accurate results. In the form that the Sutras are written in, they are impossible to understand without the reader having deep an understanding, an understanding of how the created universe is manifested along mathematical principles. This includes a clear understanding of the masculine and feminine principles, the Gunas, and the other numbers. The beauty of the Sutras is that they cannot be understood until the understanding happens within, so if you find yourself mentally stuck on a Sutra or technique, drop it – it is just not time for you to understand. Keep it near you where it can unravel in time.

This translation is the most literal available, each and every word has its meaning or meanings given in English, and then a very concise translation is given. This allows the readers to arrive at their own conclusions without having to learn Sanskrit. Since the translation is literal, a Sutra in this translation will often be more difficult to understand than other, non-literal, and more commentative translations, which, however, most often contain the translators idea of the Sutra rather then the actual statement of the Sutra, which may be misleading in the event that the translator himself is confused – a quite common phenomenom. Following the literal translation of Jaimini’s words, I have added my own commentary on the Sutras based upon my understanding of the Sutras. This method of a very literal translation followed by commentary allows the reader to study the Sutras in the light of their own understanding as well as to benefit from my understanding.

Following are some important points that will assist in understanding and decoding the Sutras:


ORDER OF THE SUTRAS Strict attention to the order in which the Sutras are written is very

important requirement to understanding the Sutras. Oftentimes a Sutra that appears a mystery will resolve itself if the Sutras following it or preceeding it are taken in the context of the given Sutra.

KRAMA

Krama is a special manner in reading Sanskrit texts where the reading proceeds from the first member, either a letter or word, to the 2nd, then the 2nd is repeated and connected with the 3rd, etc. The basic idea is that a word can have its own meaning as well a shared meaning with the word it is next to. This technique is found occasionally in the Sutras. LISTS AND “c”

On occasion the author will give a list that consists of many

Sutras. The final Sutra in the list contains the word “c” (ca),

pronounced cha, at the end. “Ca” means “and”. Determining when “ca” indicates the last “and” in a list or when it is an “and” statement in a particular Sutra is an important requirement in understaning the Sutras. LETTERS AND NUMBERS

In Sanskrit texts numbers are often indicated by letters. The consonants stems of a word correspond to numbers as indicated in the table below. Vowels are only considered when they are the first letter of the word, and half-consonants are ignored. The numbers are read from right to left. Though this is not an unusual technique in writing Sanskrit texts, in Upadesa Sutras, the number indicated by the word is divided by 12, the remainder indicates the number to be considered. The author always uses this method to indicate Bhavas and Rasis, as well as to indicate Dasa lengths for some Dasas that have a fixed length.


As an example, take the word “dr” (dara): “d” (da) is 8, “r”(ra) is

2, reading from right to left is 28, dividing by 12 the remainder is 4,

therefore “dr” (dara) indicates either the 4th Bhava or the 4th Rasi

Cancer.

In Upadesa Sutras the author never indicates a Bhava or a Rasi by the name of the Bhava or of the Rasi, they are always indicated by the numbers of the letters as per the method illustrated above. This is described in Sutras 1.1.32–1.1.34. If a word actually means the name of a Bhava, or the name of a Rasi, the actual meaning of the word is ignored, and the letters indicate the Bhava. If, however, the actual meaning of the word is other than a name of a Bhava or a Rasi, then the actual meaning of the word is integral to the understanding of the Sutra as well as indicating a Bhava, Rasi, or Dasa length through the numbers relating to the letters. This allows the author to give two meanings to a word.

The following table gives the number associated with each letter:

Varnas (letters) and Numbers

1 2 3 4 5 6 7 8 9 0

k/Ka o/Kha g/Ga " /Gha '/Nga c/Ca D/Cha j/Ja H/Jha |/Nja

q/Ta Q/Tha f/Da F/Dha [/Na t/Ta w/Tha d/Da x /Dha n/Na

p/Pa )/Pha b/Ba É /Bha m/Ma

y/Ya r/Ra l/La v/Va z/Sa ;/Sha s/Sa h/Ha All Vowels

All the vowels denote 0: (A/a, Aa/aa, #/i, $/ii, %/u, ^/uu, \/ri, §/rii, ¤/lri,

@/e, @e/ai, Aae/o, AaE/au).


In this translation, whenever a word is to be numerically manipulated in this manner the resulting number appears in brackets (#) after the word. In the event that the word has a meaning that is other then the name of a Bhava or Rasi, the meaning of the word is also given. Why the author has decided to not use the names of the Bhavas and Rasis in preference to numbers, and in fact to disregard the names of the Bhavas and Rasis is also a mystery. My belief is that he wanted us to think mathematically, to get away from the symbolism of the Rasis described by their names and get into the bottomline meaning of numbers, in essence to make the study a mathematical science instead of a symbolic language. In respect to the Bhavas, I think the author wants us to broaden our perspective away from the narrow confines of one Bhava influencing just a few matters, to realizing that each Bhava of the horoscope can influence many, many matters through all the intricacies of the horoscope.

The following list gives the names of the Bhavas and Rasis that are to be ignored and their numerically manipulated result, which indicates the actual Bhava or Rasi to be considered.

Sanskrit

Meaning

Normally Indicates

Letter Equals Number

Left to Right/12

In Upadesa Sutras Remainder Indicates

daara Wife 7th Bhava da = 8, ra = 2 28/12 = 4 4th bhagya Fortune 9th Bhava bha = 4, ya = 1 14/12 = 2 2nd suula Spike 6th Bhava su = 5, la = 3 35/12 = 11 11th kaama Desire 7th Bhava ka = 1, ma = 5 51/12 = 3 3rd rihpha Hurt 6th Bhava ri = 2, pha = 2 22/12 = 10 10th niica Depressed 6th Bhava nii = 0, ca = 6 60/12 = 12 12th suta Child 5th Bhava su = 7, ta = 6 67/12 = 7 7th

janma Birth 1st Bhava ja = 8, ma = 5 58/12 = 10 10th mrityau Death 8th Bhava 3rd laabhe Gain 11th Bhava 7th same Pair Gemini 9th

ripphe Hurt 6th Bhava 10th dharma Dharma 9th Bhava 11th

ucce Elevated 10th Bhava 12th karmani Action 10th Bhava 3rd


mitau Death 8th Bhava 5th maataa Mother 4th Bhava 5th matri Mother 4th Bhava 5th pitroh Father 9th Bhava 1st bhagye Fortune 9th Bhava 2nd

kiita Insect Scorpio 11th jaayaa Wife 7th Bhava 6th yugma Pair Gemini 3rd vyaye Loss 11th

In addition to these, there are some words that are not the names

of a Rasi or Bhava, but which are also to be numerically manipulated to indicate a Bhava, Rasi or Dasa length. These will be detailed in their appropriate places throughout the Sutras. For these words the actual meaning of the word is also to be considered, and not ignored, as is the case when the word actually means a Rasi or Bhava in the first place. SAMBANDHAS - CONNECTIONS The various connections of the planets to the Bhavas, Rasis and other planets are an important area of differentation in the Sutras that is not clear at first glance, often resulting in misapplication of the principles. In astrology there are several different types of connections that can be made between planets or other astrological points. The author, however, does not usually state these different types of connections in the same manner as do other texts. The conection that the author means, therefore, can be easily misunderstood if the reader is not clear in his understanding on this very important point. Occasionally the author uses familiar terms to refer to a connection, namely, “drig,” referring to an aspect and “yoga,” referring to a conjunction. More often than not, however, it is the noun case that indicates the type of connection, (unlike in the English language, in Sanskrit, nouns are given different cases to refer to the different possibilities in which a noun may be involved):


Locative Case: The most common case that the author uses is the locative case, which refers to something being in, on, or at the noun in question. For instance, the locative case of the Sun would refer to something being in, on, or at the Sun. An interesting thing about Sanskrit is that there is no difference between something being in, on, or at the Sun, and the Sun being in, on, or at that thing. So, even though the locative case of the Sun literally means in, on, or at the Sun, it also refers to the Sun being in, on, or at something. Therefore, in cases where a planet is given a locative case, it practically means that the planet is in some Bhava or Rasi, whereas if the locative case of a Rasi or Bhava is given it means that something is to be in that Rasi or Bhava. In this translation, the locative case is generally translated as “in,” in order to conform to the normal English manner of referring to planets being “in” Rasis and Bhavas, though occasionally it is translated as “at” to refer to some previously defined point being “at” (meaning in conjunction with) a planet. Instrumental Case: Also commonly used is the instrumental case, which generally refers to something being with the noun in question but, which can also mean that something is being influenced by the noun. The use of the instrumental case is, therefore, quite tricky as it can mean an “association with”, or an “aspect by.” Sometimes it means an association only, and other times it means an association or an aspect. The rule for determining which of these is to be taken is that the instrumental case follows the dictate given in the previous Sutra. Therefore, if, in the previous Sutra, the locative “in” case was used or if “yoga/conjunction” was used, then the instrumental case refers to a conjunction. If, instead, in the previous Sutra “drig” and “yoga” were used, then the instrumental case refers to both an aspect and an association. And finally, if there was no dicate given in the previous Sutra, then the instrumental case means “with,” and refers to a conjunction only. In the translation, the instrumental case is generally not given a separate word in translation, because it generally follows a previous dictate, instead just the planet and its results are given in the form: “planet, result…” In the event that the


instrumental case does not follow a previous dictate it is translated as “with.” Sambandha: In addition to the foregoing connections the author also uses Sambandha. Sambandha means “connection” and refers to both conjunctions and aspects. Since this point on connections is very important, the following table is given in order to make the connections very clear: Drig: AspectYoga: ConjunctionLocative Case: ConjunctionSambandha: Aspect & Conjunction.

Instrumental Case:Follows previous dictate, or Conjunction if no previous dictate.

VARIOUS TEXTS AVAILABLE Some of the available Sanskrit texts of Upadesa Sutras have some slight differences. These are usually minor, such as a statement that is just one Sutra in one text being two or three in another. In a few instances there are a few Sutras that are in a different order in some texts then in others, and finally, some texts have a few Sutras that are not in another text. There is obviously some slight corruption of the texts, and one of the difficulties in accurately deciphering the meaning of the Sutras lies in accurately determing what is authentic. This is particularly difficult in the last two chapters of the text, which have more indications of corruption then the others. Wherever differences are found in different available texts, the difference is in brackets (), more then one Sutra is given (one #a, another #b) or the difference is simple stated after the Sutra. BRIHAT PARASHARA HORA SHASTRA Brihat Parashara Hora Sastra parallels much of what is in Upadesa Sutras; however, a careful study of both texts causes me to believe


that Brihat Parashara Hora Sastra is very corrupt and cannot be relied upon at all when it comes to the similar techniques illustrated in Upadesa Sutras. (This is not to condemn Brihat Parashara Hora Sastra which has many very important chapters dealing with other subjects that are very useful, particularly the chapters dealing with the Avasthas and mathematical portion of astrology.) This is unfortunate since Brihat Parashara Hora Sastra is written in clear and simple Sanskrit, unlike Upadesa Sutras. Translation of the similar techniques from Brihat Parashara Hora Sastra are also included in this translation of Upadesa Sutras with the intention of assisting the reader in discovering the actual meaning of the Sutras, however, often what is stated in Brihat Parashara Hora Sastra in respect to these techniques is not accurate or not complete and should only be used to prompt thought and eventual understanding. This is particularly so in respect to the calculation of the various Dasas. Many commentators of Upadesasa Sutras have simply copied what is written in Brihat Parashara Hora Sastra and have thus spread the corruption that is in Brihat Parashara Hora Sastra into English “translations” of Upadesas Sutras instead of taking the time to work out the meaning of the Sutras themselvs. METHOD OF TRANSLATION

In this translation, the cases of the nouns are given in abbreviated italic in the translation of the words. Nom. for the nominative case (the subject), Acc. for the accusative case (the object), Instr. for the instrumental case (by/with), Abl. for the ablative case (from/because of), Gen. for the genetive case (of, among), and Loc. for the locative case (in, on, at). Most cases are in the singular, where they are dual or plural, it is indicated in italic as dual, or Pl. respectively.

Sanskrit words follow a system of Sandhi, meaning that the last letter of a word may change dependent upon the first letter of the next word. In a Sutra, therefore, a letter may end with a different letter then the word would end in if by itself. In the interpretation of each word, the word without any change due to Sandhi is given, thus


the word in the dictionary will often have a differnet last letter than the word in the Sutra though it is the same word.

Adhyaya 1, Pada 1 11

Upadesa Sutras

Adhyaya 1, Pada 1 In this first Pada of the first chapter of Upadesa Sutras are given the core principles and directions for utilizing the Sutras. Following them explicitly throughout the rest of the text is a requirement; any deviation is sure to land the astrologer amiss and in confusion.

Nature of the Techniques 13

1.1.1 Nature of the Techniques

^pdez VyaOyaSyam> . 1.

1.1.1. upadesa vyākhyāsyāmah. upadesa – Acc. instructions, teaching, initiation, formula, communication of the initiatory technique. vyākhyā – Nom explanation, exposition, paraphrase, anything that can only be understood by explanation. syāmah – I shall explain in detail, tell in full.

I shall tell in full the exposition of the teaching/formula/initiatory technique.

This first Sutra has many meanings. To begin with, all classical astrological texts begin with a benediction; Upadesa Sutras is no different in this respect. “U” is the middle letter of the sacred word Aum, the Word of God. “Pade” is feet, and “Sa” indicates the general welfare of all. Upadesa therefore hides within it the meaning of, “At the feet of God for the welfare of all.” The first meaning of the Sutra, “I shall tell in full the teaching,” indicates that the teaching given in these Sutras is complete; that there are no loose ends, and that everything necessary to understand the Sutras is being given in the text. Though everything necessary is being given in the text, the particular nature and manner of writing these Sutras makes learning Jaimini’s system a very difficult and contemplative task. Jaimini’s Sutras must be read and understood with complete concentration upon what is being stated; even a slight deviation from the precise meaning of a Sutra will result in inaccuracies and confusion. The second meaning of the Sutra, “I shall explain the formula,” indicates that the techniques in the Sutras are logical, step-by-step procedures. This work and most of the techniques in it fall under the realm of Upadesa. Upadesa represents the fundamental principles of any science, the basic plus and minus, multiplication and division.

Upadesa Sutras, 1.1 14

This work therefore represents the very core techniques of what is available in astrology. This makes it very simple, but very profound.

According to Brihat Parashara Hora Sastra, the 3rd Bhava rules Upadesa. The 3rd Bhava rules all logical, step-by-step processes. The techniques found in this work will be found to be the most step-by-step, simple plus and minus, and statistically the most accurate. Unlike these Sutras, most of what is in the medieval astrological classics are predefined yogas; there are hundreds of yogas that apply to each area of life such as longevity, marriage, wealth, etc. In these Sutras simple step-by-step procedures are given to analyze each important area of life, allowing the astrologer to arrive at accurate conclusions with the help of only a handful of Sutras instead of learning hundreds of predefined yogas. The third meaning of this Sutra, “I shall explain the initiatory techniques,” refers to the contents of this first Pada (quarter) of this first chapter. In this first Pada the author gives the basic thumb rules necessary for studying the text, as well as some basic astrological principles relevant to the techniques given in the Sutras. This is the foundation chapter of the work and must be completely understood before attempting to understand the techniques given in the following Padas.

Rasi Aspects 15

1.1.2-3 Rasi Aspects

AiÉpZyiNt \]ai[ paZvRÉe c . 2.

1.1.2. abhipasyanti åkśāni pārsvabhe ca. abhi – towards, in front of. pasyanti – are seeing. rikshāni – Nom. Pl. constellations, Rasis. pārsva – side, flank, the side of any square. bhe – Loc. Rasi. ca – both, and, but.

In front are seeing the Rasis and at the side Rasi, both.

This very important Sutra gives the aspects of the Rasis. In Vedic Astrology, aspects are the sights of the planets, or in this case, of the Rasis. The first part of the Sutra states that the Rasis aspect, or see, in front. The front is in their opposite direction. Aries and Taurus represent the East, Gemini the Northeast, Cancer and Leo the North, Virgo the Northwest, Libra and Scorpio the West, Sagittarius the Southwest, Capricorn and Aquarius the South, and Pisces the Southeast. As can be seen, each of the eight directions consists of a moveable and fixed component: East has as its moveable component Aries and Taurus as its fixed component. North has as its moveable component Cancer and Leo as its fixed component. West has as its moveable component Libra and Scorpio as its fixed component. South has as its moveable component Capricorn and Aquarius as its fixed component. The intermediate directions, ruled by the dual Rasis, only require one Rasi to give them a moveable and fixed component because a dual Rasi is both moveable and fixed. The front, therefore, of Aries and Taurus is Libra and Scorpio. However, Aries only aspects Scorpio and not Libra, and Taurus only aspects Libra and not Scorpio; the moveable Rasi only aspects the fixed Rasi in its front and the fixed Rasi only aspects the moveable Rasi in its front. The second part of the Sutra, “and at the side, both,” lets us know that the Rasis do not only aspect their front, but also their side,


and not just one side, but both sides. Again, this is based on the directions with the side in this case meaning the direction at right angles. One side of East, Aries and Taurus, is North, Cancer and Leo, the other side is South, Capricorn and Aquarius, but again, the moveable Rasi aspects the fixed Rasi only and the fixed Rasi aspects the moveable Rasi only. Similarly is it for the other moveable and fixed Rasis. The dual Rasis are more simple: the sides are the Rasis which are at right angles, namely the other dual Rasis.

Now that the idea of the Rasi aspects is understood, clearly given are the Rasi aspects:

A moveable Rasi aspects the fixed Rasis, except the fixed Rasi right next to it. Aries aspects Leo, Scorpio, and Aquarius. Cancer aspects Scorpio, Aquarius, and Taurus. Libra aspects Aquarius, Taurus, and Leo. Capricorn aspects Taurus, Leo, and Scorpio.

A fixed Rasi aspects the movable Rasis except the movable Rasi right next to it. Taurus aspects Capricorn, Libra, and Cancer. Leo aspects Aries, Capricorn, and Libra. Scorpio aspects Cancer, Aries, and Capricorn.

Aquarius aspects Libra, Cancer and Aries.

A dual Rasi aspects the other dual Rasis. Gemini aspects Virgo, Sagittarius, and Pisces. Virgo aspects Gemini, Pisces and Sagittarius. Sagittarius aspects Pisces, Gemini, and Virgo. Pisces aspects Sagittarius, Virgo and Gemini.

As can be seen, this is a very difficult Sutra, one of the most difficult in the entire text. It is, therefore, very surpising that this is perhaps the one important Sutra over which there is no controversy and the meaning of which everyone, from the ancient commentators to the present astrologers, agrees upon. This causes me to be of the

Rasi Aspects 17

opinion that Rasi aspects were in relatively common use at the time that the ancient commentators worked on these Sutras, else it would be highly unlikely that such a difficult Sutra would have been agreed upon in a work where everything else of similar importance is controversial. This, and the fact that Rasi aspects are detailed at the beginning of Brihat Parashara Hora Sastra (before giving any yogas), much before the planetary aspects (which come after many yogas have been given), has caused me to believe that Rasi aspects have a much wider application than only the techniques given in Jaimini Sutras.

Another important point regarding Rasi aspects is the numerical correspondence of the Rasis and why this creates the aspects of the Rasis. Moveable Rasis are the One, the creative, intiative Rasis. Fixed Rasis are the Two, the receptive Rasis that are a reflection of the One, or fixed Rasis. Dual Rasis are that which happens between the One and the Two and therefore contain the principle of One and Two within them. Energy can only flow from positive to negative to positive, etc. One is positive, intititiave, active, Two is negative, receptive and reflective, therefore the moveable Rasis aspect the fixed Rasis and vice versa. The dual Rasis are both One and Two and therefore aspect each other. The Rasis also have polarity based on their element, whether One – fire, Two – water, Three – air, and Four – earth, but for Rasi aspects we consider the polarity based on moveable, fixed and dual.

Rasi aspects present an interesting concept: Moveable Rasis are creative; they create and are therefore changeable. The fixed Rasis are the reflections of the moveable Rasis, they themselves are therefore not changeable; they can only change after the moveable Rasis have changed. Each fixed Rasi is aspected by three moveable Rasis; therefore a fixed Rasi can only change after changes have occurred in the three moveable Rasis. In order to change those things in a fixed Rasi, the Bhavas and planets in the aspecting moveable Rasis must first be changed; and changing those things in a moveable Rasi always brings about some change in the Bhavas and planets falling in the aspected fixed Rasis.


In Brihat Parashara Hora Sastra, after simply and clearly giving the aspects of the Rasis as have just been given, the following is stated:

driśtacakramaham vakśye yathāvad brahmanoditam. yasya vinyāsamātrena driśtabhedah prakāsyate. The aspect chakra I now mention, as stated by Brahma, with which the arrangements of the aspects easily become visible.

prāci meśavriśau lekhyau karkasimhau tathottare. tulāle pascime vipra mrigakumbhau ca dakśine. East write Aries/Taurus, then Cancer/Leo at North, Libra/Scorpio at West, Vipra, and Capricorn/Aquarius at South.

īsa kone tu mithunam vāyavye kanyakām tathā. nairrityām cāpamālikhya vahnikone jhaśam likhet. And at the Northeast corner Gemini, then at the Northwest Virgo, Southwest Sagittarius, at the Southeast Pisces one should write.

evam caturbhujākāram vrittākāramayāpi vā. driśtacakram pravinyasyaivam tato driśtam vicārayet. In this way make a square or also a circle. In this way after arranging the aspect chakra that one can judge the aspects.

Following this directive from Brihat Parashara Hora Sastra on the square South Indian style chart easily reveals the Rasi aspects. Notice how on the South Indian chart each Rasi is aspecting the side Rasis on right angles and the Rasi it is directly facing. Sutra 1.1.2. becomes very clear with the help of the South Indian chart. A deep study of this chakra has much to offer:

Rasi Aspects 19

E E

W W

S

S

N

N

NESE

SW NW

tiÚóaZc tÖt! . 3. 1.1.3. tanniśthāsca tadvat.

tan – thus. niśhthāh – Nom. Pl. being in or on, situated in. ca – and, both, also. tadvat – likewise.

Thus, those situated in also do likewise.

On account of a planet being in a Rasi, it aspects those same Rasis as the Rasi it is in and influences any other planets that may be in the Rasis that the Rasi it is in is aspecting. Upadesa Sutras contains a primarily Rasi based system, rather than a planetary based system of astrology. The planets modify the Rasis, make them more or less auspicious and foculize what is manifesting through a Rasi, but it is the Rasi that is most important. Mars will make the Rasi it is in hot;


therefore, any Rasis aspected by that Rasi also become hot. Jupiter is the Karaka, or producer, of children; therefore, the Rasi that Jupiter is in is a Rasi through which children will be produced. This is a subtle, but important distinction, which will become more obvious later in the Sutras. In practice, Rasi aspects give much more concrete results then planetary aspects. When judging those things that the individual will be connected with it is Rasi aspects rather than planetary aspectst that are important. Planetary aspects, on the other hand, are more important with respect to qualifying and quanifiying the influence of planets.

Argala 21

1.1.4-9 Argala

darÉaGyzUlSwagRla inXyatu> . 4.

1.1.4. dārabhāgyasūlasthārgalā nidhyātuh. dāra – (4). bhāgya – (2). sūla – (11). sthāh – Nom. Pl. place, standing or existing in, refers to a Bhava. argalā – Nom. Pl. wooden bolts or pins for fastening a door or lid. nidhyātuh – one ought to consider.

Those standing in the 4th, 2nd and 11th places one ought to consider Argalas.

In this Sutra the author begins to describe the second most important interaction between planets and Bhavas following Rasi aspects – Argala. An Argala is a bolt that was used for fastening a door or a lid. Argala is, essentially, a fastener. In astrology, a planet forming Argala is “bolted down” and fastened and thus becomes a major part of an individual’s fate.

The idea of Argala can be fathomed by imagining standing in the lagna in a horoscope, then taking a step with one foot into the 2nd Bhava, then taking a step with the other foot. Now the step with the 2nd foot would not go to the 12th Bhava, but to the 11th. Watch how you walk, you don’t take a step, and then place the next step in line with the first step, but ahead of the 1st step. The third step would then be to the 4th Bhava. These are the three Argala places mentioned so far, the 2nd, 11th and 4th: Each step is a step in the direction of making the indications of the Bhava come alive; each step is an effort in growing and producing the effects of the Bhava and any planets or points in the Bhava. For any Bhava, planet or point to really be significant it

1st StepArgala

2nd StepArgala

3rd StepArgala


has to have Argala to it, without which it will not be able to grow into anything significant. Not considering Argala is one of the prime reasons that horoscopes with great Yogas don’t give what is expected of them. If the Yoga forming planets are not forming Argalas to the appropriate places (generally the lagna), they can never give anything great.

kamSwa (tu) Éuysa papanam! . 5. 1.1.5. kāmasthā (tu) bhūyasā pāpānām.

kāma – (3). sthāh – Nom. Pl. place, standing or existing in, may refer to a Bhava or house. (tu – and, now, then, but.) bhūyasā – Instr. more, more numerous, greater. pāpānām – Gen. Pl. boding evil, inauspicious, malefic.

(And) the 3rd places with more of those inauspiscious.

Some copies of Upadesa Sutras have the tu “and” while some do not; it is therefore included in parenthesis.

Argala is also formed if there are more inauspiscious Grahas in the 3rd from a Rasi then there are auspiscious Grahas. Even one inauspiscious Graha in the 3rd without an auspiscious Grahas causes Argala. The “tu,” meaning “and/but,” in the brackets in the Sutra is only in some versions of the text. “Tu” is used to indicate that though normally planets in the 3rd places do not form Argala, that there is this exception.

ir>)nIckamSwa ivraexn>. 6.

1.1.6a. rihphanīcakāmasthā virodhinah. rihpha – (10). nīca – (12). kāma – (3). sthāh – Nom. Pl. places, standing or existing in, means a Bhava or house. virodhinah – Nom. oppossers, preventers, obstructers, contenders.

Obstructers are those standing in the 10th, 12th and 3rd places.

Argala 23

irP)nIckamSwa ivraexn>. 6.

1.1.6b. ripphanīcakāmasthā virodhinah. rippha – (10). nīca – (12). kāma – (3). sthāh – Nom. Pl. places, standing or existing in, means a Bhava or house. virodhinah – Nom. oppossers, preventers, obstructers, contenders.

Obstructers are those standing in the 10th, 12th and 3rd places. The planets in the 10th, 12th and 3rd obstruct the Argalas formed by the planets in the 4th, 2nd and 11th respectively as shown in the chart at right. This obstruction is known as Virodhina. Some sources have this Sutra beginning with “rihpha” and others with “rippha,” the meaning and effect in either case is the same, though it is interesting to note that occasionally there are such small differences between texts. In order to understand Virodhina, imagine once again taking a step from the lagna with one foot into the 2nd, this is the start of motion and energy, if you then take a step with the other foot into the 12th (the Virodhina place) you step inline with the first step, bringing the motion to an end – the Argala is obstructed. All the Virodhina places are inline with the Argala forming places, effectively stopping the motion and obstructing the Argala, thereby preventing any significan growth or production. When Argala is obstructed, those things that would have grown into something larger and become more significant do not, due to time and energy being devoted instead to the Virodhina planets and places. We have now learned that planets in the 3rd obstruct any Argala formed by planets in the 11th, however, as already mentioned, if there are more inauspiscious Grahas in the 3rd than auspiscious Grahas,

Argala

Argala

Argala

Virodhina

Virodhina

Virodhina


they actually form Argala even though obstructing the Argala of any Grahas in the 11th. Brihat Parashara Hora Sastra, therefore calls the Argala formed in the 3rd by inauspiscius Grahas as Vipareet (reverse) Argala (though it is given no special name in Upadesa Sutras):

Tritiiye vyaadhikaah paapaa yatra Maitreya baadhakaah. Tatraapi caArgalaa jneyaa vipareetaa Dvijottama. Tathaapi Khetabhaavaanaam phalamargalitam viduh. More inauspiscious Grahas in the 3rd are obstructers, Maitreya. And this is also Argala, known as Vipareeta Argala, Dvijottama. In this the planets and Bhavas give way to effects.

n NyUna ivblaZc. 7.

1.1.7. na nyūnā vibalāsca. na – not, no. nyūnāh – Nom. Pl. less, diminished, destitute, deprived of. vi – opposite, negation. balāh – Nom. Pl. power, strength, validity. ca – and, also.

Not those less and without strength.

If the Virodhina planets obstructing the Argala are less than those forming the Argala and without strength, then the Argala is not obstructed. The author is very clear on stating that the Virodhina planets must be fewer than the Argala planets and without strength. The fact that the author requires the planets to be less and without strength brings a difficult element into understanding this Sutra. Firstly, we are not guided here in how to determine the strength. In Chapter 2, Pada 3, the author provides us with four methods of determining the strengths. Amongst these four methods, only one will always conclusively reveal whether the planets in the Argala place or the Virodhina place are stronger (the other methods will often indicate both places being equally strong, which will not help us in this matter). This is the one method that can be relied on for this purpose, which method is termed the First Source of Strength. The first source of strength has several tiers of measurement. The first tier is to determine which Rasi has more Karakas in it, by Karakas is

Argala 25

meant the seven Grahas leaving aside Rahu and Ketu. The Rasi with more Karakas is the strongest. If one Rasi has more Karakas in it, the strength is decided, but if both the Rasis have an equal amount of Karakas then the second tier is to be considered, and so on. This Sutra requires the Virodhina planets to be less and without strength in order to not obstruct the Argala. In order to understand this, keep in mind that Rahu and Ketu are used for Argala determination but they are not used for the First Source of Strength. If there are two embodied planets plus Rahu in the Argala place, for a total of three planets, and two embodied planets in the Virodhina place, then there are less planets in the Virodhina place, but the Argala will still be obstructed if the Virodhina planets are stronger than the Argala planets, which is possible because Rahu and Ketu are not considered for measuring the First Source of Strength. In the opposite case, if two embodied planets are in the Argala place and two embodied planets and Rahu are in the Virodhina place, the Argala will always be obstructed even if the Argala place is stronger according to the First Source of Strength.

Following is a brief outline of the First Source of Strength to the point required for Argala purposes:

1. The Rasi with a Karaka (meaning one of the seven embodied planets the Sun through Saturn) is the stronger.

2. If they both have a Karaka, that with more is the stronger. 3. If they both have the same amount of Karakas, then the Rasi

with planets in higher dignity will be stronger. 4. If the planets are in the same dignity, then the modality of the

Rasi determines which is stronger: dual Rasi are stronger than the fixed and the fixed are stronger than the moveable.

5. If both the Rasis are the same modality, then consider the lord of the Rasi in the same manner as the Rasi has been considered.

6. If both the lords are the same strong according to the above measures, then the lord who has the highest degrees within


the Rasi it is in is the stronger, and thus its Rasi will be the stronger.

There is one last tier of strength, but for Argala purposes that tier will never be resorted to since the lord of the Argala place and the Virodhina place will never be the same. The First Source of Strength will be further discussed in Chapter 2, Pada 3.

An obstruction that is not strong and significant enough to destroy the Argala effects is never as good as not having an obstruction in the first place. Virodhina planets, even if fewer than the Argala planets and weak, will still be a distraction that will take some energy away from the Argala forming planets, but the end result is that the native will put their energy into the Argala forming planets, which increase the significance and effects of the Bhava, planets and points to which they are forming Argala.

àaGvt! iÇkae[e . 8. 1.1.8. prāgvattrikone.

prāgvat – as before (praak – to advance, promote, still more so, vat – as, like). trikone – Loc. trine, triangle.

As before, more so, at the trine.

This Sutra, though simple, is difficult and, therefore, there are different opinions regarding its proper meaning. The obvous meaning of the Sutra is that Argala is also formed at the trine, and that this Argala is more significant – praak “still more so,” than the others. The tricky part of the Sutra is what is meant by the trine? Most commentators believe that the 5th is the Argala place and the 9th the Virodhina place, which view is also supported by the available version of Brihat Parasara Hora Sastra. As mentioned, the available version of Brihat Parashara Hora Sastra reads largely like a modern commentary on Upadesa Sutras when it comes to the similar

Argala 27

techniques, so it is not unlikely that the available Brihat Parashara Hora Sastra could be wrong on this point. Let us us examine what we have so far learned about Argala in order to arrive at the meaning of this Sutra. Again, taking steps from the lagna as before, after the 3rd step to the Argala place in the 4th, the 4th step goes to the 9th, not to the 5th. It is, therefore, more logical to consider the 9th as the Argala place and the 5th as the Virodhina place. In the third Pada of this first chapter, where the author describes the use of Argala, other factors supporting the 9th to indeed be the Argala place and the 5th the Virodhina place will be presented.

ivprIt< ketae>. 9.

1.1.9. viparītam ketoh. viparītam – Acc. reversed. ketoh – Abl. Ketu.

From Ketu – reversed.

The Argala forming places and the Virodhina places are taken in the reverse from the Rasi that Ketu occupies. Some are of the mind that it is not from Ketu that the Argalas are counted in the reverse, but for Ketu, meaning that, to see if Ketu forms an Argala to some Bhava go in the reverse direction. But this is not so as the author specifically uses the ablative case of Ketu, namely Ketoh, which means from Ketu.

Some are also of the opinion that the author infers that this holds true for Rahu as well; however, in other Sutras where both Rahu and Ketu are meant the author states both Rahu and Ketu, so it is not in line with the general nature of the Sutras to infer that Rahu is also meant in this Sutra.

This fact, of Argala being considered in the reverse from Ketu, becomes very significant when Ketu is in the lagna or the 7th, in which case Argala will make or break the horoscope and thus those with Ketu in the Lagna or 7th are more likely to be very unique individual’s or live very meaningless lives – depending on the Argalas and Virodhinas. Ketu in the lagna or the 7th and the influences of


Argala will be described in the third Pada of this chapter where Jaimini gives the effects of Argala.

Brihat Parashara Hora Sastra has a few additional points concerning Argala:

Ekagrahaa kanishtaa saa dvigrahaa madhyamaa smritaa. Argalaa dvayadhikotpannaa munibhih kathitottamaa. One planet causing Argala gives little, two planets give medium, more then two planets give greatest results, thus is taught by the sages.

The more planets forming Argala to a Bhava the more that Bhava, and anything in it, flourishes and grows. For any Bhava to give particularly large effects, more than two planets must be forming Argala to it. Raasito grahatascaapi vinjeyaa dvividhaaArgalaa. Nirbaadhakaa suphaladaa viphalaa ca sabaadhakaa. Argala is known in two ways, from the Rasi and as well as from the planet. Without obstruction there are benefic results, with obstruction no results.

Argala does not only support the growth and production of a Rasi, but also that of any planets in the Rasi, making them more significant as well. Yatra raasau sthitah khetastasya paakaantaram yadaa. Tasmin kaale phalam jneyam nirvamsamkam Dvijottama. When the Dasa at the Rasi where the planet (forming Argala) to that is situated runs, at that time the results are known without doubt, Dvijottama.

Argala is Dasa dependent, just like most Yogas. The Dasa of the Rasi holding the planets that are forming Argala, or the Dasa of the planets forming Argala, will support the growth and production of

Argala 29

those things the planets are forming Argala to. During these Dasas, involvement with those things indicated by the Argala forming planets will support the growth of those things the planets are forming the Argala to. SubhagrahaArgalaayaam tu saukhyam bahuvidham bhavet. Madhyam paapaArgalaayaam ca misraayaamapi cottamam. A benefic planet forming Argala causes many kinds of happiness. A malefic Argala is middling, and mixed is best.

Benefics forming Argala support the growth and productivity of that which they are forming Argala to easily, quickly, harmoniously and enjoyably. Malefics forming Argala do so stressfully, with difficulty or delay, and because one has to or is forced to by circumstance.

It is interesting to note that Brihat Parashara Hora Sastra prefers Argala formed by both benefics and malefics. In this event, the malefics become more productive on account of forming Argala and, due to being with benefics, the stress they bring eventually contribute to comfort and so the stress is found very worthwhile – which can mean any difficulties are not felt as stress.

It is not only important to consider whether a planet forming Argala is a benefic or malefic, is is also important to consider the Karakaship of the planet and what it lords over in the horoscope. What the planet is indicating on account of any Yogas it is forming is also very important.

The actual use of Argala is described by Jaimini in Adyaya 1, Pada 3.

Atma etc. 31

1.1.10-19 Atma, etc.

Next are given the Cara Karakas. “Cara” means “changeable”, a Karaka is that which produces something. It is the Cara Karakas are most important for producing the individuality and character of the native and that of others in the native’s life.

AaTmaixk> klaidiÉnRÉaeg> sPtanamòana< va. 10. 1.1.10a. ātmādhikah kalādibhirna bhogah saptānām aśtānām vā.

ātmāa – Nom. self, individual soul, character, essence. adhikah – Nom. more numerous. kalā – minutes of a degree. (Also the seven dhatus of the body.) ādibhih – Instr. Pl. etc. na – expresses deficiency, less. bhogah – Nom. passage through a Rasi. saptānām – Gen. Pl. seven. aśtānām – Gen. Pl. eight. vā – or.

The atma is, less the Rasi, the more numerous in minutes, etc. amongst the seven or eight.

AaTmaixk> klaidiÉnRÉaeg> sPtanamòmaNy< va. 10. 1.1.10b. ātmādhikah kalādibhirna bhogah saptānām aśtamānyam vā.

ātmāa – Nom. self, individual soul, character, essence. adhikah – Nom. more numerous. kalā – minutes of a degree. (Also the seven dhatus of the body.) ādibhih – Instr. Pl. etc. na – expresses deficiency, less. bhogah – Nom. passage through a constellation. saptānām – Gen. Pl. seven. aśtama –eighth. anyam – Acc. Sg. other, differenent. vā – or.

The atma is, less the Rasi, the more numerous in minutes, etc. amongst the seven or the different eighth.


This is a very important Sutra, it tells how to determine the Atmakaraka, upon which the destiny of the native and all that he is is depends. The Atmakaraka is that which has the highest degrees in a Rasi. This becomes the self-indicator of greatest importance. The author says that the Atmakaraka is determined from “amongst the seven or eight.” This statement has created a lot of controversy and the results are two schools of thought; one considers the seven planets Sun through Saturn, the other considers eight factors, the Sun through Rahu. The school that considers eight planets counts the degrees Rahu has moved through its Rasi in the reverse due to its retrograde motion. The author of the Sutras does not here say that Rahu’s degrees are counted in the reverse, but later in the Sutras, when determining the Brahma planet, he does state to count Rahu’s degrees in the reverse. Why doesn’t he do so now, in this first chapter? That raises a question upon which eight factors to consider. So the first thing to be answered is what are the eight factors? Another version of this Sutra gives a hint regarding the eigth factor where it states that the atmakaraka is taken from amongst the seven or the different eigth. Different meaning, not a Graha and the eight is actually the Lagna, not Rahu. If Rahu were to be considered, then one would also have to consider Ketu, or the stronger of the two, but no such inference is made. The Lagna being grouped into a group of eight along with the seven Grahas has a precedence in Ashtakavarga, so to consider the Lagna as the 8th is sensible and logical, and it works.

Then there is the controversy of whether to use seven factors or eight. The author of this work, Jaimini, is thought by some to be the Rishi Jaimini. If so, he must be faultless in his knowledge and it makes no sense for him to give two schools of thought, he should rather give the simple correct instruction to use seven, or to use eight. Unless, of course, both are to be used, that in some cases seven are to be used in some cases eight, and in some cases both, which, in my opinion, is the correct asumption. In the 4th Pada of the First Chapter we are actually instructed to use both.

Atma etc. 33

Brihat Parashara Hora Sastra similar suggests using seven or eight Karakas. Contrary to Jaimini Sutras, Brihat Parashara Hora Sastra states very clearly that when using eight Karakas that Rahu should be used, though I am not of the opinion that what is given by Brihat Parashara Hora Sastra in this context is necessarily correct (due to the corruption as stated previously): Athaaaham sampravakshyaami grahaanaatmaadikaarakaan. Saptaravyaadisanyantaan raahvantaan vaaashtasamkhyakaan.

BPHS, Karakas, 1 I now explain Atmakaraka, etc, from the seven planets, Sun –Saturn, or from the 8 including Rahu. Amsaih samaugnahau dvau cedraahvantaan cintayet tadaa. Saptaiva kaarakaanevam kecidashtau pracakshate.��

BPHS, Karakas, 2 When two planets have equal degrees then Rahu is considered, then there are only seven Karakas; Others consider always eight.

Aatmaa suuryaadikhetaanaam madhye hyamsaadhiko grahah. Amsasaamye kalaadhikyaat tatsaamye vikalaadhikah.

BPHS, Karakas, 3 The planet that has the greatest degrees through the Rasi amongst the planets, Sun, etc., is known as the Atma. If the degrees are equal, through the minutes, that equal, through the seconds. Budhai raasikalaadhivayaad graahyo naivaatmakaarakah. Amsaadhikah kaarakah syaadalpabhaagoantyakaarakah.

BPHS, Karakas, 4 The learned should not only consider the Atmakaraka planet from the Rasi minutes. The Karaka with the least degrees is the Antyakaraka (smallest Karaka). Madhyaamso madhyakhetah syaadupakhetah sa eva hi. Vilomagamanaadraahoramsaah sodhyaah khavahnitah.


BPHS, Karakas, 5 With middle degrees is the Madhyakheta (middle planet) also known as Upaketa. Due to retrograde motion, the remainder of Rahu’s degrees are counted. The author of Brihat Parashara Hora Sastra places importance on not only the planet with the highest degrees, the Atmakaraka, but also that which the least degrees and that with the middlemost degress. The planet with the middlemost is actually termed as Upaketa, “secondary mark” and so is of secondary importance following the Atma Karaka. A planet with middlemost is only possible when seven, not eight, factors are considered. The planet with highest degrees, as mentioned, is the self-indicator, the planet with the lowest degrees represents the spouse, and when seven planets are considered, the planet with the middlemost degrees represents the children. We live our lives, to some degree, through our spouse and children, so these Karakas are signaled out as primary importance. Even if the Atmakaraka is not strong, if these two other Karakas are well situated the native can do well in life. These other two Karakas do not only represent the spouse and children, they also have a say on the success and stature of the native. The conjuntion or Rasi aspect between any two of these three Karakas produces a Raja Yoga.

s $ò bNxmae]yae>. 11.

1.1.11. sa īśte bandhamoksayoh. sa – possessing, having. īśte – to own, to be master of, capable of. bandha – bondage, conceiving, the body, attachment to the world. moksayoh – Gen. Dl. liberation.

Having, the master of, bondage and liberation. This Sutra refers to the importance the Atmakaraka has on the life of the native, it is the most important single factor in the horoscope. The wellbeing of the Atmakaraka determines to what extent the native is in touch with their true self. The better disposed

Atma etc. 35

the Atmakaraka, the happier the native will be, regardless of the circumstances they find themselves in. An afflicted Atmakaraka indicates a native whose soul force is weak and who is therefore trampled by the difficulties of life. The second Pada is one of the longest in the text and deals exclusively with the Atmakaraka. Brihat Parashara Hora Sastra places similar importance on the Atmakaraka: Amsakramaadadhoadha sthaasCaraakhyaah kaarakaa iti. Aatmaakhyakaarakasteshu pradhaanam kathyate Dvija.

BPHS, Karakas, 6 Lower and lower on degrees are the Cara (changeable) Karakas. Amongst these Karakas the Atmakaraka is chief. Sa eva jaatakaadhiiso vijneyo Dvijasattama. Yatha bhuumai pRasiddhoasti naranaam kshitipaalakah.

BPHS, Karakas, 7 Only he has a prime say on the native, Dvijasattama, like the sovereign is the most perfected of all men on earth. Sarvavaartaadhikaarii ca bandhakrinmokshakrit tathaa.

BPHS, Karakas, 8 The head of all affairs, effecting bondage and liberation. Yathaa raajaajnayaaVipra, Putraamaatyaadayo janaah. Samarthaa lokakaaryeshu tathaivaanyepi kaarakaah.

BPHS, Karakas, 9 Just like, by the king’s command, his son, ministers, etc. have a similar object in the province, just so are the other Karakas. Aatmaanukuulamevaatra Bhavanti phaladaayakah. Pratikuula yathaa bhuupe sarveamaatyaadayo Dvija. Kaaryam kartum manushyaanaam na samarthaa Bhavanti hi. Tathaaaatmakaarake kruure naaanye svasubhadaayakah.

BPHS, Karakas, 10 –11


Dvija, only the course of the Atmakarakas results are caused, against this course all is contingent; the Amatyakaraka’s, etc. affairs desired to be done amongst man are not competently produced. If the Atmakaraka is cruel, no others can give their own good. Anukuule nripe yaddat sarveamaatyaadayo Dvija. Naasubham kurvate taddanaanye svaasubhadaayakaah.

BPHS, Karakas, 12 According to the course of the king, are all the minister, etc. Dvija, if he is not inauspicious, then no others can give their own inauspicious effects.

tSyanusr[admaTy>. 12.

1.1.12. tasyānusaranādamātyah. tasya – to that. anusaranāt – Abl. following, going after. amātyah – Nom. minister, companion of the king, belonging to the same group or family.

Following to that is the minister/companion. In this and the next Sutras the remaining factors are given their assignments. Amongst the eight, the next highest in degrees is the Amatyakaraka, or producer of the minister/companion. This planet specifically indicates those that the native is close to and in confidence with, such as friends and companions.

tSy æata. 13.

1.1.13. tasya bhrātā. tasya – to that. bhrātā – Nom. brother.

To that, the brother. The next higest in degrees is the Bhratukaraka, literally the producer of the brothers, but also the producer of sisters.

Atma etc. 37

tSy mata. 14.

1.1.14. tasya mātā. tasya – to that. mātā – Nom. mother..

To that, the mother. The next higest in degrees is the Matakaraka, or Matrukaraka, the producer of the mother.

tSy ipta. 15.

1.1.15. tasya pitā. tasya – to that. pitā – father.

To that, the father. The next higest in degrees is the Pitaakaraka, or Pitrikaraka, the producer of the father.

tSy puÇ> . 16. 1.1.16. tasya putrah.

tasya – to that. putrah – Nom. son, child. To that, the child. The next higest in degrees is the Putrakaraka, the producer of the children.

tSy }ait>. 17.

1.1.17. tasya jnātih. tasya – to that. jnātih – Nom. kinsmen, a near relation.

To that, the relative.


The next higest in degrees is the Jnatikaraka, the producer of relatives.

tSy daraZc. 18.

1.1.18. tasya dārāsca. tasya – to that. dārāh – Nom. Pl. wives. ca – and.

And to that, the wives. Lastly, that with the least degress is the Darakaraka, literally the producer of the wife, but also the producer of the husband. Notice the “ca” at the end of the Sutra, indicating that we have come to the end of the list of Cara Karakas.

Eight important people have been mentioned, the self, the minister/companion, siblings, mother, father, children, relatives and spouse, and thus eight Karakas.

maÇa sh puÇmeke. 19.

1.1.19a. mātrā saha putrameke. mātrā – Instr. mother. saha – together with. putram – Acc. son, child. eke – Loc. one, identical, same.

The Maatra (mother) together with the Putra (son) as one.

maÇa sh puÇmeke smamniNt. 19.

1.1.19b. mātrā saha putrameke samāmananti. mātrā – Instr. mother. saha – together with. putram – Acc. son, child. eke – Loc. one, identical, same. samāmananti – hand down by tradition.

Traditionally, the Maatra (mother) together with the Putra (son) as one.

Atma etc. 39

When seven are considered, the Putrakaraka is taken as the same Graha as the Matrukaraka, thus one planet takes on the responsibility for producing two types of people. Brihat Parashara Hora Sastra similarly takes the Putrakaraka along with the Matrukaraka when using the seven Karaka scheme: Carakhyakaarakaa eti braahmanaa kathitaah puraa.

BPHS, Karakas, 15 ½ These (after listing 8 Karakas) are the changeable Karakas reckoned by the Brahmans of old. Maatrakaraakamevaaanye vadanti sutakaarakam.

BPHS, Karakas, 16 Other’s say the Matrakaraka and Suta(putra)karaka are identical. Dvau grahau bhaagatulyau cejjaayetaam yasya janmani. Tadagrakaarakasyaivam lopo jneyo Dvijottama. Sthirakaarakavasaattasya phalam jneyam subhaaasubham.

BPHS, Karakas, 16 ½ –17 If two planets have equal degrees then they become the same Karaka and there is a deficiency in Karakas, Dvijottama. In this case from the fixed Karaka the auspiciousness and inauspiciousness is known. This Sutra from Brihat Parashara Hora Sastra hints at an important point regarding the Sthira Karakas. If two factors have the exact same degrees, minutes, seconds, etc. Then they both become the Karaka for the same person and there is a deficiency in a Karaka. In this case the Sthira Karaka takes the place of the missing Cara Karaka. If the positions of the planets are calculated accurately and down to decimal fractions of a degree, two planets being in exactly the same degree is a rarity that most astrologers will never have to deal with. The important point is that if a Sthira Karaka can be substituted for a Cara Karaka, they must have some strong similarities. So even though the Cara Karakas are more important for determing the character and nature of the people in the native’s life, the Naisargika


“natural” Karakas must be similarly judged or else important details will be missed, therefore, in many techniques given throughout this text both the Cara and Naisargika Karakas need to be considered.

Naisargika Karakas 41

1.1.20-24 Naisargika Karakas

Naisargika or natural Karakas are the planets that produce the important people in the life of the native. Naisargika Karakas are most important for judging whether or not the people indicated by the Karaka will be present in the native’s life. They are also important for judging the physical wellbeing of the people and secondarily important for judging the character and nature of the people. Many of the Naisargika Karakas as given in this text will be different then those given in the medievel texts. They will also be more accurate, so stick to the Upadesa Sutras view on Karakas. Both the Cara and Naisargika Karakas have some crossover, and for most practical purposes they can be similarly used. Naisargika Karakas are sometimes known as Sthira “fixed” Karakas.

ÉigNyart> Zyal> knIyan! jnnI ceit. 20. 1.1.20. bhaginyāratah syālah kanīyān jananī ceti.

bhaginī – Nom. sister, also casually for brother. āratah – from Mars (aara - brass, iron, a sting, an angle, a corner). syālah – Nom. wife’s brother, later a brother in law. kanīyān – Nom. youngers, younger brothers or sisters. jananī – Nom. mother. ca – and, as well as. iti – includes under one head a number of separate objects grouped together.

From Mars – sister, brother in law, younger brothers and sisters, and mother as well under the same. From Mars are produced all sisters, both younger and older, younger brothers and the mother.

The producer of the mother is considered to be Mars, whereas the common texts consider the Moon to be the Karaka for the mother. There is an important concept behind considering Mars for the mother. It is well known that the mother is represented by the 4th Bhava, she is also represented by the 4th Cara Karaka. If we take a


look at the chakras with Leo and Cancer being the third eye, Gemini and Virgo being the throat chakra, Libra and Taurus representing the heart chakra, and Aries and Scorpion representing the navel chakra, then if we count four from Leo, we arrive at Scorpio, ruled by Mars, and if we count four in reverse from Cancer, since Cancer is a even Rasi, we arrive at Aries, also ruled by Mars. The navel is where we are attached to our mother while in the womb, this center being ruled by Mars, so it is rational to consider Mars as a Karaka for the mother. Elsewhere in the text, for longevity purposes, the stronger of the Moon or Mars becomes the Karaka for the mother. Please also read about Mars as the active role of the mother in my Graha Sutras book.

matuladyae bNxvae mat¯ sjaitya #TyuÄrt> . 21. 1.1.21. mātulādayo bandhavo mātrisajātīyā ityuttaratah.

mātulādayah – Nom. maternal uncle, etc. bandhavah – Nom. relatives, associates, kinsmen. mātrisajātīyāh – Nom. mother’s castemen, like the mother. iti – includes under one head a number of separate objects grouped together. uttaratah – Nom. from the next.

Maternal uncle, etc. relatives, those like the mother, mother’s castemen, under the next.

iptamhaE pitpuÇaivit guémuoadev janIyat!. 22. 1.1.22. pitāmahau patiputrāviti gurumukhādeva jānīyāt.

pitāmahau – Nom. Dl. paternal grandparents. pati – husband. putrau – Nom. Dl. children. iti – includes under one head a number of separate objects grouped together. guru – any venerable or respectable person, preceptor, Jupiter. mukhā – chief, principle, best. deva –divine, deity. jānīyāt – Abl. one may know.

Paternal grandparents, husband and children under Jupiter, and the principle divine preceptor one may know from Jupiter.

Naisargika Karakas 43

The paternal grandparents are noted from Jupiter, commonly Rahu and Ketu are said to rule the paternal grandfather and paternal grandmother respectively. While Rahu and Ketu do have a say on one’s ancestoreal lineage, one’s grandparents are considered from Jupiter and Venus with Jupiter being the paternal grandparents and Venus being the maternal grandparents.

pTnI iptraE ñsuraE matamha #TyNtevaisn> . 23.

1.1.23. patnī pitarau svasurau mātāmahā ityantevāsinah. patnī – Nom. wife, mistress. pitarau – Nom. Dl. parent. svasurau – Nom. Dl. father in law, mother in law. mātāmahā – Nom. Pl. maternal grandparents. iti – includes under one head a number of separate objects grouped together. antevāsinah – Nom. Venus, a pupil who lives in the house of his teacher.

Wife/mistress, parents – especially the father, mother and father in law, maternal grandparents and student under Venus. The father is considered from Venus, though common texts subscribe the father to the Sun. Venus is well known to rule semen, and thus his link to the father is established. Elsewhere in the text, for longevity purposes, the stronger of the Sun or Venus becomes the Karaka for the father. The maternal grandparents are also considered from Venus though commonly Rahu and Ketu are assigned to the maternal grandmother and maternal grandfather respectively. Students are assigned to Venus as well, though commonly Jupiter is erronsously considered the Karaka for students – Jupiter is, as is well known, the teacher or Guru.

mNdae =Jyayan! ¢he;u . 24.

1.1.24. mandoajyāyān graheśu.


mandah – Nom. Saturn (slow, tardy, lazy, sluggish, apathetic, indifferent, weak, silly, stupid, miserable, addicted to intoxication). ajyāyān – Nom. superior, stronger, most excellent, elder. graheśu – Loc. Pl. planet.

Saturn the elder amongst the planets. Saturn represents any and all important elders not ruled by other Grahas, the most noteable of which is the elder brother. Though many of the Karakas are different in this text as compared to the common texts, and though some of them appear very unusual, they have proven themselves to actually work much better in practice. It is quite interesting to note that no Karakaships have been assigned to the Sun, the Moon or the nodes. Nor has a Naisargika Karaka been assigned to the native himself. Based on other classical texts, we can safely assign the Sun as a Karaka for the native himself, and it is well known that the Moon is also a significant self-planet for the native himself. Sun is the Atman, soul, and Moon is Manas, which contains the Jeeva, the self, along with Ahamkara, the ego, the idea of separate existence. Thus both Sun and Moon indicate the native. Rahu and Ketu are not considered Karakas of concrete people for the simple reason that Rahu and Ketu themselves have no physical body as do the other Grahas.

Forward and Reverse for the Rasis 45

1.1.25-27 Forward and Reverse for the Rasis

àacIiìiÄvR;mÉe;u . 25.

1.1.25a. prācīvrittir viśamabheśu. prācī – directed forward or toward. vrittih – Nom. behavior, rule, common practice. viśama – odd. bheśu – Loc. Pl. Rasis of the zodiac.

Forward rule at the odd Rasis.

àacIiìiÄvR;mÉe;u . 25.

1.1.25b. prācīvrittir viśameśu. prācī – directed forward or toward. vrittih – Nom. behavior, rule, common practice. viśameśu – Loc. Pl. odd.

Forward rule at the odds. The odd, masculine Rasis move forwards. This means that when counting Rasis from some point or for determing the direction of Rasi Dasas, the rule of thumb is that odd Rasis move forwards from Aries to Taurus to Gemini, etc.

praiìÅyaeÄre;u. 26.

1.1.26. parāvrittyottareśu. parā – opposite. vrittyā – Instr. behavior, rule, common practice. uttareśu – Loc. Pl. what remains or is left.

Opposite rule at what is left. The remaining are the even, feminine Rasis. When counting Rasis from some point or for determing the direction of Rasi Dasas, from even Rasis count and move in the reverse direction; from Pisces to Aquarius to Capricorn, etc.


This rule can come as a shock to those who have always counted in a forward direction. Many astrologers believe that these two Sutras are only relevant to Dasa calculations, and not to counting Rasis. The very fact that the author presents these rules in this first chapter in view of the fact that he also specifies forward for odd and reverse for even for the specific Dasas in the chapters on the Dasas makes it quite obvious that he means for us to count Rasis in the reverse from even Rasi in other cases than for calculating Dasas. If he only meant for this rule to apply to the Dasas, why mention it here as well as in the Dasa chapters to come? That would be redundant, not a quality of Sanskrit texts of this caliber. The very fact that it is mentioned in the opening chapter of the basic fundamentals with no mention of Dasas lets us know that this is a rule to be followed always – unless specified elsewhere. This Sutra must be followed very carefully, Rasis, not Bhavas, but only Rasis are to be counted in this manner. Bhava’s, which are formed due to the rotation of the Earth due to the East point intersecting different Rasis, are always counted forwards. The Rasis themselves, do not move, therefore their polarity determines whether we count forwards or backwards. When counting Rasis, always count forwards when counting from an odd Rasi and always count reverse when counting from an even Rasi. When counting Bhavas, always count forwards only. One of the most important and difficult requirements to using the techniques correctly is determining when the author wants us to count Rasis and when we are to count Bhavas. He provides subtle clues that must be consistently followed.

n Kvict!. 27.

1.1.27. na kvacit. na – not. kvacit – sometimes, somewhere, in certain cases.

Not sometimes.

Forward and Reverse for the Rasis 47

The author now states that in certain cases the rule for even Rasis to move in the reverse is not followed. What are these certain cases? The simplicity of this Sutra has led to many controversial speculations, all of which may be safely ignored. The certain cases are, in fact, being listed under this Sutra, which serves as a sort of heading.

Before moving on to the following Sutras and revealing the certain cases there is one controversial point that must be clarified. Most believe that the certain cases where these rules are not followed are for Leo and Aquarius, and Taurus and Scorpio. They believe that Leo and Aquarius move in the reverse, even though they are od Rasis, and that Taurus and Scorpio move forward, even though they are even Rasis. This misconception is the result of the author stating, in a later chapter, that for Drig Dasa the movement is in the reverse for Leo and Aquarius. Then through inference, or rather guesswork, other commentators have come to the conclusion that the other two fixed Rasis, Taurus and Scorpio, must also be reversed from their norm, which makes them move in a forwards direction. But this is in fact nowhere stated in the text. The author says to move in the reverse of Leo and Aquarius for the purpose of Drig Dasa due to the fact that Leo and Aquarius are fixed Rasis, all four of which, in Drig Dasa, must move in the reverse. This matter will be dealt with more in the chapter detailing Drig Dasa.

Dasa Length 49

1.1.28 Variable Dasa Length

nawaNta> sma> àaye[. 28.

1.1.28. nāthāntāh samāh prāyena. nāthāh – Nom. Pl. owner, lord, occupied by, antāh – Nom. Pl. boundary, border, whole amount. samāh – Nom. Pl. year (sama – equivalent). prāyena – mostly, generally, as a rule.

Generally, the whole amount of years are equivalent to the borders occupied by the lords. One of the certain cases where the rule that even Rasis are counted in the reverse is not adhered to is for the purpose of determing the length of the variable length Dasas. The length of many Rasi Dasas is dependent upon how far the lord of the Rasi has moved from the Rasi. Since planets move in the forwards direction from Aries to Taurus, etc. the Dasa lengths are always counted in the forward direction, no matter whether the Rasi under consideration is odd or even. If the lord of the Rasi is in the Rasi itself then the length of the Dasa is 12 years. If the lord of the Rasi is in the second from the Rasi, then the length of the Dasa is one year, and so on. Some commentators also believe that Rahu and Ketu should be considered as co-lords of Aquarius and Scorpio and that they also have a say on the Dasa length, but this view is erroneous and not supported anywhere in the Sutras. It does find support in Brihat Parashara Hora Sastra, but I am not of the opinion that the version of that text that we have available to us is accurate on this point. Not even a hint of such an idea is found in Jaimini Sutras. Another similarly erroneous view is that if the lord of the Rasi is exalted, one year is added to the Dasa length, and that if the lord of the Rasi is debilitated one year is subtracted. Again, this is nowhere supported in Jaimini’s Sutras, though it is stated in Brihat Parashara


Hora Sastra. One obvious problem with the idea of subtracting a year for a planet in debilitation, as pointed out by KN Rao who does not follow that idea, is that for Sagittarius Jupiter in Capricorn would give a Dasa length of 0 years – how can Sagittarius Dasa not have any time?

Padas 51

1.1.29-31 Padas

yavdIzaïy< pdm¯¯]a[am! . 29. 1.1.29. yāvadīsāsrayam padam åkṣānām.

yāvat – up to, for as great as, for as far. īsa – ruler, lord, owning. āsrayam – Acc. seat, that on which something rests. padam – Nom. step, trace, vestige, mark, foot. rikṣānām – Gen. Pl. Rasi.

As far as the lord’s resting place among the Rasis, as many from the lord’s resting place is the Pada. Another of the cases where the rule for moving in the reverse for even Rasis is not adhered to is for the determination of the Padas. The number of Rasis that the lord of a Rasi has traveled from its Rasi is added to the Rasi that the lord of the Rasi is in; this gives the Pada for the Rasi in question. Since Padas are dependent upon the movement of the Rasi lord, which is always in the forward direction, they rule for counting in the reverse for even Rasis is not followed. Padas are a very important fundamental principle of Vedic Astrology, without which only mediocre astrology can be done; not using Padas is like only using half of the Bhavas. The lagna is considered the head, its Pada the foot, the head is the beginning and the foot is the end, it is always the beggining and the ending that are important, therefore the Pada is just as important a consideration as is the lagna itself. Padas are calculated for each of the Bhavas, and in Chapter 1, Pada 3, Padas will be examined in detail.

SvSwe dara>. 31.

1.1.30. svasthe dārāh. sva – (4), owner, master. sthe – Loc. standing in, place. dārāh – (4) Nom..

The owner standing in the 4th place – the 4th.


This Sutra, and the next, describes exceptions to the rule for calculating the Padas. If the lord of the Rasi is in the 4th from the Rasi in question, then that 4th becomes the Pada, rather then the 7th. From this rule we are to infer that the Pada can not fall in the 7th and if it does, then it actually falls in the 4th. This also happens when the lord is in the 10th. When the lord is in the 10th, the 10th from the 10th is the 7th, but that is not the Pada, rather the Pada becomes the 4th. This inference is explicity stated in Brihat Parashara Hora Shastra.

sutSwe jNm. 32.

1.1.31. sutasthe janma. suta – (7). sthe – Loc. standing in, place. janma – (10) Nom.

Standing in the 7th place – the 10th. If the lord of the Rasi is in the 7th from the Rasi, then the Pada becomes the 10th from the Rasi in question, rather then the 1st. From this rule we are to infer that the Pada can not fall in the 1st either so if it does, it actually moves to the 10th. This also happens when the lord is in the 1st, in which case the pada moves to the 10th. This inference is explicity stated in Brihat Parashara Hora Shastra.

The following table shows where the Padas are to be found depending on the placement of a lord as counted from its own Bhava.

Bhava Lord in Pada in1st or 7th 10th

4th or 10th 4th

2nd or 8th 3rd

3rd or 9th 5th

5th or 11th 9th

6th or 12th 11th

Padas 53

It is seen that when the lord is in opposite places, the Pada is the same.

The effects and use of Padas are described in the 3rd Pada of the 1st Chapter.

Numerical Naming of Rasis and Bhavas 55

1.1.32-34 Numerical Naming of Rasis and Bhavas

svRÇ sv[Ra ÉavarazayZc. 32.

1.1.32. sarvatra savarnā bhāvārāsayasca. sarvatra – everywhere, in every case, at all times. sa – having the same, equality. varnā – Nom. Pl. letter. bhāvā – Nom. Pl. becoming, being, existing, state, condition, that which is, the astrological houses. rāsayah – Nom. Pl. zodiac sign, a Rasi, heap, mass, group. ca – and, as well as.

At all times the Bhavas and Rasis are equal to the letters. This Sutra refers to the numerical method of presenting the Bhavas and the Rasis. This has been covered in the earlier chapter, “Preliminaries to the Sutras.”

n¢ha>. 33.

1.1.33. nagrahāh. na – not. grahāh – Nom. Pl. planet, (seizing, holding, catching, receiving).

Not the planets. The author now states that the numerical method does not apply to the planets which means that when a name of a planet is given it means the name of the planet and that it is not to be numerically adapted into the number of a Bhava or Rasi. It also means that the number derived from the letters in a word are never referring to a planet. Unfortunately, many translators of Jaimini’s Sutras do not adhere to this rule and so make the mistake of taking the numbers of a planet’s letter and then considering a Bhava rather than the Graha as meant. In so doing, they calculate some of Jaimini’s Dasas incorrectly.


yaviÖvekmaìiÄÉRanam!. 34.

1.1.34. yāvadvivekamāvrittirbhānām. yāvat – just, until, for as long as, throughout, while, up to, for as great as, for so much of, for as many, for as far. vivekam – Acc. (12) discrimination, distinquishing, consideration, discussion, true knowledge. āvrittih – Nom. recurrence to the same point, course, direction, going around, turning towards, entering. bhānām – Gen. Pl. zodiac sign, a Rasi.

The course of the Rasis is for as long as distinquished. / The going around of the Rasis is just twelve. This Sutra has double meaning in which the author gives additional indications relevant to the numerical method of defining the Bhavas and Rasis. The first meaning, “as long as the distinction is the course of the Rasis,” means that the numbers derived from the letters indicates the length of a Rasi Dasa when it is not a variable length Dasa; the author gives the Dasa length through the numerical format, rather then stating the length of a Dasa in years. The 2nd meaning, “going around, among the Rasis are just 12 distinctions,” tells us to divide the number derived from the letters by 12, since there are 12 Rasis and 12 Bhavas. This is an important point in the Sutras. The method of deriving numbers from the letters in a word is not uncommon in astrological texts, it is, rather, the norm, however, it is not so common to divide the number by 12; generally the number is taken as it is. When the Sutras are thus properly understood, we find that the author gives us the subtleties that are necessary to come to correct conclusion.

Vargas, Kaala and Authoratative Works 57

1.1.35 Vargas, Kaala and Authoratative Works

haerady> isÏa>. 35.

1.1.35. horādayah siddhāh. hora – hora varga, horoscopy, an hour- refers to Kaala (time). ādayah – Nom. Pl. etcaetera, beginning with. siddhāh – Nom. Pl. accomplished, gained, perfected, thoroughly skilled or versed in, admitted to be true or right.

Authoratative horoscopy, etc. / Skilled in Hora Varga, etc. / Skilled in hours, etc. With this Sutra the author recommends us to other authoritative texts and teachers for the Varga calculations and other aspects of astrology that are common knowledge and not covered in this text. In respect to making any predictions, Vargas are key. The effects of Kaala, time, also crudely known as Hora, are also very important. In essence Jaimini lets us know that he has completed the list of new principles required for his techniques and that for other principles we are to follow that given in standard texts – the best of which is Brihat Parashara Hora Shastra. I have begun a multi volume translation and commentary of Brihat Parashara Hora Shastra, the first volume, Graha Sutras, is currently available, and the second volume, Rasi Sutras is currently available as an audio course.

Adhyaya 1, Pada 2 59

Upadesa Sutras Adhyaya 1, Pada 2

In this Pada are given the means for determing who the native is and what their life consists of. Details regarding many important areas of the native’s life, and even their afterlife, are determined as outlined in this section. I consider this the most important Pada in the Sutras because in this section are shown how to determine the most important things about the native, which are not accurately addressed in any other astrological text.

Svamsa 61

1.2.1-13 Svamsa

Aw Sva<zae ¢ha[am!. 1.

1.2.1. athasväàço grahäëäm.

atha – now, then. sva – owner, lord, master, one’s own, his own, their own, etc.; the ego, self, the human soul. amçah – Nom. portion, part, division, in the context of astrology often refers to a Navamsa. grahäëäm – Gen. Pl. planet.

Now the self-division of the Grahas. Jaimini gives great emphasis to the Svamsa, but just what the Svamsa is is is not agreed upon by commentators. Literally Svamsa means “self-division.” But what division? When amsa is used in an isolated sense without a number in front of it, it refers to the Navamsa, the 9th division. Svamsa therefore refers to something in the Navamsa and this something represents the self. Jaimini lets us know that this something is a Graha (“of the Grahas”). A Graha makes sense for it is the Grahas that are the conscious entities and since Sva represents the soul, it must be conscious and so the Svamsa can not have anything do to with a Bhava cusp such as the Lagna (which a few astrologers believe). Furthermore, we have already learned that the conscious individualities (the people) in a person’s life are indicated by the Cara Karakas. Svamsa is simply, therefore, the Navamsa of a Cara Karaka Graha, from amongst the seven Karakas. It is not from amongst the eight Karakas because the Svamsa has to be of a Graha and so can not be the Lagna. Depending upon which individual to be studied, a different Svamsa is used. If one wants to study the native it is the Navamsa of the Atma Karaka. If one wants to study the spouse it is the Navamsa of the Dara Karaka. The term Svamsa, when used alone, represents the


Navamsa of the Atma Karaka, while the Svamsa of the spouse would be called the Svamsa of the Dara Karaka, or the spouses Svamsa.

Note on choosing to use seven Karakas for Svamsa: The Sutra reads, “Now the Svamsa amongst the planets.” Which means the results of the Svamsa are to be detailed. The question is, why does the Sutra read, “amongst the planets?” In other Padas in the initiating Sutra Jaimini aften says, Now…., but he states it simply, such as, “Now the Pada,” in 1.3.1. Not, “Now the Pada amongst the planets.” The only explanation for stating “amongst the planets” in this Sutra is that the sva, or Karaka planets, is to be chosen amongst the seven Karaka planets, rather than from amongst the seven planets and the Lagna. Therefore, when using the Sutras in this Pada, consider the Karakas from amongst the seven planets, the Sun through Saturn, and consider the Putrakaraka identical with the Matrukaraka. Other commentators have translated this Sutra as, “the results of the planets from the Svamsa,” though that is not actually the meaning of the Sutra. Furthermore it does not hold up, since the next set of Sutras give the effects of the Rasis of the Svamsa, not the planets.

The Svamsa is amongst the first part of the horoscope I analyze.

I have found it to be of the greatest significance in determining the core character and nature of a native. Without beginning an examination of this I have found it to be a risky venture to make any judgement about the inidvidual. SVAMSA RASI

In the following 12 Sutras Jaimini gives the effects of the Svamsa falling in Aries-Pisces. The effects begin with the word “Panca.” “Panca” is generally interpreted as “afflicted, tormented” and causes one to believe that, more often then not, Svamsa indicates a specific affliction. However, “Panca” also means “to ripen, to mature, to bring to perfection;” meanings quite contrary to “afflicted” or “tormented.” This comes as no surprise when we consider that “Panca” also means Five. In all occult traditions the number five has both positive and negative meanings and it depends on the particular school of thought as to which meaning is considered. This is demonstrated in Jyotish with Paasa yoga, one of the Nabhasa yogas,

Svamsa 63

formed by the placement of all the planets in five Rasis only, which some authorities consider as a giver of good results, and other authorities as a giver of ill effects. Occultly speaking; five is the number of manifested duality, God’s expression as good and evil in the world. It is the challenge to fulfillment, through challenge and adversary. It is the change that occurs due to unhappiness or the prodding of difficulties. It is the recognition of evil and the pursuit of the truth that vanquishes the idea of evil. Ultimately it is the knowledge of good and evil, while pursuing the good, without disparagement of the lesser qualities. In respect to the Svamsa, Panca refers to the torments and hardships which ripen the self realization of the individual. The Svamsa is, therefore, indicative of the most core challenge that leads to happiness and to the wellbeing of the individual.

The results of the Svamsa are largely related to animals. This can literally mean that the actual effects may have to do with an animal, but more often then not it has to do with those things symbolized by the animals. If the native is having difficulties in those things symbolized by the animals then he may actually experience suffering on account of them as a warning indicator, or omen, in his life. If the native is excelling at those things symbolized by the animals then he may come across the animals in a favorable manner as an auspicious omen. Benefic and Malefic Aspect to Svamsa Naasubham subhasamdriste nasubham paapaveekshite.

BPHS, Effects of Karakamsa, 8 1/2 No inauspiciousness when under benefic aspect; no auspiciousness when under malefic aspect.

Brihat Parashara Hora Sastra lets us know that malefic aspects

bring about more torment in order to ripen and mature the indivudal while benefic aspect reduces the stress necessary to mature the individual. Conjunctions emphasize the quality of the Rasi. Additionally, the Svamsa can only give good effects if the


Atmakaraka itself is well influenced in the Rasi. An Atmakaraka afflicted in the Rasi indicates a life with great burdens.

p<c mUi;k majRara>. 2.

1.2.2. panca müñika märjäräù.

panca – (1) five. müñika – mice, rats (root – stealer, thief). märjäräù – Nom. Pl. cats, (root märja – to cleanse or purify).

Aries – five rats and cats. Grihe mooshakamaarjaraa meshaamse hyaatmakaarake sadaa bhayapradaa vipra! Paapayukte viseshatah.

BPHS, Effects of Karakamsa, 2 When the Atmakaraka is in Aries Navamsa, fear is produced and one is wasted into despondency by the besiegement of rats and cats. A malefic joining makes this more certain.

“Panca” after numerical manipulation also indicates Aries. The Atmakaraka falling in Aries Navamsa indicates the affliction or maturation of those things symbolized by mice and cats. These are relatively harmless creatures that by themselves can do no more then create small disturbances. When the Atmakaraka falls in the Navamsa of Aries the native has a tendency to let the small things get in the away of the bigger things they hope to accomplish. Mice symbolizes scrutiny, therefore the native may over scrutinize things and take inconsequential things as important. The root of mooshika, moosha, means thief, indicating the small things which may steal away valuable time, or cause one to actually have things stolen which are not being put to good use. Cats symbolize cleanliness taken to an extreme, thus their finicky reputation. Aries Navamsa therefore indicates an attitude that finds the fault of lack of perfection with things, and the small excuses of why something is not possible. One’s sense of self may be threatened by the many small conflicts that are part of day –to –day life. One also tends to concentrate on their imperfections or the

Svamsa 65

many small areas of lack in life while being unable to appreciate the important good things one has. Underneath all these potential issues is the desire for purification. In the event that Aries is under benefic aspect the native learns to see the small things in life as part of the whole rather then as disturbances. The small things come as opportunities and signals that are part of moving through life rather then as things to be threatened by. The little things come to remind them of the good things they have in life. Small conflicts come as opportunities for self –development rather then as threats to ones sense of self. The native takes advantage of the small things, including small allotments of time in which to do great things. Aries is a Kshatriya Rasi and so likes to do big things. They are to learn however, that it is the little things that matter for only by finding happiness in the little things can one fine happiness in the big successes. Parashara additionally says that one will be besieged and pine away due to mice and cats. This is indicative of the tendency to let the small things as mentioned, waste one’s life away, a complaint or anxiety at a time.

tÇ ctu:pad>. 3.

1.2.3. tatra chatuñpädaù.

tatra – there, in that place, in that case. chatuñpädaù – Nom. quadruped, four divisions.

In that place, Taurus, a quadruped. Vrishaamsakagate svasmin sukhadaasca catusPadaah.

BPHS, Effects of Karakamsa, 3 The Atmakarka in Taurus amsa indicates pleasures and quadrupeds.


Tatra is a very importantly used word by Jaimini. Jaimini uses Tatra to let us know that the sutra is not to be used in conjunction with the effects of the previous sutra, but that it is to be used in the same technique as the previous sutra. So here it means that the technique of the Svamsa Rasi effects are to continue, but that they have nothing to do with the effects of Aries Svamsa. Numerically, Tatra also becomes the number two indicating that this Sutra pertains to Taurus. A quadruped is a symbol of wealth, but more importantly it symbolizes stability and security in the material world. Quadruped literally means four divisions, or four parts. In occult language, the physical realm is the realm of four divisions. The Atmakaraka falling in Taurus Navamsa indicates self development through establishing material wellbeing. There are thus potential challenges to ones material wellbeing, stability and productivity; with resulting mental anxiety and insecurity as well. When the Svamsa is under benefic influences one’s ability to manage his resources and develop material stability is productive of comfort, happiness, and security. Taurus is a Vaishya Rasi and as such it is intent upon developing its resourcefulness and abilities. Brihat Parashara Hora Sastra gives good results to the Atmakaraka falling in Taurus Navamsa and says it is productive of pleasure and delight, meaning it is conducive to a pleasurable, secure, and stable material existence. Malefic influences, however, prevent the realization of this.

m¯TyaE k{fU> SwaELy< c . 4. 1.2.4. mrityau kaṇdūh sthaulyam ca.

mrityau – (3) Loc. kaṇdūh – Nom. Pl. itch, (root kand – to separate). sthaulyam – Nom. stoutness, thickness, grossness, excessive size or length, density of intellect. ca – and.

In Gemini – itches and stoutness/density.

Svamsa 67

Mithunaamsagate tasmin kandvaadivyaadhisambhavah. BPHS, Effects of Karakamsa, 3 1/2

That in Gemini Navamsa causes itches, etc. disorders.

“Mrityau” after numerical manipulation indicates Gemini. There seems to be some significance to mrityu – death, in this sloka as those natives who’s Atmakaraka falls in Gemini Navamsa seem to have a higher percentage of their fame continuing after death, they may also tend t be overly concerned with death. Other then that, the results are that the native is afflicted by itches and stoutness. Itches are symbolic of mental concepts, or ideas, that don’t find realization and therefore cause irritation to the native. There is a need to free one from mental concepts that give the idea of what should, or shouldn’t be; and to see beyond the separation caused by these concepts. The lord of Gemini, Mercury, is presided by Lord Vishnu, the All, who is both the giver of the fruits of life, its’ receiver, as well as the fruits itself. In short, the truth of no separate existence. Then why the need for concepts that create the idea of separation, along with the irritation and anxiety created by the thoughts of differences? The itching is also symbolic of one’s need to separate themselves from those factors that are distractions to developing and focusing their talents and skills. Stoutness is symbolic of not only physical grossness, but congestion that leads to stagnation of any sort. Gemini being a mental sign indicates the tendency to clutter ones intellect with useless, but interesting information. In truth, anything that is true is simple, but the intellect is capable of weaving such a web of fascinating details that the virtue of a simple truth gets lost. The Atmakaraka falling in Gemini Navamsa indicates one’s need to keep their thinking focused and simple, to keep what works, and not enravel themselves with their playful intellect. It is interesting to note that the word “staulyam,” indicating stoutness, also means density of intellect, letting us know that holding to many trivial facts, or thinking too much, can actually impair ones ability to discern the truth.


When the Atmakaraka falling in Gemini Navamsa has benefic influences the native is capable of seeing past a realm of information to the heart of a matter as well as having a precise quality of discrimination which allows them to separate what is true and useful from what is not.

dUre jl ku:Qaid>. 5.

1.2.5. dūre jala kuṣṭhādih.

dūre – (4) Loc. far away, distant, remote, a long way off. jala – water, frigidity whether mental, moral or physical. kuṣṭhha – leprosy, a sort of poison. ädih – Nom. etc.

In Cancer – at a distant place, water/frigidity, leprosy, etc. Karkaamse ca jalaadbhiitih

BPHS, Effects of Karakamsa. 4 And in Cancer Navamsa, fear from water.

“Duure” after numerical manipulation indicates Cancer. The Atmakaraka falling in Cancer Navamsa indicates the native to be far away from their place of birth, or to have attachments to foreign or far away places (Remember that Cancer is the sign that signifies oversea journeys). These far away places can be conducive to happiness or unhappiness depending upon the benefic or malefic influences upon the Karakamsa. “Jala” indicates watery afflictions, which simply means emotional imbalances and neediness, that are the result of inner emptiness, which can be fulfilled only through inner awakenings. The affliction of this causes one to suffer constantly from inner feelings of lack, despondency and depression along with a lack of receptivity to the small happiness’ that are available to them. Cancer as the Karakamsa can also give a lack of courage that comes from deep –seated emotional despondency. If benefics influence the Karakamsa the native will develop the skill to keep the mind anchored in the heart,

Svamsa 69

and thereby find fulfillment inwardly, and courage in their own capacity for renewal. Coldness of limbs is often an effect of Cancer – note how Mars is debilitated in Cancer and so Mars problems are more likely. Leprosy is a blood disorder and symbolizes that negativity, and emotional frustration, have beset ones attitude and disrupted the flow of happiness that could otherwise be available. Growing through this results in the capacity to adjust ones attitude to meet the difficulties in life with cheer and optimism. Additionally, Cancer can bring about various other blood disorders and toxicities as per the “etc.” used in the Sutra. Cancer is a Brahmin Rasi and so offers greater potential for spiritual growth. This is symbolized by the water of Cancer.

ze;a> zvapdain. 6.

1.2.6. seṣāh śvāpadāni.

seṣāh – (5) Nom. Pl. that which remains or is left, all the others, end, result. śvāpadāni – Nom. Pl. beasts of prey, wild beasts, tigers, one’s own place.

Leo – Remaining wild beasts of prey. / One’s own place remains. Sihaamse svaPadaad bhayam.

BPHS, Effects of Karakamsa, 4 In Leo Navamsa there is fear of wild beasts.

“Seshaah” after numerical manipulation indicates Leo. The Atmakaraka falling in Leo Navamsa gives effects of wild beasts, lions, tigers, and dogs. Large cats are symbols of leadership, therefore the Atmakaraka falling in Leo Navamsa indicates challenges in respect to leadership. If the Karakamsa is afflicted there is an abuse of leadership, a lack of development in leadership, or a tendency to follow others at ones own expense. This is said in some traditions to attract the displeasure of the king of beasts, the lion. Under beneficial


influence the Atmakaraka falling in Leo Navamsa may create an able and noble leader, who has as his strength loyalty to his subjects. “Svaapada” also indicates dogs, which symbolize loyalty. Under beneficial influences the Atmakaraka here gives a loyal nature, under malefic influences one may be self-serving and thus unable to maintain any loyalty or devotion, or one may be weak willed and insecure and therefore unable to maintain loyalty towards one’s own nature. “Svapada” also means one's own place, so "remaining in one's own place" is also a core challenge for those with the Svamsa falling in Leo. "Remaining in one's own place" means to possess dignity, whether in poor and humble circumstances, or in successful and commanding positions, without a need to validate one's self-esteem by being "more."

m&TyuvJjayaiGnk[Zc. 7.

1.2.7. mrityuvajjäyägnikanaśca.

mrityu – (3). vat – like, resembling. jäyä – (6), Nom. wife. agnikanah – Nom. fire particle, a spark, or small fire. ca – and, as well as.

Virgo – like Gemini, as well as small fire. Kandooh sthaulyana kanyaamse tathaa vahnikanaad bhyam.

BPHS, Effects of Karakamsa, 4 1/2 In Virgo Navamsa there is fear from itches, stoutness, density, and fire, digestive fire. “Mrityuvat” after numerical manipulation means like the third, or Gemini. “Jaayaa” after numerical manipulation indicates Virgo. So the results of Virgo are as they are for Gemini. In addition there is trouble from fire, especially the digestive fire (Parashara uses the word “vahni” which is particularly the digestive fire.) This is a symbol of frustration that stems from being unable to assimilate the many difficult experiences the world offers as well as frustration that is

Svamsa 71

brought forth from the difficulties as mentioned under Gemini. These frustrations are only slight as it is a fire particle, and not a raging burn. Jaayaa also indicates the wife and this is symbolic of relationship and sexual frustration, etc. which if we consider that Venus is debilitated in Virgo, we can see how an emphasis on Virgo can give problems relating to Venus. In fact the planet that is debilitated in the Navamsa Rasi of the Atmakaraka gives some clues to the results of the Svamsas. In the event of benefic influences on the Svamsa one will grow above sexual difficulties and manage relationships effectively and be capable of developing an approach to life that that allows for a healthy integration and benefit from worldly experiences.

laÉe vai[Jym!. 8.

1.2.8. läbhe väṇijyam.

läbhe – (7) Loc. väṇijyam – Nom. traffic, trade, commerce, merchandise (root “vaani” - value).

In Libra – trade. Tulaamse ca vaniga jaato vastraadinimitau patuh.

BPHS, Effects of Karakamsa, 5 In Libra Navamsa the native is a merchant skillful in making garments.

“Laabhe” after numerical manipulation indicates Libra. The Atmakaraka falling in the Navamsa of Libra gives one the capacity for trade - to attain, enjoy, or have the knowledge of merchandise. This does not necessarily make one a merchant, but only indicates the strong desire to obtain and enjoy what is of value to oneself. Malefics influencing the Svamsa reduce the native’s capacity to gain those things. The root of vaanijyam is vaani, which means a weaver loom, or value. Parashara supports this and states that one will be skillful in fabricating garmets, but the word he uses is “patuh” meaning clever,


skillful, capable of, hard, intense, and keen. We can therefore deduce that the native is very determined in the acquisition of what they value, or what they weave and create in their life.

AÇ jlsrIs&pa> StNyhainzc. 9. 1.2.9. atra jalasarīsripāh stanyahāniśca.

atra – (8) devourer, demon. jala – water, frigidity – mental, moral or physical. sarīsripāh – Nom. Pl. any creeping animals, reptiles, snakes, name of Vishnu. stanya – contained in the female breast, milk. hānih – Nom. abandonment, laying aside, deprivation, damage, loss, insufficiency, non-existence. ca – and.

Scorpio – demons, water, serpents/Vishnu and deprivation of that contained in the breast. Alyamse sarpato bhiitih piidaa maatuh payodhar.

BPHS, Effects of Karakamsa, 5 1/2 In Scorpio Navamsa there is fear of snakes, and harm to the mother's breast. “Atra” after numerical manipulation indicates Scorpio. The Atmakaraka in Scorpio Navamsa indicates the effects of water in the same manner as mentioned for Cancer. Further there are the effects of demons, both the internal emotional demons as well as a higher frequency of psycic and emotional disorders. The effects of snakes represents the transmutative effects of Scorpio and gives a life dedicated to transmutations of perceived needs, etc. which gives generally little comfort or peace. Snakes also are symbolic of the kundalini and its spiritual potential as well as its destructive possibilities. The word used in the Upadesa Sutras for snakes is “sareesripa”, which is also a name for Lord Vishnu, representing the spiritual potential of having Scorpio as the Karakamsa. Parashara uses the word “sarpata,” a snake as well as a serpentine demon. Benefic influences on the Karakamsa gives a capacity to rise above one’s

Svamsa 73

inner demons, and a maturation of the kundalini force which is conducive to a deep spiritual life. The Atmakaraka falling in Scorpio Navamsa also indicates that one has experienced a lack of breast milk. This symbolizes emotional loss, abandonment, etc, that has left a void where generally there is nurturing in life. The milk of the mother’s breast is the first tangible security and fulfillment an infant receives; a lack of this symbolizes a life of insecurity and lack of fulfillment. If, however there are benefic influences on the Karakamsa one may abandon the attachment to external forms of security and need fulfillment, and find it inwardly through spiritual awakenings. Scorpio, being a Brahmin Rasi and being related to Vishnu indicates that Scorpio as the Svamsa has great spiritual potential.

sme vahnaduCcaCc ³mat! ptnm!. 10.

1.2.10. same vāhanād uccācca kramāt patanam.

same – (9) Loc. vāhanāt – Abl. the act of making effort, carrying, conveying, any vehicle, horse. uccāt – Abl. high, deep. ca – and. kramāt – Abl. proceeding, going course, a position taken before making a spring or attacking, regular progress. patanam – Acc. who or what flies or falls, the act of flying, falling or coming down, throwing oneself down or into, decline, loss of caste, miscarriage.

In Sagittarius – while proceding, a fall from a vehicle and a height. Dhanuramse kramaaducchaat patanam vaahanaadapi.

BPHS, Effects of Karakamsa, 6 In Sagittarius Navamsa there is a fall from one's regular course and height as well as from a vehicle.

“Same” after numerical manipulation indicates Sagittarius. The Atmakaraka falling in Sagittarius Navamsa indicates a tendency to reach for high ideals that one is unable to maintain, and this causes a fall of some sort, and the disruption of order or discipline. The fall


may be an actual physical fall or a fall from position. If the Karakamsa has beneficial aspects one is able to live a just and upright life.

jlcr oecr oeq k{fU du:w¢NwyZc ir)e . 11. 1.2.11. jalacara khecara kheṭa kaṇḍū duṣthagranthayaśca ripphe.

jalacara – “water-goer,” an aquatic animal. khecara – moving in the air, a bird, any aerial being, Rakshasa, a planet, the number nine, quicksilver, name of Siva. kheṭa – a village, residence of peasants and farmers, kapha in the body, snot, glanders, a horse, the club of Balarama, hunting chase, shield, expressing defectiveness or deterioration, grass, low, vile, armed. kaṇḍū – itches, scratching (root kand – to separate). duṣtha – spoilt, corrupted, defective, false, wrong, wicked, malignant, offensive, inimical, culpable, sinning through or defiled with, a kind of noxious animal, a bad or unchaste woman, sin, guilt. granthayah – Nom. Pl. knot, bunch or protuberance of any kind, joint of the body, a complaint, swelling and hardening of the vessels, difficulty, doubt. ca – and. ripphe – (10) Loc.

Aquatic animals, things moving in the air/planets/birds/demons, villages/kapha, itches, defects/guilt and tumors/joints – in Capricorn. Makaraamse jalodbhutairjantubhih kheCarastathaa. Samkha –muvtaa –pravaalaadyai Bhavati niscitah.

BPHS, Effects of Karakamsa, 6 1/2 – 7 In Capricorn Navamsa animals living in water, and birds cause fear. There will certainly be gains of shells, pearls, and edible vegetables produced in water.

Svamsa 75

“Ripphe” after numerical manipulation indicates Capricorn. The Atmakaraka falling in Capricorn Navamsa gives a potential host of difficulties. Aquatic animals symbolize frustrated feelings and emotional disrepair, as well as emotional denial that can lead to escapist or addictive tendencies. “Khechara” has to do with anything moving through the air, this indicates birds which represent mental thoughts that create frustration and make life intolerable. It also means spirits and creates a tendency to psychic disorders. Meaning planets as well, this represents the powerful karmic influences of the planets, whose momentum is most powerful with respect to Capricorn, but which the native generally finds frustrating as there is a great attachment to the use of their will and decisiveness and the effects these give. This leaves them frustrated without a proper idea of fate, destiny and freewill. “Kheta” represents the watery humor in the body, disorders with this represent the effects of unbalanced, disturbed or extremely sensitive emotions. “Kheta” also measn defectiveness or deterioration, and so those with the Atmakaraka falling in Capricorn often experience themselves as defective, in the wrong, on the wrong path, etc, unable to move out of their current predicament (stuck in a village of peasants – another meaning of Khta), and see their life as going downhill. “Kandoo” is the same as for Gemini. “Dushtagranthi” indicates disorders such as cancer, and so Capricorn does give a tendency towards cancer as well as a tendency to not take care of things at the root level when necessary and this creates other “cancers” as well. “Ripphe” indicates a tendency of deceit and fraud in life and frustration over it. This has a lot to do with being frustrated with the “unfairness” of life, which in reality is very harmonious and fair when considered from a more knowledgeable perspective. In the event that the Svamsa has benefic influences one has the capacity to look inside to see their true needs, and how these needs are the cause of their suffering. This allows them to live happily, without any frustration or coldness directed towards those external factors which do not fulfill the need. The native then is also able to see how their thoughts are responsible for their frustration or


unhappiness, and how through understanding their thoughts, they can derive mental peace. “KheCara” is a name of Lord Siva, and this indicates the potential to destroy the ego through a proper understanding of one’s thoughts. The native also learns that a large purpose of the life here on Earth is to burn physical karmas, this gives them a karma yogi attitude or understanding “that the human right is towards activity, not the fruits of one’s actions.” These fruits mean not only the material fruits, but even more importantly the fruit of being validated by others for ones actions, or even validated by oneself for one’s actions. The native has the capacity to destroy at a root level what is causing suffering, and not just pay attention to the outer symptoms. They also understand that the human tendency is to become frustrated at others and events when one doesn’t get what one wants, but that the fault is due to one’s own karmas and not to those others. Parashara adds that one will certainly gain pearls, shells, and edibles from the sea. This symbolizes the “pearl of great price,” the potential for mental peace and happiness of looking inward, and the resulting fulfillment.

tqakadyae xmRe . 12.

1.2.12. ṭatākādayo dharme.

ṭatakādayah – Nom. maker of ponds, tanks and things related to shores. dharme – (11) Loc.

Maker of ponds/tanks/things related to shores – in Aquarius. Kumbhaamse ca tadaagadi – kaarako jaayate janah.

BPHS, Effects of Karakamsa, 7 1/2 And in Aquarius Navamsa, know that the native is involved with tanks, etc. “Dharme” after numerical manipulation indicates Aquarius. Building tanks, etc. is related to humanitarian activities. The

Svamsa 77

Atmakaraka falling in the Navamsa of Aquarius makes one devoted to his dharma and of a humanitarian nature. Devoted to one’s dharma means not only following some code of conduct, but also being firm in one’s svadharma, one’s innate nature. This means that one is completely secure with his individuality. In the event that the Karakamsa has malefic influences, the individual, though having a desire to be humanitarian and a doer of good acts, finds themselves unable to manifest it. Additionally one tends to suffer from insecurity.

%Cce xmRinTyta kEvLy< c. 13.

1.2.13. ucce dharmanityatā kaivalyam ca.

ucce – (12) Loc. dharma – duty. nityatā – Nom. continual repetition of, perpetuity. kaivalyam – Nom. absolute unity, perfect isolation, detachment from all other connections, detachment of the soul from matter or further transmigrations. ca – and.

In Pisces – elevation, perpetual dharma and kaivalyam. Meenaamse kaarake jaato muktibhaag dvijasattama!

BPHS, Effects of Karakamsa, 8 The Karaka in Pisces Navamsa indicates that the native has the good fortune of liberation, Dvijasattama.

“Ucce” after numerical manipulation indicates Pisces. The Atmakaraka fallling in Pisces Navamsa indicates one firm in his duty, doing good deeds, and high minded. This is also an indication for liberation and great spiritual rewards. Pisces as the Svamsa particularly indicates that one is in a completion phase, a phase of completion and surrender to something higher; liberation from a particular cycle of evolution and consciousness into another. Parashara states that one will have the good fortune of emancipation or deliverance. Attaching fortune to this indicates that the beneficial results of Pisces Svamsa are largely due to God’s grace. Like the other


Brahmin Rasis, Pisces is very conducive to spiritual development, though even more so.

In the event of malefic influences on the Svamsa then the native finds great difficulty maintaining any constancy in dharma, and difficult events in life, and a lack of worldly happiness, give rise to escapism, negative isolation, mental abstractions, etc.

Career from the Swamsa 79

1.2.14-38 Career from the Svamsa

After giving the effects of the different Navamsa Rasis in respect to the Svamsa, Jaimini proceeds to tell us the effects of the Grahas as determined from the Svamsa position. With this there is another point of controversy. There are basically two schools of thought: one has it that the Grahas in the Navamsa are read from the Svamsa; the other has it that the Grahas in the Rasi are read from the Svamsa. I prefer to read from the Svamsa in the Navamsa. Additionally, all the effects related to the Svamsa, hold true in all vargas, though the navamsa position is the most important for the fulfillment of the individual’s destiny.

tÇ rvaE rajkayRpr> . 14. 1.2.14. tatra ravau rājakāryaparah.

tatra – there, therein, in that place, to that place, in that, in that case, then, therefore. ravau – Loc. the Sun. rājakārya – a king's duty or business, state affairs, royal command. parah – Nom. chief, engrossed in, any chief matter or paramount object.

In that, the Sun – a chief in state affairs. With this Sutra the effects of the planets in the Svamsa and in the different Rasis from the Svamsa begin. This Sutra, however, begins with tatra, “continuing,” meaning that the effects of the Svamsa in a Rasi are continued by the effects of the planet in which the Svamsa falls in. Tatra is really not necessary to make this clear, tatra is actually used to give the Sutra a second meaning: That the effects of the Svamsa in a Rasi are continued; the Svamsa in the Rasi of the Sun gives a certain effect, in the Moon, another, etc; the effect is not only given by a planet in the Svamsa, but also by the Svamsa in the Rasi of


the planet. Furthermore, treat the Cara Karaka planet for the person under consideration to naturally give the same effect as if that planet was in the Svamsa. So if the atmakarka is the Sun, one may be “a chief in government affairs,” etc.

pU[ReNduzu³yaeÉRaegI iv*ajIvI c . 15. 1.2.15. pūrnenduśukrayor bhogī vidyājīvīca.

pūrnendu – full Moon. śukrayoh – Loc. dual. Venus. bhogī – Nom. a voluptuary, having and offering enjoyments, opulent. vidyā – Nom. knowledge, learning. jīvī – Nom. living by, vivified. ca – and.

The full Moon and Venus therein – having and offering enjoyments and living by education. When the Moon is not full, the career he gives is dependent upon other planets joining him or it may give a career in music – these things Jaimini addresses later in this Pada when he addresses skills and intelligences. Poornendau bhogaviin vidvaan, sukradrishte viseshatah.

BPHS, Effects of Karakamsa, 13 At the full Moon, one enjoying pleasures, and a scientist/educationist. Aspected by Venus makes this particularly so.

xatuvadI kaENtayuxae viüjIvIc ÉaEme. 16.

1.2.16. dhātuvadī kauntāyudho vahnijīvī ca bhaume.

dhātuvadī – Nom. metallurgist, alchemist (root dhaatu – constituent part, ingredient, element). kauntā – relating to spears and lances. yudhah – Nom. to fight, oppose, move. vahni – fire, anything that conveys, the conveyer of obligations to the gods, name of the number 3. jīvī – Nom. one who is living by, vivified. ca – and.


bhaume – Loc. Mars (earthy, relating, dedicated or produced from Earth).

Mars therein – a metallurgist, a spear fighter and living by fire.

vi[jStNtuvaya> iziLpnae VyvharivdZc saEmye . 17.

1.2.17. vanijas tantuvāyāh śilpino vyavahāravidaśca saumye.

vanijah – Nom. traffic, trade, commerce, merchandise. tantuvāyāh – Nom. Pl. weavers. śilpinah – Nom. artisan, craftsman. vyavahāra – legal procedure, administration of justice. vidah – Nom. knowledge, discovery. ca – and. saumye – Loc. Mercury (relating or belonging to Soma, gentle, auspicious, cheerful, pleasant, worshiper, serum, the blood before it becomes red, gastric juice, name of the five stars in Orion’s head, name of Durga, the left eye, the middle of the hand, an omen occurring in the sky).

Mercury therein – trade, weavers, artist/craftsman and legal knowledge. Budhe balayute svaamse kalaasilpavicakshanah. Vaanijyakusalascaapi buddhi –vidyaasamanvitah.

BPHS, Effects of Karakamsa, 14 ½ – 15 Mercury strong joining the Svamsa indicates one skillful, an artist or craftsman skilled in any mechanical or fine art, as well as one clear –sighted, wise, skilled in trade, competent, intelligent and educated.

kmR}aninóa vedivdZc jIve. 18.

1.2.18. karmajnānaniṣthā vedavidaśca jīve.

karma – action, obligation, religious act, work. jnāna – higher knowledge, wisdom, knowledge about anything, conscience. niṣthā – Nom. Pl. position, firmness, devotion, application, skill in, certain


knowledge of, judgement, perfection. vedavidah – knowing the Veda. jīve – Loc. Jupiter.

Jupiter therein – devoted to work of wisdom and knowing the Veda.

rakIya> kaimn> zteiNÔyaZc zu³e. 19.

1.2.19. rājakīyāh kāminah śatendriyāśca śukre.

rājakīyāh – Nom. Pl. a king’s servant, of or belonging to a king. kāminah – Nom. loving, fond, impassioned, amorous. śatendriyāh – Nom. Pl. having a hundred senses. ca – and. śukre – Loc. Venus.

Venus therein – kings’ servant, amorous and having a hundred senses.

प्रisÏkmaRjiv> znaE. 20.

1.2.20. prasiddhakarmā jīvah śanau.

prasiddha – accomplished, well known, celebrated. karmā – Nom. Pl. works, deeds. jīvah – Nom. life, existence, living being. śanau – Loc. Saturn (slow moving, name of Siva).

Saturn therein – a life of accomplished deeds. Sanau Svamsagate jaatah svakuliicitakarmakrit.

BPHS, Effects of Karakamsa, 16 1/2 Saturn in the Svamsa indicates the native doing the work of one's own family.

Xanu:kaZcaEraZc ja'!gilka laehyiNÇ[Zc rahaE. 21.

1.2.21. dhānuśkāscaurāśca jāngalikā lohayantrinaśca rāhau. dhānuśkāh – Nom. Pl. armed with bows. caurāh – Nom. Pl. thief, dishonest dealer, usurper. ca – and, as well, both. jāngalikāh – Nom.


Pl. snake charmers. loha – copper colored, made of copper, made of iron, in later language any metal. yantrinah – Nom. one making any mechanical contrivance, machine, an amulet. ca – and, as well, both. rāhau – Loc. Rahu (the Seizer).

Rahu therein – archers and thieves as well as snake charmers and a maker of metal mechanical instruments. Rahau caurasca dhaanushko jaato vaa lohayantrakrit. Vishavaidyoathavaa Vipra! jaayate naaatra samsayah.

BPHS, Effects of Karakamsa, 17 At Rahu – a thief or an archer, one making metal mechanical instruments, or a doctor knowledgeable in poisons.

gjVyvhair[ZcaEraZc ketaE. 22.

1.2.22. gajavyavahārinaścaurāśca ketau. gaja – an elephant, the number 8. vyavahārinah – Nom. dealing with, a man of business. caurāh – Nom. Pl. thief, dishonest dealer. ca – and. ketau – Loc. Ketu (bright appearance, clearness, lamp, daytime, apparition, form, flag, sign, mark, leader, eminent person, intellect, judgement, discernment, any unusual or striking phenomenon, comet, meteor, falling star, disease, an enemy).

Ketu therein – an elephant dealer and thief.

tÇ mNd spRyaeSta<bUl dAyI. 23.

1.2.23. tatra mandasarpayostāmbūladāyī. (Not in all editions). tatra – there, therein, in that, to that place, in that case, then, therefore. manda – Saturn. (slow, tardy, idle, lazy, apathetic, weak, slight, feeble, indulgent, silly, stupid, miserable, languid, sick, addicted to intoxication). sarpayoh – Loc. Dual. Rahu (serpent, serpent-demon). tāmbūla – betel leaf. dāyī – Nom. impart, consume, destroy, take part in, repent.


Saturn and Rahu in that – consuming/imparting betel leaves.

rivrahu_ya< spRinxnm! . 24.

1.2.24. ravirāhubhyām sarpanidhanam. ravi – Sun. rāhubhyām – Instr. Dual. Rahu. sarpa – snake, serpent-demon, creeping, tortuous motion. nidhanam – Nom. death, destruction, loss, end.

The Sun and Rahu – snake death.

zuÉd&:qe siÚv&iÄ>. 25. 1.2.25. śubhadriṣte sannivrittih.

subha – benefic. driṣte – Loc. aspect. sannivrittih – Nom. avoiding, desisting from.

A benefic in aspect – avoidance.

zuÉmaÇ sMbNxaJja'!gilk>. 26.

1.2.26. subhamātra sambandhājjāngalikah. subha – benefic. mātra – only. sambandhāt – Abl. connection. jāngalikah – Nom. snake charmer.

Sambandha from only a benefic – a snake charmer. Raviraahu yadaa svamse sarpaad bhiitih prajaayate. Subhedrishtau bhayam naiva paapadrishtau mritabhavet.

BPHS, Effects of Karakamsa, 19 Whenever the Sun and Rahu are in the Svamsa, one born has fear from serpents. Benefic aspect removes the fear, a malefic in aspect brings death. Subhashadvargasamyuktau vishavaidhyo bhavet tadaa.

BPHS, Effects of Karakamsa, 20 If joining benefic vargas, then knowledge of poisons is indicated.


kjmaÇd&:qe g&hdahkae =iGndae va. 27.

1.2.27. kujamātradriṣte grihadāhako agnido vā. kuja – Mars. mātra – only. driṣte – Loc. aspect. grihadāhakah – Nom. house burner. agnidah – Nom. fire giver, incendiary, stomachic. vā – or.

Only Mars in aspect – burning the house of (the individual) or an incendiary.

zu³d&:qe ndah>. 28.

1.2.28. ṣukradriṣte nadāhah. śukra – Venus. driṣte – Loc. aspect. na – not. dāhah – Nom. burning, combustion.

Venus in aspect – no burning.

guêd&:qe TvasmIpg&hat! . 29.

1.2.29. gurudriṣte tvā samīpagrihāt. guru – Jupiter (heavy, great, large, venerable, excessive, difficult, hard, violent, vehement). driṣte – Loc. aspect. tvā – Acc. you. samīpa – near, contiguous, adjacent, vicinity. grihāt – Gen. Bhava, home, a square.

Jupiter in aspect – at a house near you. Bhaumekshite kaarakaamse bhaanusvarbhaanusamyate. Anyagrahaa na pasyanta svavesmaparadaahakah. Tasmin budhekshite caapi vahnido naiva jaayate.

BPHS, Effects of Karakamsa, 20 ½ – 21 Mars in aspect to the Sun and Rahu in the Karakamsa, without another planet's aspect causes one to burn their own, or that of others. If Mercury is in also aspecting, then there is no burning.


Paaparkse gurunaa drishte samiipagrihadaahakah. Sukradrishte tu viprendra! Grihadaho na jaayate.

BPHS, Effects of Karakamsa, 22 In a malefic Rasi, Jupiter in aspect, causes a close by Bhava to be burned. Venus in aspect, Viprendra, causes no Bhava to burn.

sguilke iv;dae iv;htae va. 30.

1.2.30. sagulike viṣado viṣahato vā. sa – with, accompanied by. Gulike – Loc. the upagraha Gulika. viṣadah – Nom. wielding poison, poisonous, shedding water. viṣa – poison. hatah – Nom. slain, hurt, afflicted, come into contact. vā – or.

Accompanied by Gulika – wielding poison or afflicted by poison. This is to say that Rahu and Sun along with Gulika makes one use poison or afflicted by poison.

cNÔd&:qe caErapþtxnZcaErae va. 31.

1.2.31. candradriṣte caurāpahritadhanascauro vā. candra – the Moon. driṣte – Loc. aspect. caurāpahrita – taken by robbers. dhanah – Nom. any valued object, wealth. caurah – Nom. a thief, robber, dishonest or unfair dealer, usurper, plagiarist. vā – or.

The Moon in aspect – wealth taken by theives or a thief. (According to Brihat Parashara Hora Sastra the Moon must be full, though this has not been found neccessary).

buxmaÇd&:qe b&hÓIj>. 32.

1.2.32. budhamātradriṣte brihadbījah. budha – Mercury (awaking, intelligent, wise, clever, sage, wise or learned man, a dog). mātra – only. driṣte – Loc. aspect. brihadbījah –


Nom. having large seeds, abounding in seeds. (Brihad – lofty, high, tall, wide, large, abundant, massive, solid. Biijah – seed, semen, any germ, element, primary cause, source, origin, analysis, marrow, truth.)

Mercury only in aspect – having large seeds (enlarged testicles).

tÇ ketaE papd&:qe k[RCDed> k[Rraegae va. 33.

1.2.33. tatra ketau pāpadriṣte karnaccedah karnarogo vā. tatra – there, therein, in that, to that place, in that case, then, therefore. ketau – Loc. Ketu. pāpa – boding evil, inauspicious. driṣte – Loc. aspect. karna – the ear. chedah – Nom. cut, incision, cleft, separation. karnarogah – Nom. ear disease. vā – or.

Ketu in that, a malefic in aspect – a cut ear or ear disease.

zu³d&:qe dIi]t>. 34.

1.2.34. śukradriṣte dīkṣitah. sukra – Venus. driṣte – Loc. aspect. dīkṣitah – Nom. one consecrated, initiate, a priest engaged in religious ceremony.

Venus in aspect – a spiritual initiate.

buxzind&:qe invIRyR>. 35.

1.2.35. budhasanidriṣte nirvīryah. budha – Mercury. sani – Saturn. driṣte – Loc. aspect. nir – without. vīryah – Nom. manliness, power, strength, energy, heroism, virility, semen, splendor, dignity, consequence.

Mercury or Saturn in aspect – without energy/ virility.

buxzu³d&:qe paEn> puinkae dasIpuÇae va. 36.


1.2.36. budhaśukradriśte paunah puniko dāsīputro vā. budha – Mercury. śukra – Venus. driṣte – Loc. aspect. paunahpunikah – Nom. repeated again and again. dāsiputrah – Nom. child of a female slave, wretch, or miscreant (daasi – female servant or slave, harlot, fiendish, demonical, impious, barbarous). vaa – or.

Mercury or Venus in aspect – repeating again and again or a child of a female slave/wretch/harlot.

zind&:qe tpSvI àe:yae va. 37.

1.2.37. śanidriṣte tapasvī preṣyo vā. śani – Saturn. driṣte – Loc. aspect. tapasvī – Nom. ascetic, wretched, poor, distressed, miserable. preṣyah – Nom. one sent or dispatched, servant, slave, menial. vā – or.

Saturn in aspect – an ascetic or servant.

zinmaÇd&:qe s<NyasaÉas>. 38.

1.2.38. śanimātradriṣte samnyāsābhāsah. śani – Saturn. mātra – only. driṣte – Loc. aspect. samnyāsa – laying aside, renunciation. ābhāsah – Nom. fallacious appearance, semblance, mere appearance.

Saturn only in aspect – merely apparent renunciation.

tÇ rivzu³d&:qe rajàe:y>. 39.

1.2.39a. tatra raviśukradriṣte rājapreṣyah. tatra – there, therein, in that, to that place, in that case, then, therefore. ravi – Sun. śukra – Venus. driṣte – Loc. aspect. rāja – king, sovereign, chief of its kind. preṣyah – Nom. servant.

Sun or Venus in aspect to that – a king’s servant.


karka<ze rivzu³d&:qe rajàe:y>. 39.

1.2.39b. kārakāmse raviśukradriṣte rājapreṣyah. The Sun or Venus in aspect to the Karakamsa – a king’s servant. The last sutra bearing on what the individual will live by is only to be resorted to if no other possibility is indicated either in the chart as a whole or by the running Dasa, in which case the individual will work for the largest employer – the government. Vargas Check this also in the Rasi.

Graha in Svamsa

Career Aspected by

Sun Leader in Government Moon Education; Luxuries Mars Metallurgist; Spear Fighter; Fire Mercury Trade (Business); Weaver; Arstist;

Craftsman; Legal Career

Jupiter Philosophy; Wisdom Venus Education; Luxuries; King’s

Servant; Armorous; 100 Senses

Saturn Accomplished deeds Rahu Archer; Thief; Snake Charmer

(Allopathic Medicine); Mechanical Instruments /Technology

Ketu Elephant Dealer Thief

Malefic – Cut Ears or Ear Disease. Venus – Initiate/Priest. Mercury or Saturn – without virility. Mercury or Venus – repeating or child of female slave/harlot/wretch. Saturn – ascetic or servant. Saturn Only – a false ascetic.

Saturn & Rahu

Drug user; Drug dealer

Sun & Death due to Snake Mars Only – House Burnt or an


Rahu (Unless benefic aspects, only benefics makes a snake charmer (Allopathic Medicine).)

Incendiary. Venus – no burning, maybe a fire fighter. Jupiter – house close by burns. Moon – Robbed or a Thief. Only Mercury – large seeds.

Nothing Venus or Sun – Government servant.

Capability from the Svamsa’s 10th 91

1.2.40-42 Capability from the Svamsa’s 10th

irP)e buxe buxd&:qe va mNdvt!. 40.

1.2.40. ripphe budhe budhadriṣte vā mandavat. ripphe – (10) Loc.. budhe – Loc. Mercury. budha – Mercury. driṣte – Loc. aspect. vā – or. mandavat – like Saturn.

In the 10th, Mercury, or Mercury in aspect – like Saturn. Like Saturn refers to the effects of Saturn as given in the previous Sutra 1:2:20, notably a life of accomplished deeds. Dasame kaarakaamsaacca budhasukrayuktekshite. Vyaapaara bahulaabhasca mahatkarmakaro narah.

BPHS, Effects of Karakamsa, 59 The 10th from Karakamsa joined or aspected by Mercury or Venus indicates abundant gains through ones profession or business as well as one doing great deeds.

zuÉd&:qe swey>. 41.

1.2.41. subhadriṣte stheyah. śubha – benefic. driṣte – Loc. aspect. stheyah – Nom. stayed in, more important or worthy of consideration, very firm or strong, very continuous or constant, very resolute.

A benefic in aspect, staying in – resolute/important. Kaarakaamsaacca Dasame subhakhetyutekshite. Sthiravitto bhaved baalo gambhiiro balabuddhimaan.

BPHS, Effects of Karakamsa, 57 From the Karakamsa, the 10th joined or aspected by a benefic indicates firm wealth and fame, power, sagaciousness, strength and intelligence.


Dasame kaarakaamsaacca paapakhetayutekshite. Vyaapaare jaayate haanih pitrisaukhyen vajitah.

BPHS, Effects of Karakamsa, 58 The 10th from the Karakamsa joined or aspected by a malefic indicates failure, abandonment, and deprivation of one's business and career as well as depriving one of paternal happiness.

rvaE guêmaÇd&:qe gaepal>. 42.

1.2.42. ravau gurumātradriṣte gopalah. ravau – Loc. the Sun. guru – Jupiter. mātra – only. driṣte – Loc. aspect. gopālah – cowherd, protector of the Earth.

The Sun therein, only Jupiter in aspect – a protector of the Earth. Kaarakaamsaacca Dasame ravicandrayutekshite. Gurdrishteayute Vipra jaatako raajyabhag bhavet.

BPHS, Effects of Karakamsa, 60 The 10th from the Karakamsa joined or aspected by the Sun or Moon, and joined or aspected by Jupiter, Vipra, indicates a kingdom. Vargas Check this also in the Dasamsa and the Rasi

Home from the Svamsa’s 4th 93

1.2.42-47 Home from the Svamsa’s 4th

From the Svamsa Jaimini considers the 4th house for the seemingly mundane nature of the dwelling a person is likely to inhabit. However, there is more to these sutras than a simple dwelling for one’s house symbolizes their emotional needs.

dare cNÔzu³d&Gyaegat! àasad>. 43.

1.2.43. dāre candrasukradrigyogāt prāsādah. dāre – (4) Loc. candra – Moon. sukra – Venus. drig – aspect. yogāt – Abl. union, conjunction. prāsādah – Nom. terrace, palatial mansion, palace, temple.

Aspect or conjunction from the Moon or Venus to the 4th – a palatial mansion. Such individuals are sensitive and gentle individuals who enjoy the goodness in themselves as well as others. They are very hurt by the antagonisms of others and do their best to treat others gently. They become emotionally attached very easily and thus miss people and things when they are away.

%Cc¢heip. 44.

1.2.44. uccagrahepi. ucca – exalted. grahe – Loc. planet. api – also.

An exalted planet therein also. An exalted planet makes the best and finest of whatever is possible, in the house as well as with respect to one’s happiness. Even tough Saturn and efficient Mars find room for joy when exalted.


rahuzin_ya< izlag&hm!. 45.

1.2.45. rāhuśanibhyām śilāgriham. rāhu – Rahu. śanibhyaam – Instr. Dual. Saturn. śilā – stones, rocks. griham – Acc. house, habitation.

Rahu and Saturn – a stone house. This is to say any house made of naturally occurring stones or concrete that is not fired. Rahu and Saturn indicate an emotionally simple and tough individual. These individuals are not very emotionally adaptable, and so do not warm up to new things easily, though they can handle anything.

kujketu_yamEòkm!. 46.

1.2.46. kujaketubhyāmaiṣtakam. kuja – Mars. ketubhyām – Instr. Dual. Ketu. aiṣtakam – Acc. made of brick.

Mars and Ketu – made of brick. This is to day any house made of brick that is fired. Mars and Ketu indicate emotionally tempered individuals who can focus their emotions at the task at hand. Emotionally the deal with situations by keeping their focus on what is important to them, but if their environment prevents them from working towards their focus too long they can become frustrated.

guê[a darvm!. 47.

1.2.47. gurunā dāravam. gurunā – Instr. Jupiter. dāravam – Acc. made of wood.

Home from the Svamsa’s 4th 95

Jupiter – made of wood. Jupiter indicates individuals that are full of life and who have a great emotional need for growth and expansion. These individuals can find a reason for happiness almost anywhere.

ta[¡ riv[a. 48.

1.2.48. tārnam ravinā. tārnam – Acc. made of grass. Ravinā – Instr. the Sun.

The Sun – made of grass. This is to say a house that does not offer much protection from the elements. These days this would include bungalow type houses. The Sun indicates an individual who is emotionally secure in their own self or who prefers to be emotionally isolated and who thus needs little emotionally. This allows them to behave true to themselves regardless of where they are. Mercury No mention is made of Mercury, however, I have noticed that Mercury gives the effects of temporary places, much travelling, working and living on the road, etc. Such individuals are very, very emotionally adaptable and can find something interesting, humorous or exciting wherever they are. Vargas Check this also in the Chaturthamsa for house and the Shodamsa for emotional nature.

Dharma from the Svamsa’s 9th 97

1.2.49-51 Dharma from the Svamsa’s 9th

sme zuÉd&Ryaegad! xmRinTy> sTyvadI guêÉ´Zc. 49.

1.2.49. same śubhadrigyogād dharmanityah satyavādī gurubhaktaśca.

same – (9) Loc. śubha – benefic. drig – aspect. yogā – Abl. union, conjunction. dharmanityah – Nom. constancy in duty. satyavādii – Nom. truthful. gurubhaktah – Nom. guru devotee. ca.

To the 9th: benefic aspect or conjunction – constancy in dharma, truthfulness and a guru devotee. Such individuals have the good fortune of having the answers to their questions provided to them by the available teachers, philosophy, religion, etc.

aNywa papE>. 50.

1.2.50. anyathā pāpaih. anyathā – otherwise, in a contrary case. pāpaih – Instr. Pl. malefics.

Otherwise the malefics. Malefics influencing the 9th, indicate an individual who much search for answers by himself for the world he is born into and the people who are his teachers are not able to answer the concerns he has, or somehow, the available teachers or philosophies have hurt him or created a conundrum in his life. Svamsaacca navame bhaave paapagrahayutekshite. Svaadharmanirato baalye mithyaavaadii ca vaardhake.

BPHS, Effects of Karakamsa, 51


From the Svamsa the 9th Bhava joined or aspected by a malefic planet indicates one strong in one's dharma as a youth, but prone to falsehood when aged.

zinrahu_ya< guêÔaeh>. 51.

1.2.50. śanirāhubhyām gurudrohah. śani – Saturn. rāhubhyām – Instr. Dual. Rahu. guru – preceptor, teacher. drohah – Nom. injury, mischief, perfidy, treachery, wrong, offence.

Saturn and Rahu – offence to the guru. Navame kaarakaamsacca saniraahuyutekkshite. Gurudrohii bhaved baalah saastreshu vimukho narah.

BPHS, Effects of Karakamsa, 52 The 9th from Karakamsa joined or aspected by Saturn or Rahu indicates that the native offends or is disloyal to his Guru and abandons the sastras.

rivguê_ya< guêavivZvas>. 52.

1.2.51. ravigurubhyām gurāvaviśvāsah. ravi – the Sun. gurubhyām – Instr. Dual. Jupiter. gurau – Loc. the guru, teacher. aviśvāsah – Nom. mistrust, suspicion, not inspiring with confidence.

The Sun and Jupiter – mistrust in the guru. Kaarakaamsaacca navame gurubhaanuyutekshite. tadaaapi gurudrohii syaat guruvaakyam na manyate.

BPHS, Effects of Karakamsa, 53 Also the 9th from the Karakamsa joined or aspected by Jupiter or the Sun then one surely offends or is disloyal to his Guru, perhaps not sharing the opinion of the Guru's words and precepts. Vargas Check this also in the Dvadasamsa.

Passion from the Svamsa 99

1.2.52-56 Passion from the Svamsa

tÇ É&Gv¼arkvgRe pardairk>. 52.

1.2.52. tatra bhrigvangārakavarge pāradārikah. tatra – there, therein, in that place, to that place, in that, in that case, then, therefore. bhrigu – Venus. angāraka – Mars, charcoal, heated charcoal. varge – Loc. division. pāradārikah – Nom. relating to another's wife.

In that case, in Venus or Mars’ Varga – adultery. The word tatra at the beginning of the Sutra lets us know that we are now again considering the varga of the Atmakaraka, not the 4th from the Svamsa. The important Vargas are the Navamsa, Saptamsa and lastly the Rasi. Candraaaarabhriguvargatthe kaarake paaradaarikah viparyastheanyathaa jneyam phalam vicakshanau.

BPHS, Effects of Karakamsa, 12 The Karaka falling in the vargas of the Moon, Mars, or Venus inclines the native to relate to another's wife. If otherwise it is reversed, so it is know to the wise.

d&Gyaega_yam ixka_yamamr[m!. 53. 1.2.53. drigyogabhyām adhikābhyāmāmaranam.

drig – aspect. yogabhyām – Instr. Dl. union, conjunction. adhikābhyām – Instr. Dl. additional, exceedingly, to much, more. āmaranam – until death.

Additionally aspecting or conjuncting – more and until death. Kaarakaamsaacca navame sukrabhaumayutekshite. Sadvargaadikayoge tu maranam paaradaarikam.


BPHS, Effects of Karakamsa, 54 And the 9th from the Karakamsa, joined or aspected by Venus or Mars who are in yoga in the ShadVargas then there is the death of another's wife with whom the native relates. Kaarakaamsaacca navame jnenduyuktekshite dvija. Parastrii sangamaad baalo bandhako Bhavati dhruvam.

BPHS, Effects of Karakamsa, 55 And the 9th from the Karakamsa, joined or aspected by Mercury or the Moon, Dvija, a child is born from the union with the unchaste wife of another, or from the violation of another's wife, this is certain. (Probably the previous yoga of Mars and Venus is necessary).

ketuna àitbNx>. 54.

1.2.54. ketunā pratibandhah. ketunā – Instr. Ketu. prati – go to meet, near, opposite, by. bandhah – Nom. binding, damming up, arrest.

Ketu – meeting arrested.

guê[a ôE[>. 55.

1.2.55. gurunā strainah. gurunā – Instr. Guru. strainah – relating or belonging to women, subject to or ruled by women, being among women, worthy of women.

Jupiter – worthy of women. Navame kevalenaive gurunaa ca yutekshite. Striilolupo bhavejjaato vishayii caiva jaayate.

BPHS, Effects of Karakamsa, 56 The 9th joined or aspected by only Jupiter causes the native to be ardently longing and covetous for women, as also sensual.

Passion from the Svamsa 101

rahu[awRinv&iÄ>. 56.

1.2.56. rāhunārthanivrittih. rāhunā – Instr. Rahu. artha – aim, purpose, cause, motive, reason, substance, wealth, property, sense. nivrittih – Nom. cessation, disappearance, abstaining or desisting from, inactivity, destruction, prevention, denial.

Rahu – destruction of wealth/purpose/sense. Vargas Check this also in the Saptamsa.

Spouse from the Svamsa’s 7th 103

1.2.57-63 Spouse from the Svamsa’s 7th

लाभ ेचगुाम ् सुरी . 57.

1.2.57. lābhe candragurubhyām sundarī. lābhe – (7) Loc. candra – the Moon. gurubhyām – Instr. Dl. Jupiter sundarii – Nom. beautiful woman.

The Moon and Jupiter influencing the 7th – a beautiful woman.

राना िवधवा. 58.

1.2.58. rāhunā vidhavā. rāhunā – Instr. Rahu vidhavā – Nom. a husbandless woman, widow, bereft of a king or country.

Rahu – a widow/one bereft of her country (foreigner). Rahu does not neccesaryily mean a widow, but often someone who is broken hearted over someone else.

शिनना वयोिधका रोिगनी तपिनी वा. 59.

1.2.59. śaninā vayodhikā roginī tapaśvinī vā. śaninā – Instr. Saturn. vayodhikā – Nom. older. roginī – Nom. a diseased woman. tapaśvinī – Nom. a female ascetic, or one wretched, poor, distressed, miserable, etc. vā – or.

Saturn – older, a diseased woman or a female ascetic.

कुजने िवकलािनी. 60.

1.2.60. kujena vikalānginī.


kujena – Instr. Mars. vikalānginī – Nom. a woman having mutilated or imperfect limbs, an impaired, deformed, crippled, or lame woman.

Mars – a woman with imperfect/ impaired limbs.

ravina Zvakule gupta ca. 61.

1.2.61. ravinā śvakule guptā ca. ravinā – Instr. the Sun. śvakule – Loc. in one's own family or race. guptā – Nom. a protected, guarded, hidden, concealed woman; a married woman who withdraws from her lover's endearments. ca – and.

The Sun – in one’s own race (country) and a protected woman.

बधुने कलावती. 62.

1.2.62. budhena kalāvatī. budhena – Instr. Mercury. kalāvatī – Nom. skilled in the arts.

Mercury – skilled in the arts. Tatra kaamavatii sukre.

BPHS, Effects of Karakamsa, 47 1/2 Venus in that indicates a loving/enamoured/sexy/affectionate woman. Vargas Check this also in the Rasi and Saptamsa.

चाप ेचनेानािोत ेदशे.े 63.

1.2.63. cāpe candrenānāvrite deśe. cāpe – (4) Loc. candrena – Instr. the Moon. anāvrite – Loc. uncovered, open, unenclosed. deśe – Loc. spot, place.

The Moon influencing the 4th – at an unenclosed place.

Might from the Svamsa’s 3rd 105

1.2.64-65 Might from the Svamsa’s 3rd

कमर्िन पाप ेशरूह.् 64.

1.2.64. karmani pāpe śūrah. karmani – (3) Loc. pāpe – Loc. malefics. śūrah – Nom. strong, mighty, or valiant man; warrior, champion, hero.

A malefic in the 3rd – strong/valiant.

शभु ेकातारह.् 65.

1.2.65. śubhe kātārah. śubhe – Loc. benefic. kātārah – Nom. cowardly, timid, discouraged, confused, embarrassed, shrinking, agitated.

A benefic therein – cowardly/easily discouraged. Vargas Check this also in the Drikkana and Rasi.

Farming from the Svamsa’s 3rd and 6th 107

1.2.66-67 Farming from the Svamsa’s 3rd and 6th

िॆिुचयोह ्पाप ेकष र्कह.् 66.

1.2.66. mrityucintayoh pāpe karṣakah. mrityu – (3) Loc. cintayoh – (6) Loc. Dl. pāpe – Loc. malefic. karṣakah – Nom. one who plows or lives by tillage, a husbandman, also one who drags, pulls, torments or vexes.

A malefic in the 3rd and 6th – a farmer.

सम ेगरुौ िवशषेने. 67.

1.2.67. same gurau viśeṣena. same – (9) Loc. similar, same. gurau – Loc. Jupiter. viśeṣena – Instr. distinguishing, qualifying, excelling, particularly.

At the same (time), Jupiter in the 9th – particularly. Svamsaat shashtagate paape karshakii jaayate janah. Subhagrahealasasceti tritiiyeapi phalam smritam.

BPHS, Effects of Karakamsa, 46 From the Svamsa, the 6th with a malefic indicates a native who lives by tillage. A benefic therein indicates indolence, and faintness. The same from the third.

Moksha & Bhakti from the Svamsa’s 12th 109

1.2.68-82 Moksha & Bhakti from the Svamsa’s 12th

उ ेशभु ेशभुलोकह.् 68.

1.2.68. ucce śubhe śubhalokah. ucce – (12) Loc. śubhe – Loc. benefic. śubhalokah – Nom. auspicious or blissful realm.

A benefic, or an exalted, in the 12th – a blissful realm. Kaarakaamsaad vyayasthaane svabhoccasthe subhagrahe. Sadgatirjaayate tasya subhalokamavaapnuyaat.

BPHS, Effects of Karakamsa, 64 From the Karakamsa, the 12th containing a benefic in own or exaltation indicates that the fortunate native attains a blissful realm.

केतौ कैवम.् 69.

1.2.69. ketau kaivalyam. ketau – Loc. Ketu. kaivalyam – Nom. absolute unity, perfect isolation, detachment of the soul from matter or further transmigrations.

Ketu therein – liberation. Kaarakaamsaad vyaye ketau subhakhetyutekshite. Tadaa tu jaayate muktih saayujyaPadamaapnuyat.

BPHS, Effects of Karakamsa, 65 From the Karakamsa, Ketu in the 12th joined or aspected by a benefic indicates that the native attains liberation and divine union.

िबयचापयोिव र्शषेने. 70.

1.2.70. kriyacāpayorviśeṣena. kriya – (12). cāpayoh – (4) Loc. Dl. viśeṣena – Instr. particularly.

In Pisces and Cancer particularly.


Meshe dhanush vaa ketau kaarakaamsaat vyaye sthite. Subhakheten sandrishte saayujyaPadamaapnuyaat.

BPHS, Effects of Karakamsa, 66 Ketu in Aries or Sagittarius in the 12th from the Karakamsa aspected or with a benefic indicates divine union.

पापरैथा. 71.

1.2.71. pāpairanyathā. pāpaih – Instr. Pl. malefic. anyathā – otherwise, falsely.

Malefics – otherwise. Vyaye ca kevale ketau paapayuktekshitepi vaa. Na tadaa jaayate muktih subhalokam na pasyati.

BPHS, Effects of Karakamsa, 67 Only Ketu in the 12th or a malefic joining or aspecting, or no aspects, then the native has no liberation and doesn't go to a blissful realm.

रिवकेतुाम ् िषव ेभिह.् 72.

1.2.72. raviketubhyām śive bhaktih. ravi – the Sun. ketubyām – Instr. Dual. Ketu. śive – Loc. Siva. bhaktih – Nom. devotion, worship, faith.

The Sun and Ketu – faith in Siva.

चने गौया र्म.् 73.

1.2.73. candrena gauryām. candrena – Instr. the Moon. gauryām – Loc. Gauri (brilliant goddess).

The Moon – in Gauri. Candrena samyute ketau kaarakaamsaad vyayasthite. Gauryaam bhaktirbhavettasya saaktikii jaayate narah.

BPHS, Effects of Karakamsa, 69


Ketu, joined with the Moon, in the 12th from the Karakamsa makes the native have faith in Gauri and a worshiper of Sakti (the power of a deity personified as his wife). Gauri – Siva’s consort, name of Parvati. The gentle aspect of Divine Mother.

शबेुन लाम.् 74.

1.2.74. śukrena lakṣmyām. śukrena – Instr. Venus. Lakṣmyām – Loc. Laksmi.

Venus – in Lakshmi. Sukrena samyute ketau kaarakaamsaad vyayasthite. Laksmyaam sanjaayate bhaktirjaatako sau samriddhiman.

BPHS, Effects of Karakamsa, 70 Ketu, joined with Venus, in the 12th from the Karakamsa indicates a native with faith in Laksmi and a prosperous person. Laksmi – goddess of prosperity who herself, though able to have all things, clings constanly to the breast of Vishnu.

कुजने .े 75.

1.2.75. kujena skande. kujena – Instr. Mars. Skande – Loc. Skanda, god of war, leader of the demons of illness that attack children, god of burglars.

With Mars – in Skanda. Skanda – the 7 day old general of the angelic forces, also called Kartikeya, Subramanya.

बधुशिनाम ् िवंनौ. 76.

1.2.76. budhaśanibyām viṣnau.


bhudha – Mercury. śanibyām – Instr. Dual. Saturn. Viṣnau – Loc. Vishnu. Mercury and Saturn – in Vishnu. Vishnu – the Pervader

गुना सािशव.े 77.

1.2.77. gurunā sāmbaśive. gurunā – Instr. Jupiter. Sāmbāśive – Loc. Sambhasiva.

Jupiter – in Sambasiva. Sambasiva – Sive accompanied by Divine Mother.

राना तामाम ् गा र्याम ् च. 78.

1.2.78. rāhunā tāmasyām durgāyām ca. rāhunā – Instr. Rahu. Tāmasyām – Loc. Taamasii, the feminine form of the deity for the destruction of the world. Durgāyām – Loc. Durgaa, the inaccessible goddess. ca – and.

Rahu – in Taamasii and Durga. Taamasii – Feminine form of the god of the destruction of the world. A name of Kali. Durga – The fierce demon fighting form of Parvati. Fearlessness and patience, self-sufficiency. “the inaccessible,” “the invincible,” “the one who can redeem in situations of utmost distress.” Raahunaa taamasii durgam sevate kshudradevataam.

BPHS, Effects of Karakamsa, 72 Influenced by Rahu indicates attending upon Taamasi, Durga, or low spirits.


केतनुा गणशे े ेच. 79.

1.2.79. ketunā gaṇeśe skande ca. ketunā – Instr. Ketu. Gaṇese – Loc. Ganesa. Skande – Loc. Skanda. ca – and.

Ketu – in Ganesa and Skanda. Bhaktih skandeatha herambhe sikhinaa kevalena vaa.

BPHS, Effects of Karakamsa, 72 1/2 One has faith in Skanda or Herambhe (Ganesh) if only Ketu is there.

पापक्ष म ेक्षिुदवेतास.ु 80.

1.2.80. pāparkṣe mande kṣudradevatāsu. pāparkṣe – Loc. a malefic Rasi. mande – Loc. Saturn. kṣudradevatāsu – Loc. Pl. trifling, mean, low, avaricious, small spirits.

Saturn therein in a malefic Rasi – in low spirits.

शबेु च. 81.

1.2.81. śukre ca. śukre – Loc. Venus. ca – as well.

Venus therein as well. Vargas: The Navamsa and Rasi are both important with the most important Varga being the siddhamsa, the 24th.

अमादास ेचवैम.् 82.

1.2.82. amātyadāse caivam. amātya – minister, companion. dāse – (6) Loc. caivam – also in the preceeding way.

The Amaatya’s 6th also in the preceeding way.


Amaatyakaarakaat shashtheapyevameva phalam vadet.

BPHS, Effects of Karakamsa, 74 Also the preceeding results are determined from the 6th from the Amatyakaraka. Vargas: The Navamsa and Rasi are both important with the most important Varga being the Trimsamsa, the 30th.

Mantra, Alchemy and Healing from the Svamsa’s Trines 115

1.2.83-87 Mantra, Alchemy and Healing from the Svamsa’s

Trines

िऽकोन ेपापय ेमािकह.् 83. 1.2.83. trikone pāpadvaye māntrikah.

trikone – Loc. trine (5th and 9th). pāpa – malefic. dvaye – Loc. both. māntrikah – Nom. conjurer, enchanter, one knowing sacred spells.

A malefic in both the trine – a conjurer.

पापििंत ेिनमाहकह.् 84. 1.2.84. pāpadriṣte nigrāhakah.

pāpa – malefic. driṣte – Loc. aspect. nigrāhakah – Nom. suppressing, injuring.

A malefic in aspect – injuring/suppressing.

शभुििंतनेमुाहकह.् 85. 1.2.85. śubhadriṣtenugrāhakah.

śubha – benefic. driṣte – Loc. aspect. anugrāhakah – Nom. confering benefits, promoting good, facilatating by incantations.

A benefic in aspect – promoting good by incantations.

शबेुौ शबुििंत ेरसवादी. 86. 1.2.86. śukrendau śukradriṣte rasavādī.

śukra – bright, Venus, clear or pure Soma. indau – Loc. the Moon (a drop, especially of soma, a symbolic expression for the number one). śukra – Venus. driṣte – Loc. aspect. rasavādii – Nom. alchemist (root: rasa – elixir, essence, sap or juice of plants, serum, any mineral or


metallic salt, a mineral in a state of fusion, the six tastes, the feelings prevailing in work: love, heroism, disgust, anger, mirth, terror, pity, wonder, contentment).

The bright Moon therein, Venus in aspect – an alchemist.

बधुििंत ेिभषक.् 87. 1.2.87. budhadriṣte bhiṣak.

budha – Mercury. driṣte – Loc. aspect. bhiṣak – Nom. healer, physician, sanative, remedy, medicine.

Mercury in aspect – a healer.

Disease from the Svamsa’s 4th 117

1.2.88-90 Disease from the Svamsa’s 4th

चाप ेच ेशबुििंत ेपािऽी. 88.

1.2.88. cāpe candre śukradriṣte pānduśvitrī cāpe – (4) Loc. candre – Loc. the Moon. śukra – Venus. driṣte – Loc. aspect. pāndu – yellowish white, white, pale. śvitrī – Nom. white, having white leprosy, vitiligo, morbid whiteness of the skin.

The Moon in the 4th, Venus in aspect – pale whiteness of the skin. This combination seems to disturb the health of the pituitary gland. Vitiligo, known as white leprosy in ancient times and in India, is found in higher percentages of people who suffer from hyperthyroidism or lack of adrenal cortisol secretion. The pitiuiatry gland plays an important role in both of these by secreting two hormones of its own: Thyroid Stimulating Hormone (TSH or thyrotropin)

Stimulates secretion of the thyroid hormone and growth of the thyroid gland.

Adrenocorticotropic Hormone (ACHT or adrenocorticotropin) Stimulates cortisol secretion by the adrenal

With this combination being present it does not always cause vitiligo, nor is it the only cause of vitiligo, but it can cause pituitary problems which can be the root cause of a host of misdiagnosed and undiagnosed health complaints.

कुजििंत ेमहारोगह.् 89.

1.2.89. kujadriṣte mahārogah. kuja – Mars. driṣte – Loc. aspect. mahārogah – Nom. severe disease.

Mars in aspect – severe disease.


This combination sets a person up for chronic diseases that are due to organic weakness and not infections in nature.

केतिुिंत ेनीलकुंतम.् 90.

1.2.90. ketudriṣte nīlakuṣtam. ketu. driṣte – Loc. aspect. nīla – a dark color, dark blue, dark green, black. kuṣtham – Nom. leprosy.

Ketu in aspect – black leprosy. This combination sets a person up to suffer from life long infectious diseases. Anytime any of these three combinations are present the foundation for a person’s health is destroyed and so any health problems otherwise indicated are bound to be much more serious in nature and uncurable.

Disease from the Svamsa and its 5th 119

1.2.91-95 Disease from the Svamsa and its 5th

तऽ िॆतौ वा कुजरााम ् क्षयह.् 91.

1.2.91. tatra mritau vā kujarāhubhyām kṣayah. tatra – there, therein, in that place, to that place, in that, in that case, then, therefore. mritau – (5) Loc. vā – or. kuja – Mars rāhubyām – Instr, Dl. Rahu. kṣayah – Nom. abode in Yamas dominion, wasting away of bodily life, consumption.

Mars and Rahu influencing that place or the 5th – wasting away of bodily life. Both Rahu and Mars influencing through aspect or conjunction the 1st or 5th indicates bodily weakness and disease propensity.

चििंतौ िनयने. 92.

1.2.92. candradriṣtau niścayena. candra – the Moon. driṣtau – Loc. aspect. niścayena –certainly.

The Moon in aspect – certainly.

कुजने िपतकािदह.् 93.

1.2.93. kujena pitakādih. kujena – Instr. Mars. pitaka – boils, blisters. adih – Nom. etc.

Mars – boils, etc. It is Mars’s aspect that is meant in this Sutra as it follows the dicate given in the previous Sutra on the Moon. Svamsaat sukhe sute vaaapi kevalah samsthitah kujah. Pitakaadirbhavet tasya tadaa rogo na samsayah.


BPHS, Effects of Karakamsa, 80 ½ –81 From the Svamsa, only Mars abiding in the 4th or 5th indicates boils, etc. disorders, there is no doubt about it.

केतनुा महनी जलरोगो वा. 94.

1.2.94. ketunā grahanī jalarogo vā. ketunā – Instr. Ketu. grahanī – Nom. an organ that is supposed to lie between the intestines and stomach. jala – water. rogah – Nom. disease. vā – or.

Ketu – grahanii or water disease.

रागिुलकााम ् क्षिुिवषािन. 95.

1.2.95. rāhugulikābhyām kṣudraviṣāni. rāhu – Instr. Rahu. gulikaabyām – Instr. Dual. Gulika. kṣudra – trifling, mean, low, avaricious. viṣāni – Nom. Pl. poisons.

Rahu and Gulika – mean poisons. Svarbhaanugulikau tatra vishavaidhyo vishaarditah.

BPHS, Effects of Karakamsa, 82 Rahu and Gulika therein makes one a poison doctor or one afflicted by poison. From these sutras we learn to keep an eye out for Ketu, Mars and Rahu aspecting the Svamsa or its 5th, as well as both Mars and Rahu influencing the Svamsa or 5th.

Weapons from the Svamsa 121

1.2.96-101 Weapons from the Svamsa

तऽ शनौ धनुह.् 96.

1.2.96. tatra śanau dhanuṣkah. tatra – there, therein, in that place, to that place, in that, in that case, then, therefore. śanau – Loc. Saturn. dhanuṣkah – Nom. a bow.

Saturn in that place – a bow. BPHS says only Saturn.

केतनुा घितकायी. 97.

1.2.97. ketunā ghatikāyantrī. ketunā – Instr. Ketu. ghatikāyantrī – Nom. one involved in a kind of machine that uses water to indicate time.

Ketu – one with time devices. BPHS says only Ketu.

बधुने परमहम्सो लगदुी वा. 98.

1.2.98. budhena paramahamso lagudī vā. budhena – Instr. Mercury. paramahamsah – Nom. an ascetic of the highest order, one who has subdued all his senses through meditation. lagudī – Nom. armed with a stick, staff, club. vā – or.

Mercury – an ascetic of the highest order, or armed with a staff.

राना लोहयी. 99.

1.2.99. rāhunā lohayantrī. rāhunā – Instr. Rahu. loha – reddish, copper colored, made of copper or iron, in later language any metal, a weapon, fishhook, blood, any object or vessel made of iron. yantrī – Nom. one involved with any


instrument for holding or restraining, surgical instrument, any mechanical contrivance, or an amulet.

Rahu – one with metal mechanical instruments. Brihat Parashara Hora Sastra says only Rahu.

रिवना खी. 100.

1.2.100. ravinā khadgī. ravinā – Instr. the Sun. khadgī – Nom. one armed with a sword.

The Sun – one armed with a sword. Brihat Parashara Hora Sastra says only the Sun.

कुजने कुी. 101.

1.2.101. kujena kuntī. kujena – Instr. Mars. kuntī – Nom. one armed with a spear, lance.

Mars – one armed with a spear. Brihat Parashara Hora Sastra says only Mars.

Skills from the Svamsa, its 5th, 2nd and 3rd 123

1.2.102-117 Authorship & Intelligence from the Svamsa, its 5th,

2nd and 3rd

मातािपऽोगुाम ् मिबत.् 102.

1.2.102. mātāpitroścandragurubhyām granthakrit. mātā – (5) pitroh – (1) Loc. Dl. candra –Moon gurubyām – Instr. Dl. Jupiter. granthakrit – author.

The 5th and 1st with the Moon and Jupiter – an author.

शबेुन िकिन्चनम.् 103.

1.2.103. śukrena kincidūnam. śukrena – Instr. Venus. kimcid – somewat uunam – Acc. deficient, wanting, inferior.

Venus – somewhat inferior.

बधुने ततोिप. 104.

1.2.104. budhena tatopi. budhena – Instr. Mercury. tato – in that place. api – expresses annexing, also, very.

Mercury in that place also.

शबेुन किववा र्ग्मी काज्न. 105.

1.2.105. śukrena kavirvāgmī kāvyajnaśca. śukrena – Instr. Venus. kavih – Nom. gifted with insight, intelligent, wise, prudent, poet, sage, prophet, bard, name of Venus, name of the Sun. vāgmī – Nom. eloquent. kāvya – endowed with the qualities of a sage or poet, prophetic, inspired, name of Venus, wisdom,


intelligence, high power and art. jnah – Nom. knowing, wise. ca – as well as.

Venus – a poet, eloquent and wise as a sage/knowing prophecy.

गुना सवर्िवद ्मािक. 106.

1.2.106. gurunā sarvavid grānthikaśca. gurunā – Instr. Jupiter. sarvavid – all knowing, omniscient, name of the Supreme Being. grānthikah – Nom. a relater, narrator, an astrologer, one who understands, the joints or divisions of time.ca – and.

Jupiter – all knowing and one who understands.

न वाग्मी. 107.

1.2.107. na vāgmī. na – not. vāgmii – Nom. one speaking well, speaking much, wordy.

Not one speaking well/much.

िविस वयैाकरनो वदेवदेािव. 108.

1.2.108. visiṣya vaiyākarano vedavedāngavicca. visiṣya – particularly, distinct, excel. vaiyākaranah – Nom. a grammarian, relating to grammar. veda – knowledge. vedāngavit – knowing the vedangas, the limbs of the Vedas. ca – and.

Particularly a grammarian and knowing the Vedas and Vedangas. BPHS says only Jupiter. Some sources have (vedaantavit – knowing the Vedas instead of vedangavit.)

सभाजदह ्शिनना. 109.

1.2.109. sabhājadah śaninā.


sabhā – assembly, council, meeting, public audience, social party, society. jadah – Nom. frigid, senseless, stunned, stiff, senseless, stupid. śaninā – Instr. Sani.

Socially senseless/frigid –Saturn.

बधुने मीमाम्सकह.् 110.

1.2.110. budhena mīmāmsakah. budhena – Instr. Mercury. miimāmsakah – Nom. examiner, investigator, prover, a follower of Miimaamsa (profound thought, examination, investigation).

Mercury – a mimamsaka.

कुजने नयैाियकह.् 111.

1.2.111. kujena naiyāyikah. kujena – Instr. Mars. naiyāyikah – Nom. knower of the Nyaaya philosophy (a system delivered by Guatama consisting of a logical argument and inference).

Mars – a naiyayika.

चने सम्योगज्नह ्सािहज्नो गायक. 112.

1.2.112. candrena samkhyayogajnah sāhityajno gāyakaśca. candrena – Instr. the Moon. samkhyayogajnah – Nom. knowledge of the philosophy ascribed to Kapila enumerating 25 tattvas. sāhityajnah – Nom. knowledge of association, society, harmony, literary or rhetorical composition, poetry. gāyakah – Nom. musician. ca – and.

The Moon – knowledge of samkhyayoga and social science and a muscician.

रिवना वदेाज्नो गीतज्न. 113.


1.2.113. ravinā vedāntajno gītajnaśca. ravinā – Instr. the Sun. vedāntajnah – Nom. knowledge of the Vedas. giitajnah – Nom. singing, versed in the art of singing, acquainted with songs. ca – and.

The Sun – knowledge of the Vedas and a singer.

केतनुा गिनतज्नह.् 114.

1.2.114. ketunā ganitajnah. ketunā – Instr. Ketu. ganitajnah – Nom. knowledge of mathematics, astronomical calculations.

Ketu – knowledge of mathematics/astronomical calculations. Ketau ca ganitajnah syaajjyotih saastravisaaradah.

BPHS, Effects of Karakamsa, 91 And Ketu indicates knowledge of mathematics and astronomical calculations, perhaps astrology.

गुसने सदायिसिह.् 115.

1.2.115. gurusambandhena sampradāyasiddhih. guru – Jupiter. sambandhena – Instr. binding connection with. sampradāya – bestower, presenter, established doctrine transmitted from one teacher to another, gift, donation. siddhih – Nom. complete attainment, accomplishment, perfection.

Jupiter Sambandha – perfected from an established doctrine.

भाग्य ेचवैम.् 116.

1.2.116. bhāgye caivam. bhāgye – (2) Loc. caivam – also in the preceding manner.

At the 2nd also in the preceding manner.


सदा चवैिमकेे. 117.

1.2.117. sadā caivamityeke. sadā – (3) Loc. caivam – also in the preceding way. ityeke – some

say. At the 3rd also in the preceding manner, say some.

Speech from the Svamsa’s 2nd 129

1.1.118 Speech from the Svamsa’s 2nd

भाग्य ेकेतौ पापििंत ेवाक.् 118.

1.2.118. bhāgye ketau pāpadriṣte stabdhavāk. bhāgye – (2). ketau – Loc. Ketu. pāpa – malefic. driṣte – Loc. aspect. stabdha – rigid, stiff, paralyzed, senseless, arrogant, slow, stubborn, hard –hearted. vāk – speech.

Ketu in the 2nd, a malefic in aspect – stiff/slow/paralyzed speech. Ketau Svamsaaddvitiiye vaa tritiiye stabdhavaag bhavet. Paapadrishte viseshena maanavo vaktumakshamah.

BPHS, Effects of Karakamsa, 93 ½ – 94 Ketu in the 2nd or 3rd from Svamsa causes stiff/slow/paralyzed speech, a malefic in aspect makes the person particularly incompetent to speak.

Kemadruma Yoga 131

1.1.119-120 Kemadruma Yoga

िपिऽपदााग्यरोगयोह ्पापसा ेकेमिुमह.् 119.

1.2.119. svapitripadādbhāgyarogayoh pāpasāmye kemadrumah.

sva – self, refers to the Atmakaraka. pitri – (1). padāt – (9) Abl. Pada. bhāgya – (2). rogayoh – (8) Loc. Dl. pāpa – malefic. sāmye – Loc. equality, evenness. kemadrumah.

From the Sva, lagna or Pada, equal malefics in the 2nd and 8th – Kemadrumah.

चििँतौ िवसषेने. 120.

1.2.120. candradriśtau viseṣena. candra – the Moon. driṣtau – Loc. aspect. viseṣena – Instr. particularly, qualifying.

The Moon in aspect particularly.


Sailing from the Svamsa’s 4th

चाप ेच ेनािवकह.् 24.

cāpe candre nāvikah. 1.2.24 in some editions. cāpe – (4) Loc. candre – Loc. Moon. nāvikah – Nom. one belonging to a ship, sailor.

The Moon in the 4th – a sailor.

शबु ििंतौ िवसषेने. 25.

śukra driṣtau viseṣena. 1.2.25 in some editions. śukra – Venus. driṣtau – Loc. aspect. viseṣena – Instr. particularly, distinctively.

Venus in aspect particularly.

3.3. 133

1.2.121 Results from the Dasa Rasi

सवषाम ् चवै पाके. 121.

1.2.121. sarveṣām caiva pāke. sarveṣaam – Acc. all, everything. caiva – also in the preceding manner. pāke – Loc. development of consequences, ripening, result of acts done in previous lives, refers to the Dasa Rasi.

Everything also in the preceding manner at the ripening (from the Dasa Rasi). Dasaapraarambhasamaye salagnaan saadhayed grahaan. Jneyastatraapi yogoayam paapasaamyeartharandhrayoh.

BPHS, Effects of Karakamsa, 97 ½ –98 At the time of the beginning of the Dasa, find out the positions of the lagna and planets, the similar yoga should be known if there are an even number of malefics in the 2nd and 8th.

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